Retold from the Valmiki Ramayana, Bala Kanda, sargas 48–73 · ages 6–9

The Bow No One Could Lift

In the city of Mithila, King Janaka keeps a great bow that no king can even move. Young Rama lifts it, and a promised wedding comes true.

Rama and the Sage · Part 3

The story so far

King Dasharatha of Ayodhya had four sons, and the great sage Vishvamitra asked the king to lend him Rama. The king was afraid, but he gladly said yes, and Rama and his brother Lakshmana went with the sage. The brothers guarded the sage’s yajna, a holy fire offering, and Rama’s arrow carried a demon far into the sea. By the great river Ganga, the sage told them how King Bhagiratha brought the river down from the sky. At dawn, the sages brought a boat, and they all crossed the Ganga to her northern bank.

Start from Part 1: The Sage at the Palace Door

After one more night on the road, the travellers come to Mithila, the city of King Janaka. “Splendid!” say the sages. At the king’s great yajna there are sages everywhere, and hundreds of carts. “Every place is full,” says Rama. So Vishvamitra finds a quiet camp by fresh water.

King Janaka hurries out to meet the sage. With joined palms, he asks, “Who are these two boys with bows and swords, who walk like young lions? Their hair is still as black as a crow’s wing.” “They are King Dasharatha’s sons,” says the sage. “They have come to see the great bow.”

The sage tells the king, “These boys saved my yajna from the demons.” Then the king’s priest tells of the sage’s great deeds. Janaka wants to listen all day, but the sun is going down. So the sage and the boys go back to their camp for the night.

In the morning, Janaka sends for them. “What can I do for you?” he asks. “Please show these boys your wonderful bow,” says the sage. “Long ago,” says Janaka, “the great god Shiva gave this bow to the gods, and they gave it to a king of my family to keep.”

“Later, I was ploughing a field to make it ready for a yajna. Up from the furrow came a baby girl! I named her Sita. She was not born like other babies. She came from the earth, and I raised her as my own dear daughter.”

“When Sita grew up, many kings came to ask for her. But I had said that only bravery could win her. So the kings came to test the great bow. Not one of them could even move it, or hold it!”

“The kings were angry. For a whole year they camped around Mithila, and our food ran low. At last the gods sent me an army, and the kings went away. Now I will show the bow to Rama and Lakshmana. If Rama can string it, I will give him my daughter Sita.”

“Let Rama see the bow,” says the sage. Janaka sends his ministers to fetch it. Out they come with a huge iron chest on eight wheels. Inside lies the bow, hung with garlands. Five thousand tall, strong men pull it, and even they can hardly move it!

“No god or demon could ever string this bow,” says Janaka. “How could any man?” At the sage’s word, Rama opens the lid of the chest. “May I hold it?” he asks. “I will try to lift it and aim with it.” The sage and the king both say yes.

Rama takes the bow by its middle, as if he is playing. Thousands of people are watching. Easily, he lifts it and strings it. He pulls the string back to his ear — and CRACK! The great bow breaks in two!

The sound is like thunder crashing down. The earth shakes, as if a mountain is bursting apart. Everyone falls down in a faint — everyone but the sage, the king, Rama and Lakshmana!

When the people wake up, Janaka joins his palms. “I have seen Rama’s strength with my own eyes,” he says. “I never hoped for this! My promise has come true. Sita, who is dearer to me than my life, will marry Rama.”

“Let my ministers ride fast to Ayodhya,” says Janaka, “and bring King Dasharatha here.” “So be it,” says the sage. Off go the messengers in their chariots. They ride for three nights, until their horses are worn out, and they reach Ayodhya.

The tired messengers see old King Dasharatha, shining like a god, and their worry goes away. “King Janaka will give his daughter Sita to your son Rama,” they say. “Please come quickly, and see your sons.” “We leave tomorrow!” says the happy king. That night, the messengers stay in Ayodhya.

At dawn, King Dasharatha sets out with Rama’s other brothers, Bharata and Shatrughna. Vasishta, the family’s wise priest, and other sages walk in front. Behind them come riches for the wedding, soldiers and chariots. For four days they travel, and at last they reach Janaka’s land.

King Janaka comes out to meet them, full of joy. “Welcome!” he says. “And welcome to the wise Vasishta and all these holy sages!” “You are the bride’s father, so you decide,” says Dasharatha. “Whatever you say, we will do.”

