RAMAYANA

VALMIKI (The original author of Ramayana)

In ancient India a perfect man was called a Rishi. at ideal is kept up undiminished to this day. Anybody can become a Rishi. Man or woman, must consciously strive for it. Intuition or the divine eye is developed in him through self-discipline. Knowledge becomes self-evident to the Rishi. It is unfolded from within, and not imposed from without. rough self-exertion Valmiki became a Maharishi or the great seer of Truth. His immortal literary work bears evidence to it. It is simple and at the same time sublime.

Valmiki did not belong to the lineage of spiritual men. He came of the common stock.

He started his career as a highway robber. It so happened that he once attacked Narada Maharishi and wanted to plunder him. e Sage reprimanded him and said that was not the way of a good man. But the robber defended himself saying that he had to maintain his family somehow. Money had to be earned by foul means if fair means could not succeed.

Robbery and murder were great sins which would not be shared by the relatives, was the warning given by Narada. e man went home

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to verify this statement. He was surprised to hear his people say that they had a claim on his earnings but that they had nothing to do with his sins. is hard fact in human life gave him a rude shock. It opened his eyes. He hastened to Narada and entreated him for redemption. e Celestial Sage took pity on the plunderer and made him repeat the sacred syllable “Rama”. But the rustic could only utter it as “mara” in the reverse form; still, he was encouraged to continue that utterance in his own way. His repeated chanting “mara mara...” became “Rama Rama...” in the long run. It transformed his mind. He took to holy living. e change for the good came over him as spontaneously as waking up from a bad dream. e novice got so deeply absorbed in the utterance of the mantra that he rose above body-consciousness. He derived immense bliss in attuning himself to it. He sat in meditation of that Sound Reality and became introvert. In the course of time an ant-hill grew and covered his body; but he in trance was not aware of it. He is therefore called Valmiki, which means one who developed into a sage in an ant-hill.

Sri Rama is the personi cation of the mystic sound “Rama”. e attainment of perfection by the ceaseless utterance of the mantra “Rama” made the Maharishi Valmiki intuit the entire spiritual career of Sri Rama. What he intuited he composed into the sacred book called Ramayana. Along with the advent of an incarnation of God, a Maharishi also comes to record the holy biography of that divine person. Valmiki Maharishi came to chronicle Sri Rama’s sport as the human. e author and the hero together give sanctity to the book. q

INTRODUCTION

Among

the classical literature of the world Ramayana stands foremost. î ˘ough Indian in origin, it is universal in its hold on mind. It is absorbing to the child, elevating to the common man, thought-provoking to the learned, inspiring to the mystic and illuminant to the sage. Ramayana does not become stale because of repeated study.

As the plunge bath renews the body, perusal of this epic rejuvenates the mind. As food nourishes the physique, this book cherishes the faculty of understanding. It is the life companion of the ardent.

Sri Rama is the pivot on whom the whole fabric of this immortal book is woven. It is therefore called Ramayana or the story of Rama.

He is the model to the young and the old, to the man of the world and to the recluse absorbed in the glory of the Self.

He embodies virtue and ardently applies it to life in con icting circumstances. î ˘ough stationed in the mundane he is at the core supremely above it.

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Sita is the ideal wife of Rama. e word ‘Sita’ means the furrow made by a plough. is girl was born without parents. As a daughter of the Earth she was found in a furrow and so she was called Sita, brought up by the King Janaka. Sita is the embodiment of purity and womanly virtues. She conquered misery by calmly enduring it. Sita is the last word on womanly perfection.

Belief is one thing and philosophy quite another. God gives man what he prays for; this is belief. It may or may not be true. Man gets what he wants provided he makes himself through self preparation worthy of it. is is philosophy. It is inviolably based on Truth. Knowledge of the Real and of the Eternal Law (Sanaatana Dharma) that governs the phenomenon is philosophy.

When this Law applies to the inert matter it is science; when it applies to the life of man it is Yoga. Ramayana deals with the life and conduct of man at various levels. is book is therefore termed the philosophy of Humanity.

Among the Sacred Books of India, Ramayana is classi ed as Itihaasa. A heroic history permeated with mythology is called Itihaasa. e function of mythology is to magnify and allegorize the happenings in nature. Fiction also has a place in mythology. Because of the elements of the mythology freely incorporated with Ramayana its study becomes fascinating. It is le to the critical student to distinguish between facts and mythological ctions running through Ramayana. e original grandeur of the biography is in no way marred when the mythological elements are eschewed. e benign and the malign are the two forces patent in nature.

Con ict between these two is in evidence everywhere. In Ramayana the benign elements are designated as Rishis or the holy people. e malign are the Rakshasas ever intent on aggression and menace to the good. e bad species are in evidence at all levels. ey are all taken into account in Ramayana. Another hard fact in life is, there is no being on earth without its enemies.

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erefore facing the enemy is an eternal problem. All beings are forced to get their training in this respect. Survival of the ttest is a law of nature. Ramayana teaches man how to brave the enemy. Learn this art if you want to thrive, is the message contained in it. Rama’s weapon is the symbol of victory. Never did he wield it in vain.

Elements in society may be brought under two broad heads—the virtuous and the vicious. e former is usually considerate and the latter conceited. An anomaly also is found between the two. e vicious are generally pushful and enterprising. ey plunge headlong into life. ey thrive and come up very quick. e virtuous on the other hand are diffident. ey hesitate and think before they launch into anything. ey are very slow to come up in life. So much so the general belief is that this world is not for the good. ere is also a tendency in the mediocre to dri to the way of the wicked.

But the message of Ramayana is different. rough a seemingly smooth and prosperous path the wicked wend their way to damnation.

Whereas the virtuous meet with trials and tribulations all through. But every ordeal comes to testify the genuineness of the character. ey triumph in the end. at is the theme of this epic.

Lust and greed are the two mighty evils that goad man into questionable actions. Of the two lust was in evidence in all the three capitals, Ayodhya, Kishkindha and Lanka in an ascending order. In Ayodhya the King Dasaratha was drawn to his third queen Kaikeyi beyond proportion. He had in every way surrendered himself to her. at was the root cause of the domestic tension that compelled Rama go into exile. He negated the tension by voluntarily accepting it. In Kishkindha sexual indulgence was a matter of course. Conjugal relationship was exible and changeable on imsy grounds. e affectionate brothers Vali and Sugreeva fell out on this issue which led to fatal consequences. In Lanka this disease was rampant. But for lust Ravana the king of Lanka was a model man. Because of lust he was a menace to society. Rama had to harness all his power to exterminate this canker from the world. Lust is the cause of many evils in society.

Ramayana bears evidence to it.

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Man grows in divinity to the extent he conquers lust. Rama’s vow was to be loyal to one woman. Even in conjugal life he was a conqueror of lust. Both he and Sita practised celibacy all through. ey mated but once for progeny. And that progeny was of divine calibre because of the sexual perfection and purity of the parents. e world evolves in divinity to the extent it takes to Sita Rama path in the matter of self discipline and self dedication. q

1. BALAKANDAM 1

In the grand old days there was the great

kingdom of Kosala to the north of the sacred river Ganga. is kingdom was fertilized by the river Sarayu, a tributary to Ganga. Many illustrious kings of the Solar Dynasty reigned over this kingdom, the most outstanding ones among them being Manu, Ikshavaku and Raghu.

Ayodhya was the capital of Kosala and it was deemed a model city. e invincible is the literal meaning of the word Ayodhya.

Dasaratha was a renowned monarch of the Solar lineage and he wielded the sceptre for quite a long time. e one armoured with ten chariots is the literal meaning of his name. As a typical ruler he was an adept in handling war and peace, both of them being inevitable in life.

He had the privilege of waging a victorious war allying himself with the celestials. He entertained a paternal affection towards his subjects.

It was always from sages and saints that Dasaratha besought advice both for personal and for public concerns. His ministers were well experienced in administration. e people, in their turn, were properly educated and virtuous

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to the core. ey were industrious and bent on increasing the wealth of the empire. ere were in the country all round combination, contentment and happiness. Now Nature also was bounteous to boot all these human excellences. Earth was fertile and productive. Rainfall was measured and periodical. Dasaratha’s kingdom fared very well in tune with the gi of Providence.

But in the midst of all this muni cence in life, the monarch felt a gap not yet lled though advanced in age. e want of progeny worked like a canker in his heart. All the other blessings in life came to nought because he happened to be without issue. e boon of a son was what Dasaratha was hankering aer, it occurred to him that a suitable religious sacri ce might be performed in order to achieve this end.

When he consulted the wise men in this matter, they also gave their hearty approval. Now Rishya Sringa was the sage well experienced in this eld. erefore a reverential approach was made to him and to the luck of the king he gave his consent to execute that elaborate ritual.

Royal arrangements were meticulously made for the performance of the sacri ce.

What this sacri ce means requires to be understood. Technically it is called Yajna or yaaga. As the modern scientist utilizes the atomic power both for constructive and destructive purposes, the ancient Rishis harnessed the psychic power for good and occasionally for evil too. Of all the powers of Nature psyche is the subtlest and most powerful.

It can be commissioned to commune with God and to achieve anything in life. It comes under the law of causation at the mental level.

King Dasaratha and his three queens had put themselves under strict physical and mental discipline as a preliminary to the Yajna. What they did was Tapas or austerity, for, without it nothing great can be achieved.e sacri cial rituals were peremptorily carried out as enjoined in the scriptures.

At the same time a parallel happening was taking place in heaven. e celestials approached Brahma, the Creator and complained to him about the atrocities perpetrated by Ravana, the demon of Lanka. at

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lust-laden Rakshasa was infuriated with pride because Brahma had bestowed on him the boon of invincibility by any being barring man, the insigni cant in his eyes. Now Brahma and the retinue presented this problem to Mahavishnu. With a smile the Lord said he would forthwith incarnate as man, the son of Dasaratha and set right the evil.

On earth, the performance of Yajna by Dasaratha was at its zenith.

A resplendent deity emerged from within the sacred sacri cial re.

Solemnly he offered to Dasaratha a gold vessel containing milk pudding (paayaasam). e deity instructed the king to distribute that ambrosia among his three queens for progeny. is done, the deity vanished within the re. Dasaratha distributed a half of the celestial food to Kausalya, the rst queen, a quarter to Sumitra and the remaining quarter to Kaikeyi. Still there was in the vessel some remnant which he gave to Sumitra. is act led to their conception and they became expectant mothers. While in pregnancy prayer went forth ceaselessly to the Benevolent. e wheel of time rolled on. Planets also rolled on their courses.

Five of them now moved to their respective Zodiacal constellation. And this is a rare phenomenon. e one that takes birth at this juncture is bound to be the embodiment of Divinity. is auspicious time came on the ninth day of the bright fortnight of Chitra (April-May). It was at that benign moment that Rama was born of Kausalya. Subsequently Kaikeyi gave birth to Bharata. en Sumitra begot the twins, Lakshmana and Satrughna. e four brothers were the embodiments of Righteousness, Truth, Fidelity and Heroism.

