Introduction
Ahalya is redeemed from her curse when Rama enters their hermitage. Vishvamitra while continuing the narration of the legend of Ahalya asks Rama to enter her hermitage where Ahalya is living unseen by anybody. When once Rama steps into that hermitage she manifests herself from her accursed invisible state. She emerges with her divine form and accords guestship to Rama and Lakshmana. Sage Gautama also arrives at this juncture to accept his depurated wife Ahalya.
Verse 1
अफलस्तु ततः शक्रो देवानग्निपुरोगमान् |
अब्रवीत् त्रस्तनयनः सिद्धगन्धर्वचारणान् || १-४९-१
The emasculated Indra then with panicked eyes spoke to gods, siddha-s, gandharva-s, and carana-s, keeping Fire-god as their helms-god. [1-49-1]
1. tataH = then; aphalaH = without fruits – one who is without testicles, emasculated; shakraH = Indra; trastanayanaH = with panicked eyes; devaan = to gods; siddhagandharvacaaraNaan = to siddha-s, gandharva-s, carana-s; agnipurogamaan = Fire-god in forefront – as helms-god; abraviit = spoke.
Verse 2
कुर्वता तपसो विघ्नं गौतमस्य महात्मनः |
क्रोधमुत्पाद्य हि मया सुरकार्यमिदं कृतम् || १-४९-२
I have Indeed incited fury in that noble-souled Sage Gautama by effectuating hindrance in his asceticism, but I have accomplished a task of gods. [1-49-2]
2. mahaatmanaH gautamasya = for noble-souled sage Gautama; krodham utpaadya = on inciting fury; tapasaH vighnam kurvataa = effectuated hindrance to asceticism; mayaa = by me; idam surakaaryam kR^itam = done this god’s deed – I have accomplished a task of gods; hi = indeed.
Verse 3
अफलोऽस्मि कृतस्तेन क्रोधात् सा च निराकृता |
शापमोक्षेण महता तपोऽस्यापहृतं मया || १-४९-३
By Gautama’s anger I am rendered testicle-less and his wife Ahalya is also rejected by the sage, and thus by his releasing a severe curse his propriety for ascesis is dwindled, therefore his ascesis is pre-empted by me. [1-49-3]
3. tena krodhaat = by him [Gautama,] by anger; aphalaH kR^itaH asmi = T am rendered fruitless [testicle-less] ; saa ca niraakR^itaa = she [Ahalya,] also, is rejected; mahataa shaapamokSeNa = by releasing severe curse ; asya tapaH mayaa apahR^itam = his, ascesis, pre-empted by me.
Verse 4
तन्मां सुरवराः सर्वे सर्षिसंघाः सचारणाः |
सुरकार्यकरं यूयं सफलं कर्तुमर्हथ || १-४९-४
‘Therefore, oh, all gods with the assemblages of sages and caarana-s, it will be apt of you to make me virile again, as I have acted for the benefit of gods.’ Thus Indra spoke to all gods. [1-49-4]
4. tat [tasmaat] = therefore; sariSisanghaaH sacaaraNaaH = together with assemblages of sages, with caarana-s; sarve suravaraaH = oh, all of the best gods; surakaaryakaram = undertaken divine deed – I acted for the benefit of gods; maam = me; yuuyam saphalam kartum arhatha = apt of you to make me virile.
Verse 5
शतक्रतोर्वचः श्रुत्वा देवाः साग्निपुरोगमाः |
पितृदेवानुपेत्याहुः सह सर्वैः मरुद्गणैः || १-४९-५
On hearing the words of the officiator for Hundred-Vedic-rituals, namely Indra, all of the gods and other assemblages of celestials, together with the groups of Marut-gods came to the godly manes keeping the Fire-god in van, and appealed. [1-49-5]
5. saagnipurogamaaH devaaH = gods going ahead [keeping in van] with fire-god ; shatakratoH vacaH shrutvaa = on hearing Hundred-Vedic-rituals officiator – Indra’s words; sarvaiH marut gaNaiH saha = along with all [gods] Marut groups; pitR^idevaan upetya = nearby coming at mane gods ; aahuH = spoke – appealed.
