Uttara Kanda, Sarga 3

Meaning

“The son of Pulastya, Viśravā, the best of sages, was soon engaged in Tapas like his father. (1)

Meaning

He was always bent on treading the path of righteousness and speaking the truth: he was of good conduct, self-controlled, given to studying the Vedas, pure and unattached to every kind of sensual pleasure. (2)

Meaning

Learning his way of life, Bharadwāja the great sage, gave his daughter, Devavarṇinī (beautiful like a divine damsel) to Viśravā in marriage. (3)

Meaning

Accepting Bharadwāja’s daughter in the prescribed way he began to think of begetting a son with a mind seeking the welfare of the people as well as with a view to promoting his spiritual welfare. (4)

Meaning

Filled with highest joy, Viśravā, the best of sages, who knew what is right, begot of her a most wonderful son, possessed of valour and all the virtues of a Brāhmaṇa. Divining on his birth his inclination to do good to the world and seeing that he would become the lord of wealth, the sage was highly pleased and then gave him a name in consultation with other celestial sages. (5—7)

Meaning

They said, ‘since he is a son of Viśravā and resembles his father in every respect, he would be known (in course of time), as Vaiśravaṇa.’ (8)

Meaning

“Vaiśravaṇa, of great lustre, then repaired to a forest retreat (Tapovana) and grew up like fire fed by offerings. (9)

Meaning

As this high-souled person was living in the Āśrama, a thought occurred to him that he must practise the highest form of Dharma, as it was the ultimate goal. (10)

Meaning

Performing Tapas for thousands of years in a vast forest retreat, he had subdued his senses by stern discipline; the Tapas that he performed was a very severe one. (11)

Meaning

At the end of a thousand years, he imposed on himself the discipline appropriate for the occasion and lived on water, then on air and then went without anything to live upon. (12)

Meaning

Thus a thousand years flew away like one year. “The highly glorious Brahmā, greatly pleased, went to his Āśrama accompanied by Indra and a host of other gods and spoke as follows: ‘O sage of commendable vows, may all be well with you. I am pleased with your achievement, my son ! (13-14)

Meaning

O highly intelligent one, you deserve a boon. Ask for one.’ Addressing Brahmā, who had come in person, Vaiśravaṇa said: (15)

Meaning

‘I like to be a guardian of the world (Lokapāla) and its protector (Lokarakṣaka), O venerable sir !’ “With a well-pleased mind and greatly satisfied, Brahmā, in the presence of the host of gods, said: ‘Be it so. I was about to create the fourth Lokapāla (guardian of the world). (16-17)

Meaning

‘Go, therefore, O knower of Dharma, and attain the position of the lord of wealth and be an equal of Yama, Indra and Varuṇa. (18)

Meaning

‘You will be the fourth, besides Indra, Varuṇa and Yama. Accept this aerial car, Puṣpaka by name, resplendent like the sun, as your conveyance and become equal to gods. Let all be well with you. We shall go back as we came, having accomplished our purpose by granting you the two boons.’ Having said this, Brahmā went back to his abode accompanied by the gods. (19—21)

Meaning

When Brahmā and the other gods had gone to the heavens, the lord of wealth, with folded hands and with all humility, said to his father: (22)

Meaning

‘Revered sir, from Brahmā I have obtained the boon of my choice, but the said lord of creation did not assign a place for my abode. (23)

Meaning

‘Therefore, select a holy place for me where no injury may be caused to any living creature.’ (24)

Meaning

“Thus addressed by his son, Viśravā, the best of sages, spoke as follows: ‘Listen, O knower of Dharma and the noblest of beings, there is a mountain by name Trikūṭa on the shores of the southern ocean; on its summit there is a charming city called Laṅkā, spacious like the city of the great Indra; it was constructed by Viśwakarmā for the residence of the Rākṣasas as Amarāvatī was for the residence of Indra. (25—27)

Meaning

‘Let all be well with you, my son. You may live there in Laṅkā without any misgiving. That charming city has golden fortifications and is surrounded by moats; it is well-equipped on all sides with mechanical devices and weapons; its portals are made of gold and cat’s-eye gems; long ago it was deserted by the Rākṣasas, who were afflicted with the fear of Viṣṇu. (28-29)

Meaning

‘It is now free of the Rākṣasas they having fled to the nether world, known as Rasātala. That city of Laṅkā is now vacant and is without a ruler. (30)

Meaning

‘You may go there, my son, and live there, as it suits your pleasure. Your stay there will be quite happy and no harm will result to anybody.’ (31)

Meaning

“Hearing these most righteous words of his father, that Dharmātmā then lived in Laṅkā, situated upon the crest of the mountain. (32)

Meaning

“Soon, thanks to his wise administration, that city became full of thousands of ever contented and elated Nairṛtas. (33)

Meaning

“The son of Viśravā, the pious-minded lord of the Nairṛtas, lived happily there in Laṅkā, which had the sea as its moat. (34)

Meaning

“From time to time the pious-minded lord of wealth, full of humility, went to his father and mother, on the Puṣpaka. (35)

Meaning

“Praised by hosts of gods and Gandharvas and with his abode adorned by the dance of celestial damsels, and himself glowing like the sun by its rays, the celebrated lord of wealth repaired to the presence of his father.” (36)