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The brothers were educated on sound lines so that they might become the future protectors of society. ey had their parts to play in the world as its active members. Religion was the basis of life. It was inculcated in them as the core of the human being. Morality and spirituality got well ingrained in them. In the study of the Vedas they were made adepts. e auxiliaries to the Vedas and the other branches of knowledge were imparted to them with due attention. Physical culture was of prime

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importance to the princes. In archery, horse riding, elephant riding and the manoeuvre of chariots the royal youths became experts. Educating the whole personality was what was given to them. Deep rooted in spirituality, moulded in sterling character, ever intent on doing good to others, built in ne and strong physique, brilliant in warfare — these were the divine attributes that marked Sri Rama and brothers for their own. e four brothers loved one another dearly. In form they were four but in spirit they were one. Rama the eldest had the element of paternal affection towards the other three and they in their turn looked upon Rama as their idol. e parents were all in all to them. e thought of mother and step-mother gained no access to their hearts. eir devotion to the parents was superb. Rama excelled the others in this respect. He is putrotama, the model son whom the world has ever known. And among the brothers they had involuntarily put themselves in the inseparable twos. Rama and Lakshmana ever formed a pair and Bharata and Satrughna, the other. In this order they have immortalized themselves as the ideal brothers. e brothers were the delight of the parents as well as the people.

Rama in particular was to one and all the source of joy and the pole star of the future. King Dasaratha thought that the time had come for the betrothal of the sons. He shared his ideas with the counsellors and other seniors. ey were all unanimous in their opinion in this matter.

In India wedlock is a sacred act. It starts as betrothal and ends as marriage. Child betrothal was common in ancient days. It was adopted by wise people to minimize the vagaries of lust. In young age, before lust sets in, unbreakable relationship is created between the would-be husband and wife. e relationship cultivated among the newly born brothers and sisters is providential and it works successfully. Conjugal relationship is created by the parents concerned and it is almost as good as providential. e Indian marriage system is about the best in the world. It is not based on individualism but on family usage and socialism. e youths entrust the marriage affair to the parents and it works with the minimum risk. Elsewhere love culminates in marriage. In India love commences with marriage and evolves into sanctity.

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Individual life is an aspect of the cosmic life. e mode of life and the work to be performed varies from man to man. e greater the personality, the higher and more exacting is the duty that falls to his lot.

Very oen one event in life coalesces with another either to augment or to obstruct. A specimen is as follows :

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King Dasaratha and his ministers are absorbed in the discharge of

public duty. A warder steps in and announces the arrival of the great Rishi Viswamitra at the gate. e monarch puts aside the routine work and hastens to the entrance. He offers a devotional welcome to the holy guest and touches his feet as a mark of reverence. e Sage is then solemnly escorted into the audience chamber. He is requested to occupy a distinguished chair. e others then assume their seats in accordance with their rank. e Sovereign submits: “ O adorable one, your career is a model to humanity. You started in life as an ordinary ruler of earth, but you are now at the pinnacle of enlightenment. In your spiritual voyage you had to encounter with many a temptation and setback. But you are not foiled on that score. Defeats and the fallen states were mere stepping-stones to your onward march to perfection. Within the span of a single human life you have scaled from Raja to Raja Rishi, to Maharishi and nally to Brahmarishi, the nale of spiritual attainment. Homage to you, the embodiment of undaunted perseverance.

“Blessed am I, blessed is my family, blessed is my lineage that you have deigned to sanctify my abode by setting foot on it. Your arrival here is equal to several sacred places getting commingled here. I dedicate my all to you. My service is at your disposal. I offer to carry out your command reverentially.” e Sage is pleased with the royal bounty. With a smile he speaks: “May you be as rm in execution as you are liberal in speech. I am celebrating a sacri ce. Two demons named Maricha and Subahu are bent upon de ling it with blood and esh. On larger interest I should not direct my psychic power acquired by austerity, against them. Your

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eldest son Rama is the one person who can do away with those demons.

I want the service of your son just for ten days. I shall see to it that no harm befalls your beloved son. e time has come for him to display the divine valour on public interest. Vasishtha and other assembled sages here will endorse my view.”

Dasaratha is stunned. He remains dumb for a while. en he gathers up the mind and stammers : “Rama is hardly sixteen now. He is too young and inexperienced to combat the Rakshasas. I shall, with my army behind me undertake to protect the purity of your sacri ce; cast off all anxiety on this issue. At the same time I implore you to abandon the thought of risking Rama’s valour against the Rakshasas.”

Viswamitra now poses anger which was formerly his wont. In measured voice he pronounces: “So you go back from your promise. It is unworthy of a descendant of Raghu. Ikshavaku line has not to this day deviated from the path of Dharma; but you prove yourself now false in promise. Your act portends evil to your house. I return foiled in my mission. You live long fondling your son.” is development created tension in the minds of the assembled great ones. For, the displeasure of Viswamitra foreboded evil consequences. A holy man never asks for anything for himself. His demand is ever for public weal. When that is denied, woe unto the denier. Vasishtha knew of this and so he intervened. He calmly put it to Dasaratha that a righteous man never broke a pledge.

All merits melted away from him who went back upon his word.

Secondly Viswamitra was not an ordinary Rishi. He was the embodiment of prowess. ough he could easily safeguard his sacri ce he sought the service of Rama in order to give him training in the great work for which he was born. No evil whatsoever would befall Rama. is counsel clari ed the understanding of the King. He humbly submitted to Viswamitra that he would surrender Rama and his counterpart Lakshmana for the contemplated holy task. e two princes were brought in before the august assembly. ey looked more like celestials than human lads. Presently the QueenMothers also came in. e Father charged the sons with the duty fallen

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to their lot. e sons received it reverentially. en they prostrated before the Mothers, the Father, the family preceptor Vasishtha, before the prospective preceptor Viswamitra and before the other elders.

Receiving their blessings the lads set out with the Sage. Spiritual prowess and martial prowess were commingled in them. at con uence of the physical lustre and the mental effulgence was a sight for the mortals as well as the immortals. Beaming with zeal the youths kept pace on either side of the illumined Master.

Viswamitra’s entry into Ayodhya brought in joy, shock and conciliation in quick succession. In it are contained a few lessons for life. e seedling has to be transplanted in a new soil for its robust growth. e grown up chicken requires to be driven out by the mother hen so that it may learn self-dependence. Prolonged parental protection to the youth is more a hindrance than help. It mars the growth of the son; it leads the fond parent into dotage.

Change of environment during adolescence broadens the mind; it sharpens the intellect; it adds to knowledge; it leads to wisdom; it trains the youth in adaptability; it equips him for life. At all times an institutional training of a youth is far superior to the domestic training. Viswamitra brought in that blessing to Rama. Above all he knew the use of several celestial weapons; and he wanted to hand over that science to Rama on a tting occasion so that he might use it in future for a great cosmic purpose which he was destined to ful l. e great Rishi and his royal pupils spent the rst night of their journey on the bank of the river Sarayu. Two mystic formulae known as Bala and Atibala were then taught to the pupils. Strength and great strength are the meanings of those psychic forces, by the use of which man can withstand fatigue, hunger and thirst.

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Kaamaasrama was a signi

cant institution they came by on the way. It is held that it was here that Siva burnt to ashes the lustful Manmatha. Because of the destruction of Kama the place was known as Kaamaasrama. A night was spent by the trio with the holy men of that place.

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en they had to pass through a dense forest haunted by Tataka and her son Maricha. ey were hideous monsters of extraordinary strength owning the power to transform themselves into any being on the earth. ey delighted in torturing the human beings and in feasting on their esh. People therefore dreaded entering that region.

Gaining access to it the Sage said, “ Rama, I have purposely brought you here. is Tataka is to be done away with; and you are the person divinely commissioned to do it. Do not hesitate thinking it improper to kill a woman. is code applies only to civilized society. e question of sex does not arise when encountering monsters and ferocious beings. ey are to be exterminated in the interest of the good. Provoke the demon into antagonism and vanquish her.”

Rama responded. He strung the bow and twanged it. Startled by the sound so created, the denizens of the forest dashed out headlong in confusion in different directions. e demoness Tataka burst out of her den in rage by this disturbing noise. She rushed towards the locality from where this challenge emanated. Spotting out the three gures that were responsible for the intrusion she resolved to chew them up like dessert aer dinner. As she swooped down, Rama’s sha, the messenger of death, met her half way in the sky and pierced through her heart. e monster thudded on the ground like a huge mound of esh and bones as blood was gushing out. And this was Rama’s maiden con ict with the cruel. e Master congratulated him with a warm embrace. In the destruction of Tataka, the terror was removed from the otherwise invitingly dense and delightful forest.

While on the way, the warrior Sage Viswamitra taught Rama the science of many superpowerful arms; the way of invoking them into action; the way of making use of them both for offensive and defensive purposes and the way of revoking them. Rama in his turn taught them all to Lakshmana. Unlike the modern mighty material weapons, these were all mystic weapons unfailing in the hands of a worthy person.

Viswamitra’s selection of the student is in itself an indication of the profundity of this science.

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Finally the preceptor and the pupils arrived at Siddhasrama, the holy abode of the former. e inmate Rishis were happy at the successful mission of the Maharishi; for, it was no easy errand of obtaining the services of the sons of the Monarch Dasaratha for the defence of a hazardous Yajna. e Rakshasas were bent on polluting it and making it ineffective.

Preparations for the sacri ce were made forthwith. It was to last six days. Viswamitra was to go through it maintaining the vow of silence. e demons would pounce upon it at any moment. So the royal brothers were obliged to keep unbroken vigil for six days and nights. ere was an uproar in the sky on the last day. Like a dark cloud the demon battalion headed by Maricha and Subahu moved forward. Aer making Lakshmana alert Rama discharged the Manava astra on Maricha. e weapon played its part. Instead of killing the victim it confused him and threw him far away into the sea. With the Agneyastra or re arm Rama killed Subahu. en both the brothers did away with the Rakshasa host. e sacri ce at long last came to a successful termination.

Viswamitra was immensely pleased. He felt his indebtedness to the King Dasaratha. He praised the prowess of the princes. He told them that Siddhasrama had become true to its name because of their victory over the wicked. He who overcomes evil is a Siddha.

Viswamitra knew of the mission in life of the sons of Dasaratha.

He also knew of the part he was to play in this cosmic scheme. So he silently played his part posing all the while that he was in need of the services of these two brothers. e two royal brothers reverentially awaited whatever else behest that was to come forth from the Sage.

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One ne morning Viswamitra communicated to Rama a great event that was to take place at Mithila, the capital of the Sage King Janaka. ere was again a wonderful bow exhibited in that city. Many talented people from far and near would gather there. Several inmates of the Siddhasrama were getting ready to accompany the presiding Sage to

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that city of culture. It would be very appropriate for the princes of Ayodhya to go along with the Asramites to participate in that conspicuous gathering. e pupils submitted to the will of the Preceptor. e party set out on journey and proceeded. e presence of Rama and Lakshmana in the company added untold joy to one and all. When they neared Mithila they could see its panoramic view. But in contrast with it, in its outskirts stood a deserted Asrama. Signs of its once beautiful and ourishing conditions were also in evidence.

Enquired by Rama, the Sage gave an account of it. is was long long ago the loveliest abode of the Maharishi Goutama. His partner Ahalya was a woman of exquisite beauty. Smitten with her enticing form, Indra the king of gods managed to have an illicit connection with her disguising himself like her husband Goutama. But the true husband found out the fact and cursed the male to become a eunuch and the female to become a stone. In order to forget this unholy incident Goutama abandoned this place and retired into the Himalayas. While departing he predicted that in due time Rama would come to set right this predicament and that he would also return then from the Himalayas.