Verse 6
अयं मेषः सवृषणः शक्रो ह्यवृषणः कृतः |
मेषस्य वृषणौ गृह्य शक्रायाशु प्रयच्छत || १-४९-६
‘This ram is with testicles and Indra is indeed rendered testicle-less. Taking the testicles of this ram they may be given to Indra quickly.’ Thus Fire-god started his appeal to manes. [1-49-6]
6. ayam meSaH savR^iSaNaH = this, ram, is with testicles; shakraH avR^iSaNaH kR^itaH hi = Indra indeed rendered without testicles; meSasya vR^iSaNau gR^ihya = on taking ram’s testicles; shakraaya aashu prayacChata = quickly be given to Indra.
Verse 7
अफलस्तु कृतो मेषः परां तुष्टिं प्रदास्यति |
भवतां हर्षणार्थाय ये च दास्यन्ति मानवाः |
अक्षयं हि फलं तेषां यूयं दास्यथ पुष्कलम् || १-४९-७
‘This ram that is being offered to you shall now be gelded to give its testes to Indra, and though this ram is deprived of its organ it will be complete and it endows complete satisfaction to you. To those humans who hereafter offer testes-less rams in sacrifices for the purpose of your gratification, you shall truly offer them plentiful and unmitigated benefits.’ Thus Agni, the Fire-god spoke to manes. [1-49-7]
7. aphalaH tu kR^itaH meSaH = ram [this one before you] rendered devoid of testes, but [though going to be]; bhavataam paraam tuSTim pradaasyati = certainly endows complete contentment for you; ye maanavaaH [aphalaH meSaaH] daasyanti = which of those, humans, [testes-less rams, hereafter in sacrifices,] are going to offer [to you manes]; to such of those humans; harSaNaarthaaya = purpose of gratification; akShayam phalam hi = not lessened, fruits [benefits,] truly; teSaam yuuyam daasyatha puSkalam = for them [to humans,] you [manes,] offer plentiful.
Verse 8
अग्नेस्तु वचनं श्रुत्वा पितृदेवाः समागताः |
उत्पाट्य मेषवृषणौ सहस्राक्षे न्यवेशयन् || १-४९-८
On hearing the words of Agni, the Fire-god, the manes-gods who gathered to collect their share of offering have extricated that ram’s testes, which is not yet sacrificed but tethered to a sacrificial post, and offered them to the Thousand-eyed Indra. [1-49-8]
8. samaagataaH = who gathered [to collect their share of offering]; pitR^idevaaH = godly manes; agneH vacanam shrutvaa = on hearing Agni – the Fire-god’s words; meSavR^iSaNau = ram’s both testes; utpaaTya = pulled out, extricated; sahasraakSe nyaveshayan = offered to Thousand-eyed Indra.
Verse 9
तदा प्रभृति काकुत्स्थ पितृदेवाः समागताः |
अफलान् भुंजते मेषान् फलैस्तेषामयोजयन् || १-४९-९
Oh, Rama of Kakutstha, from then onwards the manes-gods who come to collect their share are enjoying even the goats, even if they do not have testes, to endow benefits thereof to those that offer those goats, and to join the testes of goats to Indra. [1-49-9]
9. kaakutstha = oh Rama of Kakutstha; samaagataaH = who have come to collect their share of offering; pitR^idevaaH = godly manes; tadaa prabhR^iti = then, onwards; aphalaan meSaan bhunjate = they are enjoying goats without testes; teSaam = their [ of offerings / of rams or goats]; phalaiH = with testes / benefits; ayojayan = to join [to join testes to Indra / join benefits to the offerer.
Verse 10
इन्द्रस्तु मेषवृषणस्तदा प्रभृति राघव |
गौतमस्य प्रभावेन तपसा च महात्मनः || १-४९-१०
Oh, Raghava, owing to the efficacy of the great-souled Gautama and his ascesis, from then onwards Indra has became one with the testes of a goat. [1-49-10]
10. raaghava = oh Raghava; mahaatmanaH = great-souled one; gautamasya prabhaavena = by efficacy of Gautama; tapasaa ca = ascesis, also; indraH tu = Indra, on his part; tadaa prabhR^iti = then onwards; meSavR^iSaNaH = with tests of goat – Indra has become one having goat’s testes.
