The Valmiki Ramayana

by Amish Tripathi

  Chapter 1(52)

  ‘O slayer of enemies! Vasishtha spoke to Shabala in this way. The cow that can be milked for every object of desire brought everything that had been wished for. There were sugar cane, honey, parched grain, maireya, the best of asava,382 expensive kinds of drink and diverse kinds of food to eat. There were heaps of hot food, piled as high as mountains. There were sweetmeats, liquids and flows of curds. There were many kinds of succulent juices, with the six kinds of flavours. The vessels were full with thousands of products made out of cane. All the people there were satisfied. They ate well and were cheerful. O Rama! Vasishtha made Vishvamitra’s army content. The royal sage, Vishvamitra, rejoiced at having been fed so well. Those who were in the king’s inner quarters383 and the brahmanas and the priests were also fed well. The advisers, ministers and servants were also honoured in this way. Filled with great delight, he384 spoke to Vasishtha. “O brahmana! You deserve to be worshipped. Yet, you have honoured us well and worshipped us. O one who is eloquent in speech! Hear my words now. Give me Shabala in exchange for one hundred thousand cows. O illustrious one! She is a jewel and a king is the one who should accumulate jewels. O brahmana! Give me Shabala. According to dharma, she belongs to me.” The illustrious Vasishtha, supreme among sages, was addressed in this way. The one with dharma in his soul replied to Vishvamitra, the lord of the earth. “O king! In exchange for one hundred thousand cows, one billion cows, or large amounts of silver, I am incapable of giving you Shabala. O destroyer of enemies! I should not abandon her, nor should she be separated from me. Shabala is eternally inseparable from me, like deeds are from one’s own self. She is the one who provides havya, kavya,385 the means of sustaining my life and undertaking agnihotra and the source of sacrificial offerings and oblations. She is the source of utterances of svaha and vashatkara386 and different kinds of learning. O royal sage! There is no doubt that all of these are obtained because of her. In truth, she represents everything for me and she always satisfies me. O king! There are many kinds of reasons why I cannot give you Shabala.” Vasishtha was eloquent in speech and spoke these words. However, Vishvamitra became exceedingly angry and said, “I will give you fourteen thousand elephants that have golden harnesses and are decorated with golden necklaces and golden goads. I will give you eight hundred golden chariots that are ornamented with tinkling bells, each yoked to four white horses. O one who is excellent in vows! I will give you eleven thousand extremely energetic horses, born in noble lineages from the best of countries. I will give you ten million adult cows, classified into different complexions. Give me this single cow, Shabala.” When the intelligent Vishvamitra spoke in this way, the illustrious one replied, “O king! Under no circumstances will I give you Shabala. She alone is my gem. She alone represents my treasure. She is everything to me. She is truly my life. When sacrifices are performed at the time of the new moon and the full moon, she is the one who supplies the dakshina. O king! She is the one who ensures the performance of many kinds of rites. O king! There is no doubt that all my rites have her as the foundation. There is no need to speak any more. I will not give the one who can be milked for every object of desire.”’

  Chapter 1(53)

  ‘The sage Vasishtha refused to give up the kamadhenu. O Rama! Vishvamitra then started to drag Shabala away. O Rama! As Shabala was dragged away by the great-souled king, she was miserable. Afflicted by grief and thinking about this, she wept. “Why have I been abandoned by extremely great-souled Vasishtha? I am distressed and extremely miserable, being thus seized by the servants of the king. What injury have I done to the maharshi with the cleansed soul? I have committed no crime. I am devoted to him and love him. Why is the one who is devoted to dharma abandoning me?” She thought in this way and sighed repeatedly. With great speed, she dashed towards the supremely energetic Vasishtha. O destroyer of enemies! She flung away the hundreds of servants. With the speed of the wind, she rushed towards the feet of the great-souled one. She wept and lamented. Stationed before Vasishtha, in a voice that was like the rumbling of the clouds, Shabala said, “O illustrious one! O son of Brahma! Why am I being abandoned by you? How is it that the servants of the king are dragging me away from your presence?” The brahmana rishi was thus addressed by the one whose heart was grief-stricken. She was grieving and was like his own sister. He said, “O Shabala! I am not abandoning you, nor have you caused me any injury. The immensely strong king is dragging you away from me by force. I do not possess the strength that is equal to his. In particular, he is a king. A king is powerful. The kshatriyas are like the lords of the earth. This akshouhini is full of horses and chariots. There are many elephants and standards. His strength is superior to mine.” The brahmana rishi was infinite in his splendour. Thus addressed by Vasishtha, the one who knew about the use of words, humbly replied in these words. “It has been said that the strength of kshatriyas is not superior in power to that of brahmanas. Brahmanas possess the divine strength of the brahman. They are superior to kshatriyas. Your strength is immeasurable. He is not stronger than you. Vishvamitra may be immensely valiant. However, your energy is impossible to withstand. You possess the power of the brahman. Invoke your great energy in me. I will destroy the insolence and strength of that evil-souled one.” O Rama! The greatly illustrious Vasishtha then said, “Create an army that will overcome the army of the enemy.” O king! With her bellow, she created Pahlavas in hundreds. While Vishvamitra looked on, they destroyed his entire army. The king became extremely angry and his eyes dilated with rage. Using superior and inferior weapons, he destroyed the Pahlavas. On seeing that the hundreds of Pahlavas were afflicted by Vishvamitra, she again created a mixed and terrible force consisting of Shakas and Yavanas. The earth was completely covered by this mixed army of Shakas and Yavanas. They were brave and exceedingly valiant. They blazed like golden filaments in a flower. They wielded long swords and javelins. Their golden complexion seemed to envelop the sky. Like a blazing fire, they burnt down his387 entire army. At this, the immensely energetic Vishvamitra released his weapons.’