As the narration was going on Rama by chance trod on a stone which vanished forthwith and a graceful woman emerged instead! at was the accursed Ahalya. Presently Goutama also arrived as he had planned. e puri ed Maharishi couple paid elaborate homage to Rama and his brother. is incident represents a cosmic fact. e Jivatman or the individual self is in the fallen state which is as bad as that of a stone. By reviving contact with God the jivatman gets back to the original pure state. e modern science tells the same tale in the language familiar to it. e plan of Nature is to emerge from that of the insentient to that of the sentient. Again mythology explains the same phenomenon in its own way. Virgin Parvati, the one born of stone, performs ceaseless austerity to regain union with Siva—the Pure Consciousness. In other words, Nature which is apparently in a materialized state tries to get back to the original spiritual state.

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Viswamitra’s group quietly entered the extensive compound got up for the sacri cial rites at Mithila. Its rst impression was that the concourse was provided for in plenty. at was the sign of material prosperity. Secondly the assembled people were all educated and cultured. ey were drawn in from far and near. e priests were all well versed in the lore of the Yaga.

Satananda the eldest son of Goutama by Ahalya served as the chief priest to the King Janaka. is priest was the rst to receive Viswamitra. e Sage communicated to Satananda the happy reunion of the latter’s mother and father and their devoted worship of Rama who was the divine dispeller of the curse of Goutama. e son was beside himself with joy at this auspicious development. e King Janaka was delighted to hear of the arrival of the spiritual giant Viswamitra at his sacri cial theatre. He presented himself before the Sage and expressed his gratitude for the former’s deigning to sanctify the sacri ce with his holy presence. Presently the King’s attention was inquisitively drawn towards the heavenly handsome lads found among the hermits. e visiting Sage introduced them and spoke about their youthful service in the Siddhasrama. He concluded that on his own initiative he had brought them offering to show them the wonderful bow kept in the palace of the King Janaka at Mithila. e implication was patent both to the speaker and the spoken to. At that stage that topic was kept in abeyance.

A sacri ce performed in India in those days had its four features as the motif. Firstly the things made use of in the ritual aspect indicated the material prosperity of the country. Secondly the social system became evident from the way in which the populace participated in the function. irdly wisdom and culture the acme of human life were effectively imparted in the course of the sacri ce. Fourthly each Yajna had a de nite object to achieve forthwith. For example the King Dasaratha’s horse sacri ce culminated as Putra Kameshti Yajna or the sacri ce performed for progeny.

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e cultural enlightenment brought about by the chief priest Satananda at the sacri cial rites of Janaka was very signi cant. He spoke of the possibilities and attainment of man basing his theme solely on the life sketch of the Sage Viswamitra who, fortunately, was bodily present there. For this reason the task was all the more exacting. Any irregularity in the delineation would meet with a consequential reprobation. e gist of the dialogue was as follows : Viswamitra started his career as a model king. His relationship with the subjects was sound. But his encounter with the Sage Vasishtha was wrought with disaster. While out for a hunt, the overbearing ruler became envious of the hermit’s over abundant hospitality to himself and to his unwieldy host. Finding that a divine milch cow in Vasishtha’s Asrama was the cause of the inexhaustible supply of provisions he requisitioned that animal with royal authority. But the demand was not conceded by the holy man. is issue led to a warfare in which the king was put to rout and humiliation.

Viswamitra discovered that spiritual prowess was superior to human force. He therefore resorted to austerity in order to acquire that supramundane power. A prolonged self-discipline helped him become a Rishi and then a Rajarishi. Still he was far below a Brahmarishi in spiritual attainments. But on that score his spirit of perseverance did not cool down. Rather it was steadily on the increase.

Now a celestial damsel known as Menaka lured him into conjugality and begot a babe by him. At this juncture Viswamitra realized his folly and his spiritual fall. So he restarted his penance, hazardous as it was.

Austerity is the only remedy for all delinquency. e kingly aspirant plunged into it vehemently and had his reward. He rose again to the heights of excellence. Still he had not yet transcended the possibility of a set back. is time Ramba, the heavenly damsel came to tempt him.

But the budding Maharishi burst forth into anger which was as harmful as lust, if not more. So, he fell again.

Aer an acute repentance for the slip, the struggling sage made one more strenuous attempt and got over all human imperfections.

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Because of his indomitable perseverance he became a Brahmarishi—the last word on human perfection. His life is an object lesson in ceaseless effort and the attainment of Divinity within the brief span of a single human birth. e Sage Viswamitra remained a fully balanced spectator to all that was recounted of him. Not a muscle on his face moved in reaction to the accounts, blameworthy as well as praiseworthy. at equanimity was in itself a sign of the holy man having transcended all mundane limitations.

7

The last phase of the horse sacri

ce was the selection of a suitable groom to Sita of heavenly beauty; whom the King Janaka had obtained as a boon from the Mother Earth. Exceedingly trying was the test of the worth of the prince who would sue for the charming Sita’s hand in betrothal. e heavy bow of the great God Siva came as a prize to the saintly King Janaka. Whoever lied, bent and strung that unwieldy bow became the partner of that priceless princess of Mithila. Many a prince dared not try the test which was humanly impossible. Now at the request of the Sage Viswamitra, the great and godly bow was dragged on a suitable chariot to the assembly. e huge crowd gazed at the stupendous bow with amazement. e royal suitors in particular were dazed at the impossible test. e Sage expectantly looked at Rama. e obedient pupil bowed to the master and gracefully walked towards the bow of Siva. ere was a hushed silence among the audience.

With ease the divine youth lied up the bow. Wonder was writ on the faces of all. He strung the bow elegantly. Wonder in the audience developed into a seething amazement. He planted the one end of the mighty bow on the ground and with both the arms gave pressure on the other end at the top. With a boom the bow broke. A thrill pierced the hearts of all present. Instantly it transformed itself into the adoration of the hero. With an ethereal bliss beaming on the face, the King Janaka stepped forward and proclaimed “e venerable Rama wins the hand of the celestial Sita, the treasure of my heart.”

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Messengers were sent post-haste to Ayodhya to inform the happy tidings to King Dasaratha and to invite him to celebrate the marriage of his son.

A deed of valour of the type performed by Rama was in those days a mark of the attainment of maturity and of tness for conjugality.

Meticulous preservation of the virility of the race was considered a holy act. e weakling and the imbecile were not allowed to procreate puny progeny. Evidence to this rigidity may be found in some parts of Nature. e male bees ght among themselves and the strongest is permitted to mate the queen bee. In a herd of elephants the strongest male mates the females. is is how the vigour of the species is maintained. e modern man has a lesson to learn in this respect.

Dasaratha who was at rst unwilling to part with his pet son now realized the excellence that had emerged from that separation. Royally invited by Janaka, he hastened with his retinue to Mithila, anxious to meet his distinguished son. e august arrival of one mighty monarch at the capital of another led to an all-round jubilee culminating in the marriage of Sita to Rama. Taking advantage of the rare occasion three cousins of Sita were also given in marriage to Bharata, Lakshmana and Satrughna. Dasaratha was beside himself with joy at the development of things. e Sage Viswamitra’s role in the Ramayana comes to an end here.

It seemed as if he had laid malign hands on the domestic affairs of the King Dasaratha. But a more benign act than what he did could not be expected. What he did was for the welfare of all concerned. He took charge of the adolescent Rama and Lakshmana and handed them over back to the parent, fully trained and competent to discharge public duties. e Sage then retired into the Himalayas to be merged in Beatitude.

8

The return journey to Ayodhya was pleasant at the start. e king had all his four sons equipped for life and also wedded be ttingly. So nobody was happier than he. But all on a sudden there was a disturbance. e wind blew furiously. e earth seemed to shake. e sky was

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overcast with darkness. e atmosphere became oppressive. Dramatically there appeared on the scene the terri c gure of Parasurama, the sworn enemy of the Kshatriyas, the uprooter of that race. Parasu-Rama means Rama of battle-axe. He bore a big bow on one shoulder and his characteristic battle- axe on the other. His father the Sage Jamadagni was put to death by a king.

Parasurama therefore took a vow to exterminate the Kshatriya race. Disturbance of the elements preceded his arrival at a place. With his matted locks twisted overhead like a cone he was terrible to look at.

His face emitted re as it were. Dasaratha was not prepared for this turn of events. He became unnerved. In choked voice he pleaded for the safety of his son who was tender in age and who had done no harm to the visiting warrior sage.

But Parasurama ignored the very existence of Dasaratha and his retinue including Vasishtha and the other holy men. He singled out Rama and challenged him in a roaring voice.

Parasurama: You, a Kshatriya chaff ! You managed to win a cheap championship among worthless rustics by breaking the rickety Siva bow. Here is the Vishnu bow! I demand that you string it and give me battle. Even otherwise, you are doomed along with your group.

Rama’s rst rejoinder: We youngsters learn right attitude and good conduct seeing the example set by elders like your venerable self. But if you are constantly given to anger and excitement, from whom are we then to learn demeanour? is observation had its psychological effect on the aggressor; and that was the rst point gained against him.

Rama’s second rejoinder: Your Reverend made ridiculing reference to my Kshatriya descent. But I happen to be in that lineage by Divine Dispensation and not by personal choice. Great ones recognize man by merit and not by birth into this line or that.

Parasurama felt the folly of his rude remark; but he did not confess. e second point also went against him.

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Rama’s decisive blow comes as the third point. “I string your bow not to show off my strength, but in obedience to your order. Holy Sir, it is done. Now I set the arrow to the bow, never to withdraw. It is ever invincible. Please point out the target to it.”

Parasurama: My Lord, now I realize who you are; you have already nulli ed my vainglorious power. You are the Supreme come on earth to set right Dharma. Please aim your arrow on my pride and egoism.

Rama does so mentally and Parasurama gains in wisdom. His function as a destructive force is over. He is directed by the young Saviour to retire into the Himalayas and be absorbed in austerity. is was the rst spiritual exploit of Sri Rama come on earth for this great purpose.

Two more exploits he was to have—one with Vali and the other with Ravana. e party reached the beautiful city of Ayodhya in due course. e city was gaily decorated. e citizens were beside themselves with joy at the royal arrival. e bridegrooms and the brides were heartily welcome.

Joyous greetings were exchanged. e happy mothers of the princes gave loving reception to their sons. ey fondly accepted the fair brides and greeted them with motherly affection. Supreme bliss prevailed in the palace. q

2. AYODHYA KANDAM 1

In Ayodhya the palace seemed a paradise

on earth. Contentment reigned supreme everywhere. In the evening of life King Dasaratha found everything to his heart’s satisfaction. All the four sons were blooming in excellence. e newly betrothed daughters-inlaw were delightfully getting absorbed in the royal family. e Queen Mothers were beside themselves with joy over the even tenor of life. It was hoped that this symphony would be maintained all through.

Soon aer the bridal party returned to Ayodhya from Mithila an agreeable request came to Dasaratha from his aged father-in-law, the King of Kekaya. e person who came on this commission was none other than the Ruling Prince Yudhajit, the brother-in-law of Dasaratha, the brother of the third Queen Kaikeyi. And the simple request was that Bharata the grand-son be sent over to Kekaya in order to give delight to the grand-father.

Dasaratha agreed to ful l the desire of his father-in-law; so he asked Bharata and his constant companion Satrughna to go and stay at Kekaya for sometime.