Verse 11
तदागच्छ महातेज आश्रमं पुण्यकर्मणः |
तारयैनां महाभागामहल्यां देवरूपिणीम् || १-४९-११
“Therefore, oh, great-resplendent Rama, enter the hermitage of Gautama whose deeds are pietistic, and atone Ahalya who is highly fortunate and who is in the compose of a divinity.” Thus Vishvamitra spoke to Rama. [1-49-11]
11. mahaateja = oh great-resplendent Rama; tat = therefore; puNyakarmaNaH aashramam aagacCha = you come – enter into hermitage of pietistic doer [Gautama] ; mahaabhaagaam = highly fortunate one; devaruupiNiim = who is in compose of divinity; enaam = her [lady]; ahalyaam taaraya = let Ahalya, be atoned.
Verse 12
विश्वामित्रवचः श्रुत्वा राघवः सहलक्ष्मणः |
विश्वामित्रं पुरस्कृत्य आश्रमं प्रविवेश ह || १-४९-१२
On hearing Vishvamitra’s words Rama entered the hermitage along with Lakshmana and keeping Vishvamitra afore. [1-49-12]
12. sahalakSmaNaH raaghavaH = with Lakshmana, Raghava; vishvaamitravacaH shrutvaa = on hearing Vishvamitra’s words; vishvaamitram puraskR^itya = keeping afore Vishvamitra; aashramam pravivesha ha = entered hermitage, indeed.
Verse 13, 14, &15
ददर्श च महाभागां तपसा द्योतितप्रभाम् |
लोकैरपि समागम्य दुर्निरीक्ष्यां सुरासुरैः || १-४९-१३
प्रयत्नान्निर्मितां धात्रा दिव्यां मायामयीमिव |
धूमेनाभिपरीताङ्गीं दीप्तामग्निशिखामिव || १-४९-१४
सतुषारावृतां साभ्रां पूर्णचन्द्रप्रभामिव |
मध्येऽम्भसो दुराधर्षां दीप्तां सूर्यप्रभामिव || १-४९-१५
She whose splendour is brightened by her ascesis, at whom it is impossible to raise an eye for a stare either for gods, or for demons, or for the worldly beings on coming close to her, whom the Creator has contrived with careful contemplation as an angelic and a completely phantasmal entity, who is like the befogged and beclouded moonshine of a full moon as she is hitherto enshrouded by the dried up leaves and dust, who is like an unwatchable sunshine mirrored in and glowing from the midst of water, for she is hitherto in the midst of denounce, and whose limbs are like the tongues of a flaring fire around which fumes are cloaking, as she is hitherto practising an utmost ascesis subsisting on air alone, which ascesis alone made her like a flaring Ritual Fir, and Rama has seen such a highly glorious Ahalya. [1-49-13, 14, 15]
13-15. saH = he that Rama [has seen one who is]; mahaabhaagaam = at highly glorious – Ahalya; tapasaa dyotitaprabhaam = by ascesis, brightened splendour – one who has it; lokaiH api = by worldly beings, even; suraasuraiH = by gods, demons; samaagamya = on coming close; durniriikSyaam = impossible, to stare at – one who cannot be stared at; dhaatraa prayatnaat nirmitaam = with careful contemplation crafted contrived by Creator; divyaam = angelic; maayaamayiim iva = like completely [entity] phantasmal ; tuSaaraavR^itaam = overspread by fog – befogged moonshine; saabhraam = with clouds – beclouded moonshine; puurNacandraprabhaam iva = as with full moon’s shine; ambhasaH madhye = in midst of waters ; duraadharSaam = unwatchable; diiptaam suuryaprabhaam iva = glowing, sun [mirrored sun] shine, like – she who is lay waste hitherto; dhuumena abhipariitaangiim = as with limbs cloaked around by fumes; diiptaaam agnishikhaam iva = as with flaring fire tongue; dadarsha = he has seen.
Verse 16
सा हि गौतमवाक्येन दुर्निरीक्ष्या बभूव ह |
त्रयाणामपि लोकानां यावद्रामस्य दर्शनम् |१-४९-१६
Ahalya is indeed indiscernible to all the three worlds by the very word of Gautama until the manifestation of Rama. [1-49-16a, b]
16. saa gautamavaakyena = she – Ahalya, by the word of Gautama; raamasya darshanam yaavat = until Rama’s manifestation; trayaaNaam api lokaanaam = even for the three worlds; durniriikSyaa babhuuva ha = indiscernible, became, indeed.