That night, the sages of both cities are happy together. Then Rama comes, with Lakshmana beside him and the sage in front, and he touches his father’s feet. How glad the old king is to see his two sons! King Janaka goes to sleep with his hand on his heart.

In the morning, Vasishta speaks for Rama’s family. He names its ancestors, back to Brahma, who made the worlds. Among them is King Bhagiratha, who brought the Ganga down from the sky! “A bride’s family must tell its whole line,” says Janaka, and he names his own.

“Sita for Rama, and my daughter Urmila for Lakshmana!” says Janaka. “I say it three times!” The wedding will be in two days, under a lucky star. For the wedding, Dasharatha gives thousands of cows for his four sons, each with her calf and gold on her horns. The night before the wedding, everyone rests.

In the morning, Rama and his brothers wear wedding jewels and holy threads on their wrists. Vasishta goes ahead to Janaka. “King Dasharatha and his sons are waiting for you,” he says. “Is a doorkeeper stopping you?” says Janaka. “This is your own home! My daughters are by the holy fire.”

Vasishta lights the holy fire among flowers and golden pots. Janaka brings Sita, shining in her wedding jewels, and stands her before Rama. “This is my daughter Sita,” he says. “She will stay by you like your own shadow. Take her hand in yours.”

Rama takes Sita’s hand. Flowers fall from the sky, and the gods’ drums sound. Then Lakshmana takes the hand of Sita’s sister Urmila. As the sage had asked, Bharata and Shatrughna take the hands of Mandavi and Shrutakirti, the daughters of Janaka’s brother.

Hand in hand, the four couples walk around the holy fire three times. Heavenly singers sing, and heavenly dancers dance. Then they go to their rooms, and old King Dasharatha cannot stop looking at his sons and their brides. Soon it will be time to go home to Ayodhya.

For grown-ups

Where this story comes from

This story is from the Valmiki Ramayana, Bala Kanda: the arrival in Mithila (48.9–10; 50.1–7a and 50.16b–25), the evening of that day (65.36–40) and sargas 66 to 73. King Janaka tells the sage Vishvamitra how the great bow of Shiva came to his family, how he found Sita in a ploughed field, and how no king could even move the bow. Rama strings it and it breaks. Janaka sends for King Dasharatha, the two families tell their lines, and Rama and Sita marry, with Rama's three brothers, at one holy fire. The sarga and verse numbers follow the English translation by Desiraju Hanumanta Rao on valmikiramayan.net. They were not cross-checked with the Gita Press (Gorakhpur) edition and can differ by a few verses there. It is a faithful simplification. We shortened and left out parts, and we name them below. We did not add events, and we did not change anyone's reasons. The words people say are a plain rendering of the translation, not a word-for-word quotation. These lines need a note. 1. “The king's priest” (page 3). Janaka's priest is the sage Shatananda (50.6). From sarga 51 to sarga 65 he tells the long story of Vishvamitra's life, and Janaka says that he heard of the sage's “great ascesis when Sage Shataananda extolled it” (65.33b–34a). The page names neither the priest nor his tale. 2. “A baby girl” (page 5). Janaka says that he was “ploughing the ritual field” when she was “raised by the plough”, and that “she surfaced from the surface of the earth” (66.13b–14b). The words “a baby girl” are the translator's, in brackets. The Sanskrit word sītā means the furrow a plough makes; that is the meaning of the word, and Valmiki does not explain the name. 3. “Only bravery could win her” (page 6). Janaka decided that “boldness is the only bounty” for Sita (66.14b–15a). The kings who asked for her came to test the bow, and they were “incapable to joggle it, or even to catch hold of it” (66.17b–19a). For Rama, Janaka names the test exactly: “If Rama strings the bowstring of that bow … I will offer my daughter” (66.26). Valmiki has no gathering of kings watching Rama at the bow, and no garland. Later tellings, such as the Ramcharitmanas, set the test at a swayamvara where Sita places a garland on Rama. 4. “May I hold it? I will try to lift it and aim with it” (page 9). The translation: “I wish to get the feel of this supreme bow … I shall try to brandish it, or even try to take aim with it” (67.14). Other translations differ a little here. 5. “He lifts it and strings it” (page 10). Valmiki says that Rama “playfully grabbed the bow” at the middle and “stringed the bow effortlessly” (67.15b–16). Janaka later speaks of “raising and breaking Shiva's bow” (69.10a). 6. Bharata and Shatrughna (page 15). Sarga 69 does not name them on the road. On the day before the wedding, Bharata's uncle Yudhajit tells Dasharatha that he heard in Ayodhya that “you went to Mithila along with your sons for their marriages” (73.5–6a), and on the wedding day Rama comes to his father at the hall of the rites “together with all of his brothers” (73.8–9). 7. “You are the bride's father, so you decide” (page 16). Dasharatha answers Janaka with a saying: “Recipiency rests with the restitutor” — the one who gives decides how the gift is given — “hence, whatever you say … that we will do” (69.14b–15a). 8. Page 17 follows the order of the verses: the sages' happy night (69.16b–17a), then Rama at his father's feet (69.17–18), then Janaka's sleep “with his palm on his chest” (69.19). 9. The two family lines (page 18). Dasharatha says that Vasishta speaks for his family “in all affairs” (70.16b–17a). Vasishta names the kings from Brahma down to Dasharatha, and among them “the son of Diliipa is Bhageeratha” (70.38), the king of the last story. Janaka gives his reason: one who “offers a bride” must tell his line “in its entirety” (71.2). The page leaves out the names. 10. “Thousands of cows” (page 19). The translation gives two numbers: a hundred thousand cows for each son (72.22), and four hundred thousand for each son, with golden tips on their horns, calves and milk pails (72.23–24). 11. “Is a doorkeeper stopping you?” (page 20). Vasishta tells Janaka that Dasharatha and his sons are “looking forward for the donor” (73.10b–11), and Janaka answers, “Who is that doorman that prevents your entry? … Do you hesitate in your own house?” (73.14). He means: you are family here. 12. “Like your own shadow” (page 21). Janaka: “This is Seetha, my daughter … take her palm into your palm” and “she … will always be abiding you like your own shadow” (73.26b–28a). The translation prints a long imagined talk between Janaka and Rama after this verse; it is the translator's commentary, not Valmiki, and it is not used. 13. The wedding day (page 19). Many people celebrate this wedding on Vivah Panchami, above all in Janakpur and Ayodhya; that day is a later tradition. Valmiki names only the star, Uttara Phalguni (71.24; 72.13).