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Prince Rama was making all round progress at Ayodhya. He was growing rapidly in virtues verging on divinity. His physique was classic and fascinating. It beamed with brightness and vigour. At the same time he was simple and free from conceit. Contentment was characteristic of him. He would not use offensive words. He gave sweet reply to annoying interrogation. A tri ing good turn done to him was always remembered; any amount of bad turns done to him were immediately forgotten. Rama was respectful to the elders. He delighted in dialogues with the learned and the wise. His utterances were always agreeable, pertinent and pleasing. No false statement, no purposeless blabbing would ever emanate from his mouth. He was precise and irrefutable in debate. He had an unfailing memory.

Rama was ever free from anger. He would refrain from actions and utterances harmful to others. He was resourceful in problematic situations, untiring in the discharge of duty, sagacious in the acquisition of wealth and spontaneous in adding to the joy of people. Sloth and vagary found no place in the make up of this prince. He was ever alert and watchful. He was too discreet to be deluded. In issues public as well as private, he could with ease discern between merits and demerits. e core of a man’s worth was ever open to his gaze. He knew whom to take into con dence and from whom to keep aloof. ere was no trace of sel shness in Rama. He lived for others. He was bene cent to the poor; he supported the adorable custodians of culture. e distressed received remedial measures from him. He gave protection to all beings. Purity of purpose marked him for its own. He was the embodiment of righteousness. Time was always pro tably spent by him. Every moment was a moment of opportunity to him. Verily he was the “incomparable on earth.” e wisdom of a father in bringing up the son consists in doing the right thing promptly in time. As the son comes of age, he ought to be entrusted both with power and property. e youth’s dormant talents are thereby drawn out. Opportunity induces him come out in exuberance. King Dasaratha knew of this law of life and wanted to give effect to it. On his part he was waning in vigour due to age while Rama was waxing in vitality due to adolescence. e right course therefore

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open to the father was to crown the son the heir-apparent or the Yuvaraja. But it being a public issue he could not decide it all by himself.

He rst broached the matter to Vasishtha and Vamadeva. Receiving their approval he called a council of the wise men, the nobles and the representatives of the commoners and invited their views. ough they were all instinctively drawn to Sri Rama the peerless, they studied this state affair independently on its own merit and arrived at the unanimous opinion that Rama should be forthwith installed the crown-prince. Now Dasaratha had a premonition that death was knocking at his door. So, he wanted to have this ceremony gone through as quickly as possible. e third day from then was auspicious. So it was xed and announced. ere was no time to invite even the close ones such as the Monarch of Mithila, the king of Kekaya and Bharata, the Second Prince. It did not matter because of the apprehension and urgency. e city was jubilant with a hurried preparation for Rama’s coronation on the morrow. Joy was writ on every face. Singing and dancing were going on here and there. Decoration of the capital was in full swing. e King sent for the Prince and had it put to him that he was to be crowned the Yuvaraja on the following day. A great duty was falling on his shoulders. While the city was feasting and making merry over the coming event, both Rama and Sita were to fast and pray. ey had to practise increased humility. Sense control was to be a permanent factor in them. Self discipline was the mark of the model ruler. Subordinating personal concern to public interest was to be their motto. Rama received this injunction with reverence, touched the feet of the father with obedience and hastened back to his palace to carry out orders.

2

In the meanwhile a plot was hatching in the very palace which was expected to be full of mirth and joy. A humpbacked old woman, Manthra by name, a maid servant of Queen Kaikeyi enquired what was the unusual fuss about in the city. She was informed that Rama was to be enthroned as Ruler the next day. e alarmed woman hurried with a stern face to the chamber of her Queen and queried her.

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Manthra: My dear madam, do you know that Rama is to be installed the Ruler to-morrow?

Kaikeyi: I am delighted to receive this happy news. Here, take this ornament as a prize for being the rst conveyer of it to me. It be ts Rama my darling to become the Yuvaraja.

Manthra throws away the award with disdain and upbraids: “Born of a king, bewedded to a king though you be, like a baby you are bere of kingly intrigues. You are innocent of the uctuating royal tides. Today you are loved best by the King. erefore you are held the foremost among the Queens. To-morrow Rama assumes power. Automatically his mother Kausalya will come into prominence. You will be obliged to play second ddle to her. And that will be your misfortune. Today Rama and Bharata enjoy the same status as the princes. To-morrow when Rama becomes the Ruler, Bharata will become his subject. And that will be his ill luck. You are unwittingly paving the way for your own downfall and that of your son. And how shall I be a mute witness to it? I shall oppose it for all that I am worth.”

Kaikeyi: How strange! e world views the happening in one way; and Manthra, in quite another way. Rama is the beloved of the populace; he is adored by the enlightened; he is the pursuer of the path of righteousness. He is wedded to truthfulness; he is the embodiment of purity. He is the eldest son of the King; as such he is entitled to become the Crown-prince. Rama loves me more than he loves his mother. Rama serves me more than he serves his mother. erefore my status will not suffer from any set back in his regime. Rama loves all his brothers as part and parcel of himself. Bharata will therefore face no handicap in his elder brother’s reign. Long, long hence Bharata also will one day succeed Rama to the ancestral throne. O Manthra, cast off your wild conjecture and join us in the jubilee.

Manthra became more depressed than before and bewailed: “Rama’s son only will be Rama’s successor and never his brother. All princes becoming rulers leads to anarchy. A shrewd sovereign sees to it that no brother on a par with himself in administration is kept anywhere near by. On one plea or another he would be kept far off. Now Bharata

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happens to be away with his grand-father. So, there is nobody here to think of him. All attention and praise is on Rama. Aer he ascends the throne he will manage to banish Bharata who alone is equal to him in excellence. You must have the forethought to avert that danger. A day delayed and it will be too late.

“Again, O Queen, bear another point in mind. Because of your exclusive prominence in the sight of the King, you had, on many an occasion, slighted Kausalya, the First Queen. at grudge against you is deep rooted in her. When Rama comes to power she will know how to avenge herself. You will be then driven into servility. Redress then would be out of the question.

“My darling Queen, from your babyhood I have been nurturing you. I have no other interest in life than your welfare. For aught or naught the decision is to be taken today. Here is the solution. Long ago you nursed your King husband to life when he fainted with a deep wound in the war of the gods against the demons. Being pleased with your invaluable service, your Lord offered you two boons; but you did not avail yourself of them then. Now the opportunity has come. Resort forthwith to the anger-chamber and feign desolation. e fond King is bound to pledge anything to redress your sorrow. Take the promise rst from him that he would be true to his word. Remind him of the two boons that remain unasked for. On his agreeing to grant them demand as the rst boon that Rama should go just now in exile into forest for fourteen years. As the second boon Bharata has to be installed on the throne utilizing the very articles procured for Rama’s coronation.”

Kaikeyi got now completely converted by the cray hag. She admired the wisdom, far-sightedness and state-cra enshrined in that seemingly ugly creature. She agreed to play into the hands of Manthra.

She thought she was silly all along but had now become sensible. She acted exactly as was directed by that evil genius.

Now the King Dasaratha had completed the arrangements for Rama’s installation as Yuvaraja. He thought it proper personally to convey this happy tidings to Kaikeyi, his best loved Queen. But as he directed his course towards her apartments, the sentinel informed him

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that the Queen had resorted to the anger-room. With concern on the face the King hastened his steps to that room only to nd his fond spouse drowned in despondency, fallen at on the oor, tresses dishevelled, ornaments scattered and dress dirtied. e King : Darling, I do not know the cause of your distress. Have you been slighted by anybody? If you are ailing, the physicians are at your disposal. If anybody is to be honoured or punished take it for granted it is already done. I will not act against your wish even to save my life. I swear upon the merits I have all along acquired that your grievances would be set right.

Kaikeyi: I do not ail. None has wronged me. I have a desire. You alone can ful l it. If the grant of it be assured, I shall ask for it.

With a sweet smile the sovereign caressed her on the head and said: “You .know that among women you are the foremost to me even as among men Rama is the foremost. Rama is invincible, the best among men, the best of my progeny; he is my life; if I part with him, I will perish. Upon that Rama I swear unto you that whatever you ask for will be conceded.”

Kaikeyi gathers up the newly instilled evil ideas and presents them emphatically: “You have sworn you would carry out my demand. Let the celestials, terrestrials and the beings of nether regions bear witness to your commitment. I remind you of the two boons you offered me when I nursed you back to life from the stupefaction caused to you in the terrible warfare between the devas and the demons. You are bound to bestow them on me. e rst request is that Bharata be enthroned utilizing the very articles gathered for Rama’s installation. e second request is that Rama clad in bark should retire into the forest this very day and live there in austerity for fourteen years.” e demand came like a bolt from the blue. Dasaratha was dazed.

It took him some time to recover. He regretted for the fatal promise that he had made. en he broke out into wrathful censure: “You the despicable creature, you, the embodiment of sin, you the destroyer of this family, what harm has Rama or I done to you? Rama is always more devoted and serviceable to you than to his own mother. Still you have

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chosen to hurt him. I have fostered in this mansion a venomous snake in you. What charge shall I bring against my beloved son Rama who is adored universally by all ? I may renounce Kausalya, Sumitra, the kingly wealth and my life even, but I will not abandon my son. e world may get on without the sun, cultivation may go on without water, but my life will not linger in the body without Rama. O the designer of destruction, deign to desist from this devilish design. I implore you placing my head on your feet.”

Dasaratha trembled before Kaikeyi even as a deer would facing a tigress. e Emperor’s enraged emotion expressed itself in various forms. He would swoon and sink to the ground; regain consciousness and cajole her; overwhelmed with grief he would faint and fall at on the oor. Abandoning the royal dignity and regal respect the old monarch wept bitterly at the feet of his obstinate wife. All night passed in begging, imploring, wrathful upbraiding, earnest entreaties and woeful crying. But they were of no avail against her iron will. e wilful woman stuck to her demand of the ful lment of the promise. e sorrow-laden night wore away. At dawn Sumantra the charioteer brought the message from Vasishtha that all was ready for the coronation. But the poor King could not speak. Queen Kaikeyi ordered Sumantra to bring Rama there. Hesitatingly the charioteer looked at the King. In a feeble voice the Monarch mumbled, “I want to see my dear Rama. Please bring him here.” Sumantra suspected something serious had happened. With concern written large on his face he drove the chariot to Rama’s palace. e festival preparations were complete there.

“Father and Mother Kaikeyi want you to go to their apartment,” was the brief summon. Leaving the bedecked Sita behind in the palace Rama and Lakshmana drove in haste to the main palace. e rejoicing crowds all along the road cheered Rama lustily. e son appeared before the Father and bowed in reverence. “Rama” groaned the king and could not speak further. is scene shocked the son. He feared if he had in any way offended the Father. With the same reverence he bowed before the mother and looked at her face inquiringly. e usual motherly affection was now wanting in her. With a feeling of estrangement she presented the position thus : “Your Father is bound on oath and by dharma to ful l

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two promises solemnly given to me. And you are involved in one of the promises. e king devoted to duty and to truth feels hesitant to put you between the horns of the dilemma.” e Son : Is this all! Mother, there is no problem in life to the one strong in will and free from base desire. I am ever obedient to the parents. At their behest I will jump into the blazing re, consume poison or plunge into the ocean. Mother, you command me, and I am here to obey you.