Verse 16c & 17a
शापस्यान्तमुपागम्य तेषां दर्शनमागता ||
राघवौ तु ततस्तस्याः पादौ जगृहतुर्मुदा | १-४९-१७
On reaching the end of curse she came into the view of Raghava-s, and they too gladly touched her feet in reverence. [1-49-16c, 17a]
16c, 17a. shaapasya antam upaagamya = on reaching end of [time of] curse; teSaam darshanam aagataa = she got their [Rama, Lakshmana] ; tataH = then; raaghavau = two Raghava-s; mudaa = gladly; tasyaaH paadau jagR^ihatuH = grasped her [Ahalya’s,] feet.
Verse 17b & 18
स्मरन्ती गौतमवचः प्रतिजग्राह सा च तौ ||
पाद्यमर्घ्यं तथातिथ्यं चकार सुसमाहिता |
प्रतिजग्राह काकुत्स्थो विधिदृष्टेन कर्मणा || १-४९-१८
Reminiscing Gautama’s words Ahalya received those two, and self-consciously offered water for feet and hand washing, and like that she also offered guestship customarily and dutifully, and Rama of Kakutstha on his part acquiesced her hospitality. [1-49-18]
17b, 18. saa ca = she, too; gautamavacaH smarantii = reminiscing Gautama’s word; tau = them two – Rama, Lakshmana; pratijagraaha = in turn received; susamaahitaa = self-consciously; paadyam arghyam tathaa aatithyam = water [for feet-wash,] water [for hand-wash,] like that, guestship; vidhidR^iSTena karmaNaa = in view of custom [customarily] dutifully; cakaara = [Ahalya] offered; kaakutsthaH pratijagraaha = Rama of Kakutstha, in turn acquiesced it.
Verse 19
पुष्पवृष्टिर्महत्यासीद्देवदुंदुभिनिस्वनैः |
गन्धर्वाप्सरसां चैव महानासीत् समुत्सवः || १-४९-१९
There chanced an abundant floral fall form firmament to the drumbeats of god’s drums, and the celestials like gandharva-s, apsara-s revelled in a splendid festivity that is superb. [1-49-19]
19. devadundubhinisvanaiH = with sounds of god’s drums [drumbeats]; mahatii puSpavR^iSTiH aasiit = abundant, floral fall, is there [chanced]; gandharvaapsarasaam ca eva = gandharva-s, apsara-s, also, even; mahaan aasiit samutsavaH = superb, is there [revelled in,] splendid, festivity.
Verse 20
साधु साध्विति देवास्तामहल्यां समपूजयन् |
तपोबलविशुद्धाङ्गीं गौतमस्य वशानुगाम् || १-४९-२०
Gods have collectively reverenced her, whose limbs are depurated by the asset of her ascesis which is performed as a devotee of Gautama remaining in his directives, saying ‘Gracious! Goodness!’ [1-49-20]
20. gautamasya vashaanugaam = Gautama’s, abidance, close follower – a devotee of Gautama; tapobalavishuddhaangiim = limbed [Ahalya] verily purified [depurated] by asset of ascesis; taam ahalyaam = at her, Ahalya; devaaH = gods; saadhu saadhu iti = Gracious!, Goodness!, thus [saying,] samapuujayan = collectively, reverenced;
Verse 22
रामोऽपि परमां पूजां गौतमस्य महामुनेः |
सकाशाद्विधिवत्प्राप्य जगाम मिथिलां ततः || १-४९-२२
Even Rama on receiving a conventionally high veneration in the manifestness of that great-saint Gautama himself, then moved ahead to Mithila. [1-49-22]
22. raamaH api = Rama, even; gautamasya mahaamuneH sakaashaat = in the manifestness of great saint Goutama; paramaam puujaam vidhivat praapya = on receiving high veneration conventionally; tataH = from there; mithilaam jagaama = to Mithila, moved ahead.
Verse 21
गौतमोऽपि महातेजा अहल्यासहितः सुखी |
रामं संपूज्य विधिवत्तपस्तेपे महातपाः || १-४९-२१
Even that great-resplendent Gautama is heartened when he reunited with Ahalya after a long, long a time, and that sage customarily reverenced Rama for actualising his solemn utterance, and that great-ascetic Gautama continued his ascesis together with Ahalya. [1-49-21]
21. mahaatapaaH = great ascetic – Gautama; mahaatejaaH = great-resplendent one; gautamaH api = Gautama, even; ahalyaasahitaH = reunited with Ahalya ; sukhii = heartened; raamam vidhivat sampuujya = highly reverenced at Rama customarily; tapaH tepe = ascesis, practised – continued his ascesis.