  Chapter 1(54)

  ‘Vasishtha saw that they were being devastated, confounded by Vishvamitra’s weapons. He invoked the powers of yoga and urged the kamadhenu to create more forces. Through her bellowing, she created Kambojas who were like the sun in their complexion. The Pahlavas, wielding weapons in their hands, were generated from her udders, the Yavanas from the region around her vagina, the Shakas from the region around her rectum and the mlechchhas388 from her body hair. There were also Haritas and Kiratakas. O descendant of the Raghu lineage! In an instant, they devastated Vishvamitra’s army of soldiers, the infantry, the elephants, the cavalry and the chariots. On seeing that the soldiers had been destroyed by the great-souled Vasishtha, one hundred of Vishvamitra’s sons attacked Vasishtha, supreme among those who meditate. They wielded many kinds of weapons. With his humkara, the great rishi burnt all of them down. In an instant, the great-souled Vasishtha reduced Vishvamitra’s sons to ashes, with their horses, chariots and foot soldiers. The extremely illustrious Vishvamitra saw that the army of his sons was destroyed. He was ashamed and immersed in thought. It389 was like an ocean without force, like a defanged serpent and like a sun without colour, having just lost its radiance. With his sons slain, he was distressed, like a bird that has lost its wings. His insolence was destroyed, his enterprise was destroyed and he didn’t know what to do.

  ‘Engaging the single son who was left to rule over the kingdom and the earth, following the dharma of kshatriyas, he resorted to the forest. He went to the slopes of the Himalayas, frequented by kinnaras and serpents. To obtain the favours of Mahadeva, the great ascetic tormented himself through austerities. After a long period of time, the lord of the gods, the granter of boons who has the bull on his banner, showed himself to Vishvamitra, the great sage. “O king! Why are you engaged in these austerities? Tell me what you desire. I am the one who grants boons. What boon do you wish for? Let it be known.” Thus addressed by the god, the great ascet
ic, Vishvamitra, prostrated himself and spoke these words to Mahadeva. “O Mahadeva! O unblemished one! If you are satisfied with me, bestow on me dhanurveda and its various limbs and the Upanishads with their different limbs and mysteries. O unblemished one! Let all the weapons that are known to gods, danavas, maharshis, gandharvas, yakshas and rakshasas manifest themselves before me. O god of the gods! Through your favours, may I obtain what I desire.” Saying that he agreed to this, the lord of the gods went away to heaven. The immensely strong royal sage, Vishvamitra, obtained these weapons. He was filled with great insolence. He was full of pride. His valour increased, like that of the ocean on the day of the full moon. He thought that the supreme rishi, Vasishtha, was already dead. The king went to the hermitage and released these weapons. He burnt down the entire hermitage with the energy of these weapons. On seeing that the place was devastated because of the weapons released by the intelligent Vishvamitra, all the sages were terrified and fled in hundreds of directions. Vasishtha’s disciples and the birds and animals were frightened. Scared, they fled in thousands of directions. The great-souled Vasishtha’s hermitage became deserted. In an instant, it became as silent as a cremation ground. Vasishtha repeatedly said, “Do not be frightened. I will destroy Gadhi’s son, like the sun dispels the mist.” The immensely energetic Vasishtha, supreme among those who meditate, said this. Angrily, he spoke these words to Vishvamitra. “I have nurtured this hermitage for a long time and you have destroyed it. You are foolish and evil in conduct. Therefore, you will no longer survive.” Saying this, in great rage, he quickly raised his staff. It was like the fire of destruction, devoid of smoke, and was just like the other staff.’390