Kaikeyi: ese two are my demands from your Father; in the ascetic’s attire you are to quit the city today and go into the forest of Dandaka for fourteen years and practise austerity. Bharata shall rule the kingdom until you return. is is my mandate.

Dasaratha trembled at this peremptory dictate of the wayward wife. But the illustrious son sought to obey the command with a celestial calmness and ethereal bliss beaming on the face. “Please permit my delay here just until I take leave of my mother and my mate, Sita,” pleaded the banished prince. When he moved homeward people who thronged on the road saw no change on his face though the face of the accompanying Lakshmana indicated sorrow.

Mother Kausalya had just nished her morning worship when Rama made his appearance before her. e pleasure of meeting the son changed in no time into a pang when he brie y presented to the mother the mandate for his retreat into the forest. e mother’s position in the family was in no way enviable. King Dasaratha’s extraordinary attachment to the Queen Kaikeyi resulted in his unintentional indifference to Kausalya, the rst Queen. Still the magnanimous Queen did not mind it. But her reaction to Rama’s banishment became revealed in her plea : “Rama, my darling, life is meaningful to me because of you. I would feel forlorn in your absence.

If you should go away from here, please permit me to move behind in the wont of the cow aer the calf.” e sagacious Lakshmana took the hint. He noticed he was not the only member of the family who opposed the exile of Rama. So he ared

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up: “Brother, you are now the virtual King of the country. Father has outlived his period. People en bloc are anxious to enthrone you. Please permit me. I shall ght against and despatch to the other world all those who dare dispute your rights.”

Rama: Lakshmana, anger is the enemy of man. Enragement has clouded your discrimination. Son is he who stakes his everything to parents. He has nothing to claim from them.

Now turning to the mother, Rama says: “Satyam shall not be slighted. I am to make father, man of word. erefore I retire into the forest to redeem him from commitment. Nothing can force me deviate from this decision. Father feels pained to part with me. Mother, your presence here therefore will alleviate his agony. You will please serve him in his old age. I should not delay further. Please permit me to go.”

Mother: Darling, do as you have decided. May you fare well wherever you be.

Next came to Rama the task of trying to snatch himself away from Sita. She was anxiously awaiting his return so that he might escort her to the coronation hall. He came with a concealed heavy heart. e shrewd Sita detected it and sank down with sorrow. e would be princessapparent poured forth searching questions: “Where is the white umbrella, where the singers, where the holy chanters, where the royal pomp and pageant?” e stern answer was: “O Sita of stout heart, my father has exiled me to the forest in response to Kaikeyi’s claim of two promised boons.

Bharata is to rule and I am to be in retreat. You live in peace in the palace and serve the parents-in-law. You must respect Bharata as the King.”

Sita could not reconcile herself with the idea of being separated from Rama. Of all relatives the wife alone shared the fate of her husband.

Sita pleaded she had not done anything wrong to deserve abandonment.

In penury as well as in palace she was to live with her husband. She was not afraid of forest life; but if le behind by the husband she would put an end to her life. Rama was compelled to yield. So he bade her distribute her possessions among the poor and get ready to depart.

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It was then le to Lakshmana to press his case. He pleaded with Rama that he should also be permitted to accompany him to the woods.

Firstly it was impossible for him to sever connexion with Rama.

Wherever the one was, inevitably the other also was there. Secondly he was to devotedly serve the brother and his wife, to guard them day and night and to procure for them forest food such as fruits and edible roots.

Rama, however, was obliged to point out to the younger one another problem that bristled with difficulties. Bharata would be busy with statecra. Mothers Kausalya and Sumitra would have none to look aer them. ey would feel stranded. Lakshmana would therefore do well to stay behind and serve them. But that earnest youngster clari ed that issue stating that mother Kausalya would rise equal to any situation if at all it developed. Whereas his being by the side of the brother in the wild forest was much more indispensable. Rama approved of this idea and asked the other to distribute their personal belongings among the poor and to procure their celestial weapons that were kept in the custody of the Preceptor. e three subsequently set out to bid farewell to the King before commencing the exile. On the street they no more saw the joyous crowds hailing them, but the weeping faces strewn here and there. Vivid was the contrast between the serenity of the three faces and the sorrow of the concourse. Rama appeared before the King and bowed from a distance. He said: “Lord, we seek your permission to depart. Sita and Lakshmana are accompanying me. ey insist on doing so. Pray give us your benedictions and permit us to depart.” e King: Rama, I am bound by the boons I had given to Kaikeyi.

But I swear to you, I did not intend this base act of banishing you. Do stay this night here with me. Let my eyes be lled with the divine sight of you. Before the dawn tomorrow you may leave.

Rama: e pang of separation does not become joy by postponement. As your devoted son it is my duty to redeem you of your pledge. So, I bid adieu just now as demanded by mother Kaikeyi. Please send for Bharata at once and make good the other pledge. I have, no desire for throne.

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35

Now the King wanted to send a big and well equipped entourage with Rama to the forest; but the all- renouncing Rama viewed it as covetousness and preferred to go in mendicancy. at was exactly what Kaikeyi wanted and she provided the two sons with the bark attire, the mark of austerity. She delighted in demeaning Rama this way, but he delighted donning himself in the crude garment of the Rishis.

Sumitra, the Mother of Lakshmana was the last member of the Royal Family from whom the departing trio took leave touching her feet. Her charge to Lakshmana was serene. “ In the forest Rama is your father and Sita your mother. Serve them with all devotion.”

3

Before mounting the

chariot the exiled son pleaded: “ Father, please be kind to my mother Kausalya, the blameless, bere of me in her old age.” ere was a collective cry for the carriage to hold on for a while.

But Rama ordered its dashing away from the sorrow-laden scene. As the chariot disappeared in the distance, darkness set in Ayodhya plunging the populace in grief.

Dasaratha was sinking with sorrow. He would not allow Kaikeyi to touch him. He gathered up the failing strength and stated: “Kaikeyi, I am no more yours. If Bharata agrees to your evil design and accepts to be enthroned, he should not perform my obsequies.” e King could not speak further. As desired by him by gestures he was taken to Kausalya’s apartment. ere he lay waiting for his end.

Rama’s rst night of the wandering life was spent on the bank of the river Tamasa. Prayer and meditation in a congenial setting, slumber on grassy bed in the open air—these were highly interesting to them who sought to live austere life.

On reaching the bank of the sacred river Ganga the chariot was directed to be taken back to Ayodhya. But the loyal charioteer Sumantra was sorely afflicted to part with Rama, the gem of the royal family. e forest bound Prince consoled him, wiped his tears and requested him to inform the parents of their cheerful onward march. To Kaikeyi in

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particular Rama sent the message that he was in no wise displeased with her.

Before the grief-stricken Sumantra reversed the empty chariot, Guha, the chieain of that locality presented himself to Rama and gave him a cordial welcome. He further offered to entertain the banished party as his honoured guests all the fourteen years. But in view of his vow Rama had to politely decline the offer. For the same reason he denied himself the dainty dishes served be tting the chieain. Fruits and roots only were accepted in conformity with the code of asceticism.

Fast was the friendship created between the host and the guests. A night spent in Guha’s domain was eventful because of the holy talk that Lakshmana had with him without a wink of sleep while Rama and Sita were in blissful slumber. Aer the usual ablutions the next morning the party was ferried across the Ganga by Guha’s able men. While on the river, Sita offered worship to Ganga Devi for their safe return home.

On the southern side of the river the party nds itself for the rst time completely bere of other human beings. is experience was signi cant to Rama. Man comes all alone into the world and quits it all alone. While in it he ought to know how to be in society and how in solitude. Rama reviewed the possible developments at Ayodhya and persuaded Lakshmana to return there on the morrow; but the younger one would not budge an inch from the resolve to serve the elder one as directed by his mother Sumitra.

To the one who knows the way of living there is no such thing as fate or misfortune. Rama turns the evil of an exile into the opportunity for self-emulation. His immediate concern in the forest is to contact the holy men. He chooses to go to the hermitage of the Sage Bharadvaja located at the sacred con uence of Ganga and Yamuna. His carving the way to that Asrama is much more enthusiastic and purposeful than was his return to Ayodhya aer his marriage.

With the spirit of a devoted pilgrim Rama approached the Bhardvaja Asrama. e Sage received him with due honour and regard; for he knew of the divine descent of Rama and of the exploits that remained to be performed by him. e venerable Sage viewed the three

I. RAMAYANA : THE PHILOSOPHY OF HUMANITY

37

as his own children. Brief and signi cant was their stay at the sanctuary.

Directions were given to them in regard to the path to Chitrakuta and the desirability of settling there for spiritual pursuits.

Absorbing was the journey from the Asrama to Chitrakutam.

Dense forests had to be penetrated through. Lakshmana went rst making the way passable through woods and thorny bushes. Sita was in the middle and Rama in the rear. ough hazardous it was a delightful experience to all the three. Sita in particular proved herself an inquisitive student making enquiries about birds, beasts, plants and trees never seen before. e variety in owers and fruits, the luxuriance of nature, the woodcra and things of this kind alien to towns and cities drew her attention repeatedly. Several were the streams they came across. ey forded some and raed the others. At last they reached the river Mandagini. Yonder was the Chitrakuta mound answering Bharadvaja’s de nition. It was delightful to look at. e sylvan setting beggared description. Elephants and deer were grazing far off. e song of the birds was melodious. It was the place for communing with the Beyond.

Single handed Lakshmana erected a neat little hut with mud walls and thatched roof. Here Rama, Sita and Lakshmana forgot the world and entered in beatitude into the realms spiritual.

4

At Ayodhya the fond king Dasaratha still hoped against hope that Rama might yet return to console him. But when the grief-stricken Sumantra returned alone and narrated all that took place, he uttered ‘Rama’ and breathed his last! ere was a fresh wave of weeping and wailing all over the city.

Now in the midst of the woe the sage and Priest Vasishtha was bent upon the attendant work on hand. He had the remains of the king immersed and preserved in oil until the return of Bharata. A few able horsemen were despatched post-haste to Kekaya to bring hack Bharata immediately on the pretext of some urgent state affair. e mishap was not to be divulged to him until he returned. at night Bharata had an inauspicious dream. When he was troubled over it, the envoys came and demanded, on behalf of the

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venerable Vasishtha, his hurried departure to Ayodhya to ful l a pressing duty. e Prince was not given the time to take a leisurely leave of the grandfather and the uncle. e two brothers were actually snatched away from the capital of Kekaya.

Bharata and Satrughna were expert horsemen. As they were speeding back to their own capital, con icting thoughts were crossing the mind. Why has the call come from the Priest and Preceptor Vasishtha? Is there anything wrong in the palace? But the joy of rejoining the revered Father and the beloved Brother brushed aside all the other thoughts.

As the home-coming brothers entered Ayodhya they noticed the absence of all lively activities. ere was a melancholy lull everywhere.

Sadness was written large on the face of all. e brothers entered hurriedly the mother Kaikeyi’s apartment and paid homage to her.

Bharata : Mother, how is it I do not nd the usual august presence of our adored Father in this chamber?

Kaikeyi: He has departed to the region where all the embodied go ultimately.

Hearing that his Father was dead Bharata fell on the oor and wept like a child. He now understood what the dream foreboded.

Kaikeyi: It ill-becomes a king to lie on the ground and grieve for the dead. Stand up and accept the kingdom given to you. e innocent Bharata did not understand the implication.

