Srimad Vālmīki Rāmāyaṇa | Bāla Kāṇḍa ~ Sarga 66 of 77

“Later, when I was ploughing the ritual field then raised by the plough [from the furrow is a baby girl… since she is] gained while consecrating the ritual-field, she is named as Seetha, and thus she is renowned… [1-66-13b, 14a].

“Hers is a non-uterine birth as she surfaced from the surface of the earth, but fostered as my own soul-born girl and I determined [to giver her in marriage to a bridegroom where his] boldness is the only bounty, [I receive in that marriage…] [1-66-14b, 15a]

Comment: ‘Dowry is property or money brought by a bride to her husband’ and this is familiar throughout the world. In ancient India, there was a counterpart custom to this, called kanyaa shulkam meaning ‘some bounty, property or money offered by a bridegroom’s family to the bride’s family’ since they are getting a worthy bride, coming into their family, not just as a mere wife of the bridegroom, but to upkeep and promote that family and its progeny. And this dowry or its counterpart is not compulsorily be paid in hard cash, but it may be any kind of gifts mutually exchanged, which has slowly developed into a mega havoc these days. Here Janaka wants the ‘valour’ of his prospective son-in-law as bounty due to him in the marriage of Seetha..

“Oh, eminent sage, as my daughter has surfaced from the surface of earth and has come of age, the kings, [having heard my declaration that the bounty for Seetha is boldness alone,] have come and besought for her… [1-66-15b, 16a].

“To all of those kings who are beseeching for the girl, I have not given my daughter, saying that she will be given for a bounty of boldness… [1-6-16b, 17a].

“Then all the kings convoked and on arriving at Mithila, then they wanted to ascertain the calibre [of the bow, vis-a-vis their own…] [1-66-17b, 18a]

“For them, those who wanted to ascertain the calibre of the bow, that bow of Shiva is fetched to their proximity, but they are incapable to joggle it, or even to catch hold of it… [1-66-18b, 19a]

Comment: This bow of Shiva will be transported on a wheeled casket-cart with eight wheels and drawn by five thousand robust persons. This is narrated in next chapter. ‘It is drawn by drawn by five hundred bulls…’ aananda raamayana says so. In other versions of Ramayana, it is said that many people will pull that casket-cart, as one or two persons cannot haul it. Once, when Seetha was playing with other girls, their flowery ball of girl’s rugby goes under this cart. None of her girlfriends is dare enough to near this bow-casket-cart, since it is a reverential casket-cart. But Seetha goes there and pushes that casket-cart aside with her left hand, as though it is a garland, and retrieves that flower ball. This capability of Seetha in easy handling of Shiva’s bow, becomes a bane to her, when one among the wives of sapta R^iSi ‘Seven Sages…’ issues a curse to Seetha, saying that ‘Seetha will be separated from her husband for some time, of course, for the good of people…’ So says the tradition..

“Oh, great saint, on knowing the valour of those valorous ones as valueless, I countermanded them… oh, ascetically wealthy Vishvamitra, by that you may know [the sequel of it…] [1-66-19b, 20a].

“Then, oh, eminent sage, those kings beleaguered Mithila in a blind fury, since a self-mistrust bechanced among them all, about their own valour… [1-66-20b, 21a].

“They surmised for themselves that they are brushed off by me, and they possessed by a high rancour, they strangled the City of Mithila… [1-66-21b, 22a].

“Then elapsed is an year and in anyway the possessions for livelihood went into a decline, oh, eminent sage, thereby I am highly anguished [1-66-22b, 23a].

“Then I have assuaged the assemblages of gods by my ascesis and gods are also highly gladdened and gave me fourfold forces… [1-66-23b, 24a]

Comment: The four components of army are foot soldiers, cavalry, elephant-squadrons, and chariot-warriors..

“Then those evildoers and self-mistrustful kings while being drubbed [by the heaven-sent army, they have become] vigourless and broken, and they beat a hasty retreat… [1-66-24b, 25a].

“Oh, tigerly sage this is that supremely radiant bow, and oh, saint of sacred vows, I will show it, even to Rama and Lakshmana… [1-66-25b, 26a]

Comment: Here by the use of word ‘even’ ‘also’ Janaka is reckoning Rama or Lakshmana on par with other kings who have tried their hand in lifting it. As of now, Janaka is not admitting any supremeness or super-humanness to them. In Janaka’s asking at verse 4 ‘what can I do next…’ etc., Janaka has sensed as to why this Vishvamitra brought some boys on this long a route, that too by foot. But he is not yet self-assured of Rama’s capability or otherwise. Hence, the next verse starts with the clause ‘if’..