  Chapter 1(55)

  ‘The immensely strong Vasishtha spoke in this way to Vishvamitra. Asking him to wait, he raised the Agneya weapon.391 In anger, the illustrious Vasishtha spoke these words. “O worthless kshatriya! Stay there and show me whatever strength you possess. O son of Gadhi! I will destroy your insolence and your weapons. What is the strength of kshatriyas when it faces the great strength of brahmanas? O worst of kshatriyas! Behold my divine strength, one that comes from being a brahmana.” With the supreme Agneya weapon, invoked on the brahmana’s rod, he pacified the weapon of Gadhi’s son, like a flood of water douses a fire. In rage, Gadhi’s descendant hurled varuna, roudra, aindra, pashupata and aishika weapons and manava, mohana, gandharva, svapana, jrimbhana, mohana, santapana and vilapana.392 There were shoshana and darana and the vajra weapon, which is extremely difficult to withstand. There was Brahma’s noose, Kala’s393 noose and Varuna’s noose. There was the beloved weapon pinaka,394 the weapon that dries up, the weapon that wets and the weapon that is like thunder. There were the weapons danda, paishacha and krouncha.395 There were the chakras of Dharma, Kala and Vishnu. There were the weapons vayavya, mathana and hayashira.396 He hurled two spears known as kankala and musala. There was the extremely great weapon of the Vidyadharas and Kala’s terrible weapon. There was the terrible trident and kapala and kankana.397 O descendant of the Raghu lineage! He hurled all these different weapons. Vasishtha is supreme among those who meditate and what transpired was extraordinary. The son of a brahmana used his staff to devour all of these. When all these were pacified, in anger, Gadhi’s descendant invoked brahmastra.398 On seeing that weapon, on seeing that brahmastra had been invoked, all the gods, with Agni at the forefront, the divine rishis, the gandharvas, the giant serpents and all the three worlds were terrified. However, even that extremely terrible brahmastra was devoured by the brahmana’s energy. O Raghava! Vasishtha devoured everything through the brahmana’s staff. The great-souled Vasishtha devoured brahmastra and assumed an extremely terrible and fierce form that confounded the three worlds. From the great-souled Vasishtha’s body hair, flames seemed to emerge and those fiery rays seemed to be tinged with smoke. The brahmana’s staff flamed as it was held in his hand. It was like the fire of destruction, devoid of smoke, and was like Yama’s rod. The large number of sages praised Vasishtha, supreme among those who meditate. “O brahmana! Your strength is invincible and so is the energy you bear and ignite. O brahmana! You have countered the great ascetic, Vishvamitra. O supreme among those who meditate! Show your favours. Let the distress of the worlds be dispelled.” Thus addressed, the immensely strong and great ascetic was calmed. Countered, Vishvamitra sighed and spoke these words. “Shame on the strength of kshatriyas. The strength of a brahmana’s energy is indeed the strength that is most powerful. A single staff of a brahmana has destroyed all my weapons. On examining the matter, my mind and senses are pleased. I will resort to great austerities so that I can become a brahmana.”’

  Chapter 1(56)