Bharata: What did father die of? How did he catch illness? It was given to Rama to tend him in his last moments. I could not share that privilege with him. What did father say last?

Kaikeyi: ‘Ha, Rama’ he said unable to bear the separation. en his heart stopped beating, Bharata: Where was Rama then? Was there any public duty that drew him away from the aged and ailing father?

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Kaikeyi: Not so. It was the banishment that separated him from his father.

Bharata: My ever adorable brother Rama is in banishment? Did he commit any cruel crime or unpardonable sin deserving such a punishment? Was the ever perfect Rama capable of committing crime?

And who banished him? Or was it a self-in icted punishment as atonemet for sin?

Kaikeyi: Never so. Rama is always above blemish. He is ever the embodiment of Dharma.

Long ago your father had on oath promised me two boons as reward for the good turn I did to him on the battle eld. Just a few days back, on the eve of Rama’s hurried coronation in your absence, I reminded the King of these two boons. He swore to me on Rama the darling that he would ful l those two promises. I demanded this kingdom for you, Bharata, as the rst boon. I insisted on Rama’s exile for fourteen years in the forest as the second boon. Your Father could not execute the second boon because of his over-attachment to Rama. So I ordered his exit into the woods in the attire of the mendicants. With pleasure he carried out my orders. Sita and Lakshmana have accompanied him. I have paved the way for your assuming power. Now do with pleasure become the king and enjoy the empire.

Bharata’s bitter grief had now got transformed into boiling anger.

He blared out: “You wayward woman, you have come out in your true colours in the selection of the boons. Greed of power has consumed your common sense. e eldest among the brothers succeeding to the throne is the sacred usage of this ancient family. But you have brought infamy to this house sancti ed by tradition. Again it is unfortunate that you are born as the daughter of the illustrious King Aswapaty of Kekaya.

My father made a mistake in choosing you as his dearest queen. Rama loved and served you better than his mother. Treacherous and ungrateful creature that you are, you have meted out mendicancy as the reward to him. You have murdered my father! Death is the capital punishment for that heinous crime. But my venerable brother Rama would not approve of it. So I spare your life. You gloat in the thought that you have earned

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an empire for me. But here is a pledge that I solemnly make to you.

Forthwith I leave this Ayodhya in search of Rama. Bharata shall not reenter this Ayodhya as long as it is bere of Rama’s regime. Further Bharata shall be in the attire of the mendicant as long as Rama continues in it. Lastly, O despicable demoness, I renounce all relationship with you as son.”

Bharata then called upon the family Priest Vasishtha and asked for arrangements for the performance of the funeral rites of the departed father. With a heavy heart and in sorrowful calmness the two princes raised the dead body from the oil in the drum in which it was preserved.

It was conveyed to the funeral pyre and the cremation performed in conformity with usage.

Bharata the undisputed successor to the throne called a council of the elders, the ministers and the representatives of the populace and discussed the problem created by Kaikeyi. e assembly understood Bharata’s frame of mind and decided unanimously to go on deputation headed by the declining prince himself and persuade Rama to return. A representative crowd was to proceed and press the matter cogently. e plan was to crown the ascetic heir-at-law in the forest itself and make him do a regal return home. e concourse moved accordingly to the hermitage of Rama.

Guha, the chieain of Ganga region, was the rst to encounter this unwieldy retinue of Bharata. He viewed the younger brother’s movement with askance. But on interrogation he found him loyal to the core and deeply devoted to Rama. erefore liberal hospitality and all round aid for ferrying across the fully owing Ganga came forth in abundance from that chieain, fast in friendship with Rama.

Bharata then made his way to the Bharadvaja Asrama, had his army encamped at a distance and sought contact with the Sage, accompanied as he was by the family Preceptor Vasishtha. e motive of his movement was brie y presented to the Sage, and instructions received from him to nd out the whereabouts of Rama. e retinue then moved southward in search of the missing monarch.

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5

At Chitrakuta far away from the din of the world Rama’s spiritual life was progressing smoothly and blissfully. While in the course of his daily routine, Lakshmana observed at a distance an army approaching Rama’s hermitage. He climbed the branch of a tree and scanned the troop closely. e ag of Ikshavaku was in evidence. e vigilant young man surmised danger. He hastened to the revered elder one and ejaculated: “Brother, your rival, Bharata is invading us to eradicate future trouble. Please permit me. I shall put him and his army to rout before he gains access to you.”

Rama: Lakshmana, do not be rash. If Bharata chooses to serve me here, will you go and reign Ayodhya in his stead?

Lakshmana becomes abashed!

In copious tears Bharata and Satrughna present themselves, prostrate before Rama and cry bitterly.

Lakshmana sees the brother as he is and becomes more ashamed.

Aer the preliminary exchange of greetings the sad passing away of the Father is presented to the sons in exile. A wave of wailing ensues.

It takes some time for them to get reconciled to the inevitable end of the Father. e four brothers followed by Sita went to the river and offered oblation for the peace and welfare of the departed parent. It behoves dutiful sons to send thoughts of benediction to the departed parents. e following is the dialogue between Rama and Bharata.

Rama: In royal robe you are to administer in Ayodhya. Assumption of this ascetic attire does not become the ruler that you are.

Bharata: Beloved Brother, you are the legitimate Ruler of Ayodhya.

As long as you are in the hermit’s array, I am also resolved to be likewise.

Rama: Obeying the parents I have taken to asceticism. Obeying them you are to take to royalty.

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Bharata: My mother is the cause of our father deviating from the family tradition according to which the eldest alone among the royal brothers is to succeed to the throne. I do not approve of this deviation.

Rama: e son’s duty is to implicitly obey the parents and not to question them.

Bharata: But when they transgress the sacred usage?

Rama: Usages can be changed if found expedient. at son stands to gain who simply obeys the parents even when the parents go apparently wrong.

(Note: Rama’s life illustrates this point.)

Bharata: Should a son obey his parents when they order him to plunder somebody’s property?

Rama: No, he should not. All orders to the son should be within the bounds of Dharma.

Bharata: My mother wants me to usurp your kingdom. How shall I obey her?

Rama: What you say is not correct. Progeny and property are the wealth of the parents. ey can distribute the property as they like among the sons. e dutiful son does not pick holes in the discretion of the parents.

Bharata: at wily woman did not take into consideration my inexperience and our father’s public responsibility. Because of his attachment to her, he remained passive. We should therefore jointly set right this lack of statesmanship. And we honour the parents thereby.

Rama: What you say, my darling brother, is not true. Asceticism is the greatest of all duties. Father has imposed it on me. I am to discharge it to the best of my ability. Worldly people view ascension to throne as an opportunity for enjoyment. But the knowing ones consider it as a public trust.

Jaabaali a priest that came in the party now presents his say in the matter: “Rama, there is no such thing as the persistency of a personality.

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He who was Dasaratha has now dissolved into the elements. Carrying out, therefore, the orders of a non-entity is a mere sentiment not based on truth. Ayodhya is drowned in sorrow because of your absence. Please go back and give them joy. While you live, enjoy ‘the vast empire that is at your disposal. Do not discard the pleasures of life on baseless beliefs.”

Rama objected to this materialistic outlook of the priest denying truth and Dharma.

Bharata presented another alternative. To the parents one son is as dear as another. A duty alloted to one may as well be executed by another by mutual adjustment. On that basis Bharata volunteered to be in exile for fourteen years and persuaded the able and popular king Rama to take up the administration of Ayodhya. But Rama ruled out that proposal on the ground that it was expedient for social and political purposes, but not for the practice of truthfulness. Making the father truthful was the criterion.

Bharata now turned to the assembled group and complained: “My brother shows no pity on me. I shall lie down here and fast unto death.”

Rama: Brother, this is not the way of a hero. May you know the issue and face it with manliness. e entire retinue of Bharata now wailed. “We came here in search of you, our Protector. When you show no mercy to us we feel forlorn.

Our united appeal absolves you from your father’s commitment. Please do return to Ayodhya.”

Rama: e ocean may dry up. e Himalayas may become bere of snow. e sun may lose its lustre. But Rama shall not make his father false to promise. In order to make his father truthful Rama shall be in exile for fourteen years.

Bharata: Rama is my God. I shall never sit on his throne. For this reason I disobey my parents.

Vasishtha: We shall nd a solution. Let not Bharata sit on Rama’s throne; but let him rule the kingdom as Rama’s regent. e parents’ pledge also is thereby ful lled.

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Bharata: Brother, I agree to look aer your kingdom as your deputy. Your sandals shall represent you on the throne. According to my pledge to my mother I shall not enter Ayodhya in your absence. From Nandigram in the outskirts of Ayodhya your regime will be carried on to the best of my ability.

Rama embraced Bharata and approved of the idea. He gave him a pair of wooden sandals on which he placed his feet, as the symbol of royalty.

Bharata: Adored brother, I take a pledge before you. If you fail to return to Ayodhya on the day following the fourteen years, you will not see Bharata alive. Uttering your name I shall consign my body to re.

Rama: I promise to return. Further I have a request to make of you.

You should on no account harbour ill will towards your mother.

Bharata is serenely silent. is magnanimity is characteristic of Rama, thinks he to himself. Uttering Rama’s name he returns, reports the developments to the Sage Bharadvaja, settles as an ascetic at Nandigram and carries on Rama’s administration with the able aid of the Ministers. q

3. ARANYA KANDAM 1

It

became evident that Rama was not going to cut short the period of his asceticism.

Bharata returned disappointed to Ayodhya.

Rama was not happy over his contact with the sorrowful Bharata and his retinue. People of Ayodhya were likely to go to Chitrakuta now and then. e parental injunction to Rama was to live in Dandakaranya. He could meet with many Rishis in that forest. For all these reasons he vacated Chitrakuta and moved southward. e hermitage of the famous Rishi Atri was resorted to by Rama, Sita and Lakshmana. e reception given to them by the Rishi verged on veneration; for, he knew that, the advent of these distinguished visitors was to ful l a great cosmic function. e aged Anasuya was the wife of Atri. Both the husband and the wife were stalwart spiritual gures. e wife Anasuya in particular is to this day the object of adoration.

She was the embodiment of the feminine saintly perfection. is holy couple treated the new comers as their own. e affinity that Anasuya evinced towards Sita was spontaneous. It was a spiritual mother entertaining a spiritual daughter! Tending the daughter started with

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attending to the toilet and ended with treating her to a sumptuous spiritual feast, inclusive of the provision of ornaments too. is unique contact and experience of Sita was impossible in palaces. Rama conversed many sacred things with the Sage. His further movements in the forest were also discussed. is meeting was very signi cant in the forest life of Rama.

Several were the forest retreats of the holy men visited by Rama in the course of his ramble. He was given be tting receptions everywhere. e anchorites recognized the monarch in him. In the forest he was the uncrowned king. e holy men sought his protection against the monsters that intruded on them occasionally. While assuring them safety, Rama was delighted to see them engrossed in pursuits divine.

2

While Rama, Sita and Lakshmana were wending their way through a dense forest, a huge demon pounced upon them and snatched away Sita. Placing her on his shoulders he challenged the right of the two young ascetics owning a damsel.