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Three things this telling leaves out, and why

  1. Between this story and the last (45.9b–48.9). After the crossing, the travellers reach the city of Vishala, where the sage tells the churning of the ocean and the story of Diti (45.9b–47). They stay one night there (47.19; 48.9). Page 1 keeps that night in one clause: “After one more night on the road”.
  2. Ahalya (48.11–49.22). Near Mithila, Rama sees an empty hermitage. The sage tells how the sage Gautama cursed his wife Ahalya to live there for many thousands of years, fasting and “consuming air alone”, “unseen by all beings”, lying in the dust, until Rama came (48.29–32). Rama enters with Lakshmana; she becomes visible; the brothers touch her feet in reverence and she welcomes them as guests; flowers fall from the sky, and Gautama comes back to her (49.12–21). In Valmiki she is unseen, not turned to stone. Later tellings, not Valmiki, turn her into a stone that comes to life at Rama's touch.
  3. Shatananda's tale (51.1–65.35). Janaka's priest Shatananda, Ahalya's son, tells the long story of how Vishvamitra, once a king, became a great sage through many years of tapas. Page 3 keeps only that the king's priest tells of the sage's great deeds.
  4. Seats and greetings (50.7b–16a). The priests offer holy water, everyone takes a seat, and Janaka says that his yajna has twelve days left. Page 2 goes straight to his question about the boys.
  5. Daksha's yajna (66.9–11). Janaka tells that Shiva, left out of the offerings at Daksha's yajna, raised this bow and threatened to cut off the gods' heads with it; the gods pleaded, and Shiva was pleased and gave them the bow. Page 4 keeps only that Shiva gave the bow to the gods.
  6. The siege in full (66.19b–25a). Janaka turned the kings away. They felt “brushed off”, and “in a blind fury” they “beleaguered” and “strangled the City of Mithila” for a year, until its stores ran low. Janaka pleased the gods by his tapas, and they gave him an army; the kings, “drubbed”, “beat a hasty retreat”. Page 7 tells this in two plain sentences, with no fighting.
  7. The council in Ayodhya and the wedding timing (68.15–17; 69.12b–13a). Dasharatha asks his ministers and sages before he goes, and Janaka suggests that the wedding follow the end of his yajna in three or four days. Page 14 goes from the message to “We leave tomorrow!”, and page 19 gives the day.
  8. Kushadhvaja and the messengers between the courts (70.1–16a). Janaka sends for his younger brother Kushadhvaja, king of Sankashya, and then sends his minister Sudamana to bring Dasharatha. Page 18 begins with the families together.
  9. Two hard stories in Vasishta's list (70.28–40a). One of Asita's queens is given poison by the other, and Sagara is born “along with the poison”; a later king, Pravriddha, is “reduced to a human flesh eater”. Page 18 names only Brahma and Bhagiratha.
  10. Sudhanva (71.16–19). King Sudhanva besieged Mithila to take the bow and Sita, and Janaka killed him in battle and gave his kingdom to Kushadhvaja. This is not in the book.
  11. Vasishta's request and Vishvamitra's proposal (70.44–45; 72.1–12). Vasishta asks Janaka for his daughters for Rama and Lakshmana. Vishvamitra and Vasishta then ask for Kushadhvaja's two daughters for Bharata and Shatrughna, and Janaka agrees. Page 19 keeps Janaka's answer; page 22 keeps the second request as “as the sage had asked”.
  12. Three kingdoms offered to the sages (72.14–19). Janaka offers the two sages the thrones of Mithila, of his brother and of Dasharatha, and Dasharatha thanks the brothers. Left out for length.
  13. Yudhajit (73.1–7a). On the day of the cow gifts, Kaikeyi's brother Yudhajit arrives to take Bharata to visit his grandfather, the king of Kekaya. Left out for length; he is part of Bharata's story later.
  14. The fire rite in detail (73.18–24; 73.35b–36). Vasishta builds the Altar of Fire, sanctifies many vessels, lays sacred grass, kindles the fire with two sticks and pours offerings; the couples also walk round Janaka and the sages. Pages 21 and 23 keep the fire, the flowers, the golden pots and the three rounds.