  ‘His heart was tormented,399 remembering the subjugation he had been subjected to. Because of the enmity with the great-souled one,400 he sighed repeatedly. O Raghava! With his wife, he headed for the southern direction. Vishvamitra, the great ascetic, subjected himself to supreme austerities. He followed self-control, practising those supreme austerities and subsisting on fruits and roots. He had sons who were devoted to truth and dharma—Havishpanda, Madhushpanda, Dridhanetra and Maharatha. After a full one thousand years, Brahma, grandfather of the worlds, spoke these sweet words to Vishvamitra, the store of austerities. “O son of Kushika! Through your austerities, you have conquered the worlds meant for rajarshis. Because of your austerities, we will know you as a rajarshi.” Having said this, with the other gods, the immensely energetic Brahma, the supreme lord of the worlds, went to heaven and to Brahma’s world. Hearing this, Vishvamitra was somewhat ashamed and crestfallen. Full of great misery and intolerance, he said, “Despite my having practised great austerities, all the gods and the large number of rishis have only come to know me as a rajarshi. I think all my austerities have been fruitless.” O Kakutstha! Having made up his mind in this way, the supreme-souled and great ascetic undertook supreme austerities again. At that time, there was the famous Trishanku, a descendant of the lineage of the Ikshvakus. He was truthful in speech and had conquered his senses. O Raghava! His mind turned towards undertaking a sacrifice whereby, in his own physical body, he could go to the supreme destination of the gods.401 Having thought of this, he invited Vasishtha.402 However, the great-souled Vasishtha expressed his inability. Having been refused by Vasishtha, he left for the southern direction, where Vasishtha’s sons had been tormenting themselves through austerities for a long time. Trishanku saw one hundred of Vasishtha’s supremely radiant, extremely energetic and illustrious sons, tormenting themselves. He approached all those great-souled sons of his preceptor.403 He first greeted them, somewhat ashamed and with a downcast face. He joined his hands in salutation and addressed all those greatly energetic ones. “I have come here to seek refuge with you. You are the ones who grant refuge and I am one who seeks refuge. O fortunate ones! I have been refused by the great-souled Vasishtha. I wish to perform a great sacrifice and you should grant me your permission. I have bowed down before all the sons of my preceptor, seeking their favours. O brahmanas! You have based yourselves in austerities and I bow down my head and worship you. I desire that you self-controlled ones should ensure the success of my sacrifice, so that I can reach the world of the gods in my own physical body. O stores of austerities! Refused by Vasishtha, I do not see any other refuge anywhere, with the exception of all the sons of my preceptor. For all those who belong to the Ikshvaku lineage, priests are the supreme destination. Therefore, thereafter,404 all of you are like gods to me.”’

  Chapter 1(57)

  ‘O Rama! On hearing Trishanku’s words, the one hundred sons of the rishi were enraged. They addressed the king in these words. “O evil-minded one! You have been refused by your preceptor, who is truthful in speech. How can you cross him and approach a different branch?405 In every situation, priests are the supreme destination for those of the Ikshvaku lineage. We are incapable of negating the words of the one who is truthful in speech. The illustrious rishi, Vasishtha, has conveyed his inability. How can you then think of invitin
g us to undertake such a sacrifice? O best among men! You are foolish. You should go back to your own city. O king! In the three worlds, that illustrious person406 is the only one who can undertake such a sacrifice.” Hearing their words, the king’s eyes dilated in rage. He again addressed them in these words. “I have been refused by my preceptor and by the sons of my preceptor. O stores of austerities! May you be fortunate. I will find another destination.” Hearing those terrible words, the sons of the rishi became extremely angry. They cursed him, “You will become a chandala.”407 Saying this, those great-souled ones entered their own respective hermitages. When the night was over, the king became a chandala. He was dark and was attired in dark-blue garments. His form was harsh and his hair stood up, like a standard. He was smeared in paste and adorned with garlands from funeral pyres. His ornaments were made out of iron. Seeing this, all the ministers abandoned the person who now had the form of a chandala. O Rama! The citizens who followed him also fled. O Kakutstha! Alone, the king went to the supreme-souled Vishvamitra, the store of austerities who was scorching himself, day and night. O Rama! Vishvamitra saw that the king had been unsuccessful. Seeing his form of a chandala, the sage was overcome by compassion. Overcome by compassion, the extremely energetic one, supremely devoted to dharma, spoke these words to the king, who was terrible in form. “May you be fortunate. O prince! O immensely strong one! What task has brought you here? O brave one! The lord of Ayodhya has been cursed and has attained the state of a chandala.” He was addressed in these words by one who was eloquent in speech. Hearing these words, the king, who had become a chandala, joined his hands in salutation and said, “I have been rebuffed by my preceptor and by the sons of my preceptor. I have not accomplished my wish and am now confronted by this catastrophe. O one who is amiable to behold! I desire to go to heaven in my own physical body. I have performed one hundred sacrifices, but have not obtained that fruit. I have never uttered a lie in the past, nor will I ever utter a falsehood. O amiable one! Following the dharma of kshatriyas, I vouch that this is the reason for this catastrophe. Curse me if it is otherwise. I have performed many kinds of sacrifices. I have followed dharma and ruled over the subjects. I have satisfied my great-souled preceptors with my good conduct. I sought and desired to perform a sacrifice in accordance with dharma. O bull among sages! However, my preceptors are not content at this. I think that destiny is supreme and human endeavour is futile. Destiny cannot be crossed. In every way, destiny is the supreme refuge. That is the reason I am supremely afflicted and seek your favours. O fortunate one! My deeds have been countered by destiny. You should do what needs to be done. There is no other destination for me. There is no other refuge for me. You should counter destiny through your human endeavour.”’