He threatened to kill them and take the young woman to wife. e brothers replied with a shower of arrows which made him bleed profusely. Now placing the woman on the ground, the demon lied the warriors to his shoulders and ran headlong into the forest. Each brother cut an arm of the demon and got themselves released thereby. But however much they discharged arrows on him, he would not die mutilated though he was. “is demon has won a boon not to die of weapons. So let us dig a pit and bury him alive in it” said Rama to Lakshmana.

When they did so,’ the spell of a curse snapped and a Gandharva emerged from the mound of esh falling into the pit. Before ascending into heaven the celestial spoke: “Adoration to you, Rama. Due to a curse I was till now Viradha, the weapon-proof Rakshasa hurting human beings. I was told when cursed that Dasaratha Rama’s touch would give me emancipation. Glory to you for this merciful act. Rama, be pleased to visit the Asrama of the ascetic Sarabhanga not far from here.” And this request was responded to.

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3 The reunited three were now moving towards the abode of Sarabhanga. at sage had lived an exalted earthly life. His karma was exhausted. As Rama was nearing the Asrama, he could see the effulgent Indra and his resplendent retinue withdrawing from the Asrama and ascending into heaven. Rama, his brother and Sita approached the Rishi and reverently paid their homage to him. e Rishi said, “ Come, dear children. I am delighted to see you. Indra came here just now to escort me to the Supreme Abode. I told him to tarry for a while so that I could have a vision of Rama with my physical eye before I dropped the body.

He approved of the idea; but he would not wait because he said this was not the time for him to meet you, Rama. He would do so aer you have successfully completed your earthly exploits. Rama, you please meet the Sage Suteekshna who will furnish you with all particulars for your residence. e Homa re is ablaze. With your vision in mind I cast off the perishable body into the re.” is he did and emerged in a resplendent body. Saluting Rama he ascended into the Beyond aer the wont of the perfected ones.

Subsequently ascetics practising austerities of various types gathered before Rama and submitted that they were teased, harassed and hurt by Rakshasas infesting in those forests. ey pleaded that they be protected by this holy wielder of weapon. Rama willingly agreed. “I came into the woods in order to ful l my father’s pledge. In addition to it the duty of protecting the good has fallen to my lot. Twice blessed I am. For, I have the privilege of serving the father and the holy men.” us did he respond to the request.

In the company of a few Rishis, Rama directed his steps towards the Asrama of Suteekshna. at area was the haven of peace and benediction. Rama introduced himself to the venerable Rishi and paid homage to him falling at his feet. e holy man lied him up and embraced. He said that he had heard of Rama’s arrival at Chitrakuta and subsequently of his arrival at Dandaka forest also. Advanced though he was in age he had prolonged his bodily life solely for the sight of Rama. ough the Dandaka region abounded with Asramas it was desolate without a king. In Rama’s arrival that need had been ful lled. When the

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Rishi made his observation in this strain the man in exile understood what the Rishis expected of him. In silence he resolved to discharge his duty. e Rishi suggested to him to choose one aer the other of the Asramas in that locality for his abode. It was with mutual reverence and newly charged vigour that Rama took leave of the aged Sage. In accordance with this arrangement Rama lived repeatedly in turn for varying periods in all of the Asramas. Absorption in spiritual life in the company of the holy ones made him forget the passge of time. Ten years rolled away like a trice.

4

Rama’s visit to the hermitage of Agastya was consequential. e spiritual atmosphere in that place was remarkably superb. e sanctums dedicated to several Deities indicated the One manifesting as the Many. e orderliness in the Asrama bespoke good administration. e ample supply of edible roots and fruits suggested affluence unaided by toil.

Audience with the Rishi by appointment revealed the regularity of the daily life.e large number of the inmates proved the enormousness of the institution. In the august presence of the Sage Agastya the visiting Rama prostrated in reverence. e Sage lied him up and embraced in reverence. Mutual adoration became unparalleled. In the way of introducing the visitor to the inmates of the Asrama the Sage made a signi cant statement in regard to Rama : “He is the embodiment of Dharma; he is the invincible wielder of weapons; he is adorable; his form is to be meditated on; his name is to be repeated constantly.”

And this is the message of the Rishis of that time to posterity. en Agastya made over to Rama certain celestial weapons which were of immense use for the protection of the good and the destruction of the wicked. e Sage knew this was Rama’s mission in life. So the armaments were providentially forthcoming to him. He was then directed to reside at Panchavati on the banks of the majestic river Godavari.

Reaching Panchavati Rama found it more beautiful than described by the Sage Agastya. e locality was charming; sublime was the silvan setting; superb were the natural amenities; birds sang in mellow

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symphony; beasts loitered in friendliness. All the aspects of Nature were as thought, conjointly inducing man to commune with the Maker. In a suitable spot in this heaven on earth Lakshmana singly erected a neat, lovely and spacious hut of mud walls and leafy roof. Life in that Asrama was spent in thoughts and talks on matters supermundane and elevating.

5

Dandaka forest was the northen frontier of the domain of Ravana,

the king of Lanka. He had posted his cousins Khara and Dushana to be incharge of that cantonment. eir sister Surpanakha took advantage of the camp and freely rambled in that forest. She was fairly advanced in age and rather ugly in appearance. But lust was rampant in her. During a morning stroll Surpanakha chanced to sight the splendidly beautiful Rama and Lakshmana. Her lust was roused up forthwith. ough in the garb of the ascetics, the demoness found the virile youths living with an angel-like young woman. at gave her the clue to hatch her passionate design. She enquired as to who they were. Rama answered courteously giving the details about himself, Sita and Lakshmana. He also gave the reason for his presence in the forest. In turn he desired to know who that visitor was.

Surpanakha announced who she was and desired that Rama abandoned the loathsome and lean Sita and chose her to wife. ey would then delightfully range the Dandaka forest.

With a broad smile on the face Rama put it to her that he had his spouse and that she might extend her proposal to Lakshmana who was single. e lust-pecked demoness then courted the younger brother paying no heed to decorum. But his rebuff was: “ I am but his younger brother attending on him as a servant. e paragon of beauty that you are, court him again! You are likely to win his hand.” e infatuated intruder mistook this derision for praise. She further hit upon a plan to make her offer effective. If she did away with that slim creature of Sita, her claim on Rama would become paramount.

So she pounced on her with a fatal design. But Lakshmana was quick enough to grasp the gravity of the situation. He sprang on the sinister Surpanakha and snipped off her nose and ears, instead of killing her in

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defence of Sita. As the wounded woman was screaming in agony and hastening back to her quarters the shrill reverberation in the forest was fading away.

6

Surpanakha related her heart-rending tale to Khara. Two brothers together with a woman had transgressed into the forest. It was because of that woman that the domiciled sister of Khara was molested and mutilated. In revenge she would have them slain and would drink their blood. Khara got infuriated over the mishap. He ordered fourteen of his trained followers go and slay the impudent intruders. Escorted by Surpanakha they hastened to the scene of accident and assailed the offenders. Rama remonstrated with them about the woman’s misbehaviour. He advised the demons to return in peace. But they proved themselves heedless.

When action became necessary he exterminated them leaving the culprit woman to herself. She ew again to Khara and related the fate of the able ghters. Khara became enraged. He called his brother Dushana and the captain Trisira to take arms. e huge army marched under their leadership.

Rama apprehended danger. He asked Lakshmana to take Sita into a cave near by and protect her. Bow in hand he stood valiant. Wave aer wave of the demon forces charged against Rama from all directions. But like moths perishing in a blazing ame the on-rushing hosts were being slain by the shas ceaselessly darting from Rama’s bow. Along with the multitude Dushana falls slain. Trisira also meets with the same fate.

Lastly a duel ensues between Khara and Rama. is last demon also is done to death. A miracle is noticed in Rama’s action. Atomic energy which is inert scorches the earth and exterminates all life. Whereas psychic weapon symbolized as Rama’s arrow weeds out the unwanted evil elements only which are found harmful to society.

7 Akampana was the solitary soldier who escaped annihilation at the hands of Rama. He speeded on to Lanka, sought audience of the king Ravana and hesitatingly accosted: “e Janasthan at Dandaka is

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completely destroyed’,’ He hesitated because it is dangerous to oneself to carry bad news to tyrants!

Ravana ared up and was at the point of striking him dead.

Akampana trembled and begged that he would relate the tragedy if protection to him was assured.

“Who are the gods that dared to destroy my domain? I shall go and do away with them just now,” shouted the demon king.

“Lord, gods dread you. e aggressor is Rama, the son of Dasaratha.

With his angel-like wife Sita and warrior brother Lakshmana he is encamped at Panchavati. is Rama has single-handed killed the fourteen thousand soldiers of Janasthana. He has also slain Khara, Dushana and Trisira. e contonment is gone root-and-branch.”

“I shall trample these worms of men to death and return” roared Ravana and rose enraged.

Akampana paci ed him and explained in detail the strength and courage of Rama. ere was only one way of vanquishing him. He was inordinately fond of his wife, the last word on beauty. If she was somehow stolen away, the man would die of dotage. Giving battle would prove futile. e tyrant Ravana was a slave to lust. When that weak point in him was kindled he started admiring Akampana’s wisdom. e loss of Khara and his hosts was nothing compared to the prospects of gaining one more beautiful wife.

Ravana ew northward in his ying chariot to the dwelling of Mareecha who received him with due honour. Now this was the demon who was in the habit of de ling the Yajna of Viswamitra and who was thrown into the midsea by the arrow of the then lad Rama. Since then he had become reformed. He thanked Ravana, his king, for condescending to come to him. He submitted he was at the disposal of the king.

Ravana viewed Mareecha as his con dent friend. So he related the carnage perpetrated by Rama to his Janasthana at Dandaka. In revenge

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for this atrocity he had plotted to steal away Sita. Mareecha was requested to play his part by assuming the form of a beautiful deer and enticing Rama and Lakshmana away from their abode.

Mareecha was fully aware of Rama’s prowess. So he dissuaded Ravana from his suicidal enterprise. Some foe in the guise of a friend had ill-advised him to resort to this seemingly easy course. It was like putting the ngers into the mouth of a sleeping cobra to pull out its fang.

Ravana had many beautiful wives and a vast empire to enjoy. He was advised to be contented with them. e advice was well received and he returned to Lanka and resumed his regime.

8

Within a few days the dis

gured Surpanakha presented herself at the court of Ravana and poured out her pitiful plight. e cray woman twisted facts to suit her evil design. Eloquently she described the etherial charm and loveliness of Sita. In her opinion that heavenly woman was worthy of sharing Ravana’s bed and of none else. When Surpanakha tried to carry her off as a prize to her affectionate brother, the monarch of Lanka, Lakshmana sprang like an arrow and chopped off her nose and ears. Brother Khara and his valiant army poured in to punish the offender. But Rama, the husband of Sita did, all alone, the whole lot to death. It was Ravana’s duty to avenge the destruction of his contonment at Dandaka, to regain the honour of the race and to humiliate Rama. All these could be achieved at a stroke if Ravana somehow carried away Sita, the source of joy to Rama.

Ravana abruptly dissolved his council of ministers. He sat by himself and cogitated instead of consulting the ministers on these public issues. e fact was the lust in him was artfully roused to its height. He resumed the same plot now irrevocably. Somehow Sita should be stolen and Rama be fooled.

