Bala Kanda, Sarga 58

Meaning

Filled with rage to hear the submission of Triśaṅku, O Rāma, the hundred sons of sage Vasiṣṭha forthwith replied to the king as follows : (1)

Meaning

“When you have been repulsed by your preceptor, Sage Vasiṣṭha, who always speaks the truth, O foolish king how have you sought another patron, ignoring him? (2)

Meaning

“The family priest, Sage Vasiṣṭha, has been the greatest support of all the scions of Ikṣwāku and the word of that veracious sage cannot be set aside with impunity. (3)

Meaning

“How can we really venture to conduct a sacrifice which the celebrated and almighty sage Vasiṣṭha has declared as something which cannot be undertaken? (4)

Meaning

“You are yet puerile of understanding, O jewel among men ! Return, therefore, to your capital. The supremely glorious Vasiṣṭha is even capable of conducting the sacrifices of all the three worlds, O ruler of the earth ! (5)

Meaning

“How shall we be able to offer indignity to him by embarking on a venture which has been declared by him as something which cannot be taken in hand?” Hearing the aforesaid admonition of Vasiṣṭha’s sons, couched as it was in words full of anger, the said king, however, once more made the following submission to them : “I have actually been repulsed by the venerable Vasiṣṭha and even so by you, my preceptor’s sons. I shall accordingly approach another patron. God bless you, O sages rich in askesis !” Highly enraged to hear the aforesaid submission, revealing as it did his terrible design of disregarding Vasiṣṭha and thereby courting disaster, Vasiṣṭha’s sons for their part cursed him in the following words : “You shall descend to the state of a Caṇḍāla (an outcaste of the lowest grade) !” Saying so, those exalted souls retired each to his own hermitage. (6—9)

Meaning

As soon as the night passed, the king was reduced to the state of a Caṇḍāla. Turning black in complexion, he found himself clad in black (the very yellow silk wrapped round his loins having turned black) and his long hair fallen off, the garland decking his person having turned into garlands of flowers grown in a crematorium and the cosmetics with which it was anointed into a coat of ashes from the same unholy place, and the gold and be-jewelled ornaments on his person having turned into those of iron*. Seeing him changed into the form of a Caṇḍāla, all his counsellors as well as the citizens that had followed him to the hermitages of his preceptor’s sons, O Rāma, ran away in a body deserting him. Extremely self-possessed, though burning with agony day and night, O scion of Kakutstha, the king went all alone to Viśwāmitra, whose only wealth now was his asceticism. Viśwāmitra, who was now living as a hermit, O Rāma, was moved to pity at the very sight of the king, who had not only been frustrated but transformed into a Caṇḍāla. Out of compassion the exceptionally glorious and supremely pious Viśwāmitra spoke to the king, who had assumed a frightful aspect, as follows : “May all be well with you ! What is the object of your visit, O mighty prince, O valiant ruler of Ayodhyā, reduced as you are to the state of a Caṇḍāla through a curse?” Hearing the question of Viśwāmitra, the king, who knew the art of speaking, even though reduced to the state of a Caṇḍāla, forthwith spoke as follows with folded hands to Viśwāmitra, who was a master of expression : “I have been repulsed by my preceptor, Sage Vasiṣṭha, and even so, by my preceptor’s sons. (10—17)

Meaning

“Even without attaining that object of my desire a contrary result has been met with by me. In fact, a hundred sacrifices were intended to be performed by me in order that I might ascend bodily to heaven, O sage of pleasing aspect ! But neither is that consummation (in the shape of my being able to perform a hundred sacrifices) attained by me nor the reward sought by me in the shape of my being translated to heaven. No untruth has ever been uttered by me in the past nor shall I ever tell a lie in future even when reduced to straits, O good Sir ! I swear by my allegiance to the duties of a Kṣatriya. Worship has been offered by me to God through sacrificial performances of various kinds and people have been governed with righteousness. (18-19)

Meaning

“Nay, the elders no less than exalted souls have been gratified through my good qualities and right conduct. My preceptors, however, did not derive satisfaction through me even though I strove hard in the cause of righteousness and sought to undertake a sacrifice in order to be able to attain to heaven in my physical body, O jewel among sages ! I, therefore, reckon fate alone as supreme and personal effort as of no avail when matched against fate. (20—22)

Meaning

“Everything else is thrown into the background by fate. Indeed, destiny is the highest refuge. Be pleased, therefore, to extend your grace to me, who eagerly long for it, sore afflicted as I am, all my effort, having been counteracted by an evil destiny. May God bless you ! (23)

Meaning

“I shall seek no other shelter; in fact, there is no other asylum for me. Be good enough to avert my evil destiny through personal effort.” (24)