Page 1 joins the night at Vishala (48.9), the sages' praise of Mithila (48.10) and the arrival at Janaka's yajna (50.1–5); Ahalya's hermitage lies between them and is not told. Page 2 joins Janaka's welcome (50.6–7a) and his question (50.16b–22) with the sage's report (50.25). Page 3 joins the sage's report of the demons (50.23–25), Shatananda's tale (51–65) in one line, and the evening (65.36–40). Page 4 joins 66.1–8 and 66.12–13a. Page 7 tells the year around Mithila in two sentences. Page 13 joins the sending of the messengers (67.24–27) and their three nights on the road (68.1). Page 14 gives the message in one line (68.4–13). Page 15 joins the orders and the procession (69.1–7). Page 18 joins the meeting of the courts (70.1–16a) and both family lines (70.19b–43; 71.3–15). Page 19 joins Janaka's gift of the brides (70.44–71.24), the cow gifts of the next day (72.20–25) and the night before the wedding (73.7b): two nights in the source, one told. Page 20 joins 73.8–17. Pages 21–23 join the fire rite (73.18–40).

The question children ask here

“Why could only Rama lift Shiva's bow?” Valmiki gives these answers:

  • No one else could. The kings who came for Sita could not “joggle it, or even … catch hold of it” (66.17b–19a), and Janaka says that no god, demon, gandharva or yaksha could take aim with it — “what will be that capability of one from among humans” (67.8–10). The sages had told Rama the same before the journey (31.9–10).
  • Rama did not strain. He “playfully grabbed the bow” and “stringed the bow effortlessly” while many thousands watched (67.15b–16). Janaka says that the reason is “unimaginable to me” (67.21).
  • Valmiki tells at the start of the Bala Kanda who Rama is; he does not link it to the bow, and Janaka calls the reason “unimaginable” (67.21). The gods asked the god Vishnu to be born as a son of King Dasharatha (15.19–21a). Vishnu agreed “to manifest himself in fourfold way” and chose Dasharatha as his father (15.31b–32a; 16.8). Rama is born as “the greatly blessed epitome of Vishnu” (18.8–11), and his brothers too are parts of Vishnu (18.13–14). In Mithila, Janaka sees in the two boys a valour “matching that of Vishnu” (50.17b–19).
  • Why Janaka set the test: Sita was not born like other babies but came up from the earth, so he decided that only valour could win her (66.14b–15a). For Rama he named the test: string the bow (66.26).

“Rama was the god Vishnu, born as a boy, and he lifted the bow that no king could move as if he were playing. Janaka wanted his daughter from the earth to marry only the bravest.”

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