Burning with passion, Ravana ew again in his ying chariot to Mareecha, who, though surprised at his king’s quick revisit, received him with loyal reverence. Ravana reintroduced his sinister plot with additional points in support of it. His skilful statement was : “ I am in a

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dilemma now. My sister Surpanakha has been mutilated, dis gured and disgraced by Rama. He has killed my brothers Khara, Dushana and Trisira. He has destroyed my army at Dandaka. is Rama is a worthless prince banished by his father for some crime. He is roaming in the forest with his wife, Sita. is vagabond is dressed like an ascetic, but he indulges in sense-pleasures. He embodies Adharma. I am no king of Lanka if I do not avenge the wrongs he has done to my sister and to our race. It is my duty to humiliate and punish this Rama. I have decided to carry away his wife. Your help is needed in this plan. I beseech you for help. is is how it should be done. Casting spell on all eyes you should assume the form of a golden deer with silver spots. In that form you frolic and frisk about the abode of Sita. She is bound to ask her husband to catch the deer for her. You manage to draw the brothers far away.

While they are pursuing the deer I shall carry off Sita le alone. e loss of the wife will make Rama languish. I shall then kill him and avenge the harm done to us.”

Mareecha was perplexed. He saw into the hollowness of this dangerous scheme. Still he picked up courage and put it to Ravana: “O king, I am sorry for the mishaps you have met with. But I should neither atter nor misguide you. I present the bare truth to you. Rama is the embodiment of valour and righteousness. Of his own accord he has come into the forest in order to save his father from the guilt of falsehood.

By courting his enmity you are paving the way for your own destruction and that of your people. It seems as Sita is born to bring about your ruin.

How dare you cast longing eyes on Sita? Will she ever yield to you? You will be burnt to ashes if you violate her chastity. If you are opposed to Rama, ght with him openly. Do not pursue a fraudulent path and invite me to be a party to it, death-trap as it were.”

Now Ravana spoke in authority: “1 have not come here this time seeking your advice. e unalterable decision is already made It is below my dignity to enter in duel with that idiot deceived, dethroned and driven out by a woman. I am to disgrace him by stealing away his wife Now as your king I order you to transform yourself into a pretty deer and delude Rama. I will kill you if you fail to play your role well.”

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Mareecha re ected within himself: “I am doomed to be killed by Ravana or Rama. Better that I perish, pierced by Ramas’s soul-redeeming arrow.”

Mareecha agreed to act as directed. His consent pleased Ravana immensely. ‘Now both of them made their way in the ying chariot to the outskirts of Rama’s hermitage, a charming spot on earth.

9

Herds of deer used to graze round about Rama’s Asrama. One morning an exquisitely beautiful deer made its appearance in that locality. e wont animals smelled it and kept at a safe distance. e new creature was displaying itself in numerous ways. Sita who was in the garden plucking owers, took notice of the strangely attractive animal.

She called out to Rama to come and see it. Both of them were beside themselves with joy seeing a new deer, so charmingly beautiful. Its nibbling the grass and tender leaves, its gambols and frisks, its graceful gaze and tender innocence, its multicolour and choice lustrous spots— all these put together captivated the hermit couple. e thought of possessing that animal crept into their heart. Sita in particular was bent on owning it. e composed Lakshmana could see into this phenomenon in its true perspective. “Brother, it is Mareecha playing this trick,” bawled out he from a distance. But the husband and wife in their excitement paid no heed to his note of warning.

“Chase and catch it alive if possible,” cried Sita to her husband.

“Lakshmana, look aer Sita. I shall see what I can do with this eluding deer” shouted Rama and ran aer it. us parted he with Sita and chased the phantom, not knowing that he was not to see her again for many a painful month. e strange and bedecked deer moved on in its fantastic way. Now it lingered, now it darted hither and thither. Now it was near at hand, now again far away. It dodged and drew Rama far, far away from his forest home. Fed up with following the deluding deer Rama aimed his unfailing arrow at the animal. It vanished; in its stead Mareecha fell dead

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aer crying aloud, “Ah Sita! Ah Lakshmana!” at voice was the simulation of Rama’s very voice indicating thereby that Rama was in agony and he cried aloud for help. at alarmed cry for help reached the anxious ears of Sita. She at once alerted Lakshmana and persuaded him to run to help his brother.

But Lakshmana stood rm obeying the command of his brother.

Sita : You, son of Sumitra, you have come to the forest posing as the friend of my husband. But when he is in danger you seem to welcome it.

Do you want your brother to die, and have you any design on me?

Lakshmana closed his ears with his hands and pleaded: “O mother, please be calm. None in the world is strong enough to attack Rama. He will return safe. e voice we heard is not that of my brother. It is the trick of some Rakshasa. My brother has posted me here to look aer you. I am to obey him.”

Sita further seethed in sorrow and anger: “Rama is perishing there.

You say you stay here in obedience to him. Actually you wait for his end in order to own me. at will never take place. Hasten to help Rama, or I shall hasten to die before him by jumping into the Godavari.”

Lakshmana: “Mother, I swear I am innocent. I shall disobey my brother and obey you. I fear some calamity is going to happen to us. at is why this evil thought has entered into your mind. I leave you alone and go. May you be safe. May the gods of the forest protect you. I long to see you again with Rama.” With a troubled heart, heavy with sorrow and anger he wended his way in the direction in which Rama went chasing the phantom.

10

No sooner Lakshmana le the Asrama than an ascetic made his appearance there chanting Vedas. He was draped in saffron. A staff and a wooden bowl in his possession indicated he was a holy mendicant. Sita received him with the reverence due to his rank and offered him fruits and roots.

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e visitor de ned the physical beauty of Sita transgressing the bounds of a holy man; but the woman did not, in her innocence, suspect him. He asked why she was all alone in that demon-infested dangerous region. e guileless Sita felt nothing should be hidden from a holy man and recounted all particulars about herself, her husband and his brother.

She further added that if the holy man tarried, her husband would return and pay him greater homage. e seeming holy man, loath to be long in that garb, now came out in his true colours. He introduced himself as the king of Lanka, the land of plenty and luxury. He advised Sita to abandon the fugitive Rama, the hardship of forest life and to accept the hand of the all powerful monarch of Lanka together with all the enjoyments and luxuries of life. Ravana’s calculation was that like any other ordinary woman Sita could be tempted with pleasure, power, pomp and untold wealth. And the best way to disgrace Rama was to induce Sita elope with him. e erstwhile meek Sita now ared up like a lioness. “ I am ever Rama’s. By directing your thought on me you have paved the way for self-destruction. Wretch that you are, ee from here before Rama comes and takes away your life.”

Ravana thought that where temptation failed, threat might succeed. He spoke sternly and signi cantly: “e celestials tremble before Ravana, the ten-headed. e wind dares not blow on me. e sun subdues his scorching rays in my presence; rivers suspend their ow; the forest foliage waves not when I come. Rama is a puny creature.

Reject him as a scoff and join me lest you suffer untold misery.” e frail woman would not be frightened by all these extraordinary powers. She stood adamant. Ravana assumed his gigantic form, lied Sita, placed her in his ying chariot and took off. She raised alarm, cried and called out to Rama and to Lakshmana in quick succession for help and protection; but they were too far away to hear her. Timely help from them was out of the question. She appealed to the trees and to the beings in the forest to bear witness to the fate that had befallen her. ‘She implored them to tell Rama how she had been stolen away by Ravana.

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Jatayu, an aged vulture king was living a life of retirement in that locality. He was once the friend of the late king Dasaratha. Some time back he had introduced himself as such to Rama and offered to be of any little service to him. is Jatayu, half awake, vaguely heard the wailing of Sita and alerted himself. Finding that Ravana the valiant was stealing her away in his wont, he pounced and arrested the ight. A terrible tussle ensued in which Jatayu was ultimately maimed fatally. e helpless Sita in tears prayed to him to see that the tragedy was communicated to Rama. As she was being conveyed southward she saw ve monkeys seated on a rock intently gazing at the sight up in the air.

She dropped her yellow scarf and a few jewels hoping that they might be taken to Rama. e Devas in heaven looked at this event on earth and exclaimed, “Now Ravana’s days are numbered.” He carried Sita as a symbol of his own death and reached his palace in Lanka.

Ravana took Sita round his magni cent palace and his exquisite pleasure gardens. He displayed his incalculable treasures of gold, silver, gems and ornaments. He who never bent his head before women now touched the feet of Sita with his ten heads and implored that he and his vast empire might be accepted by her. Sita was blind to the opulent wealth and deal to the tempting attery. Ravana gave her time to reconcile and ordered a group at demonesses to keep her captive in the Asoka grove. ey were to adopt all possible means fair and foul to win her over to Ravana. Just in a few hours this was the plight in which circumstances had placed Sita.

11

Now we shall revert to Rama’s bewilderment. It was only when Mareecha fell dead that he realized he was duped. Lakshmana was right in the warning he gave. e worst part of the trick was that the dying demon called out for Sita’s and Lakshmana’s help imitating the voice of Rama. He was therefore lled with concern about the developments in the Asrama. He hastened homeward cogitating upon several possibilities that might have happened. Presently Lakshmana made his sorrowful appearance. Rama was shocked to see him alone. “Why have you le Sita unprotected and come here?” he asked anxiously.

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e younger one answered in tears, “What else could I do, brother?

Hearing the semblance of your voice for help, she urged me to hasten. I remonstrated no harm would take place to you. She charged I had a sinful design both on you and her. I swore I was innocent. She threatened she would die if I did not run to your rescue. So I am here.”

“Will we see Sita again?” sighed Rama. e brothers hurried homeward. ey saw the Asrama empty. ey called out to Sita; they ran hither and thither, hoping against hope to see her. Alas! she was lost.

Rama sank in despair. e Rakshasas had eaten her up. Rama became stupe ed.

Lakshmana infused life into him. He said: “Despondency never pays. A resolute man conquers fate. He makes the impossible, possible.

Let us make a diligent search in the forest. We are likely to get some clue.” e two brothers went round everywhere calling out Sita’s name; but there was no trace of her, they intently looked at a herd of deer as if appealing to it to give some inkling of Sita’s whereabouts. All the innocent animals looked up to the sky and moved southward. e brothers also went in that direction. Very soon they came across Jatayu the heroic vulture king with blood stain all over. e rst thought that ashed in Rama’s mind was that the creature was a demon involved in Sita’s death. But the sinking bird gathered up his failing energy, made Rama understand who he was and gave an account of his enraged encounter with Ravana. “ e loud wailing of Sita woke me up from sleep. I found the wicked Ravana carrying her away captive. I charged him with cowardice and shamefulness for a warrior king to steal a woman during the absence of her husband. But the demon proved callous to right conduct. I pounced on him and fought beak and talons against sharp weapons. Age against me my wings and claws were cut off. e captive Sita pleaded with me to convey the mishap to you. I kept alive to ful l that mission. Search and nd her out. You will kill Ravana and regain Sita.” With these words Jatayu breathed his last.

From the day of his contact with Rama at Dandaka forest this royal bird had assumed a fatherly attitude towards him. He gave up his life in the cause of the captive Sita. e loss was keenly felt by the brothers. ey cremated Jatayu’s remains and performed obsequies exactly in the

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manner in which they would have done to Dasaratha if they had been present at Ayodhya when he died. Now with a ray of hope that Sita might be alive they penetrated the dense forest and moved southward.

12

Fortitude uctuated in the two brothers now and then. When Rama grew despondent Lakshmana would infuse courage and perseverance in him; when Lakshmana became dejected the other would cheer him up. us they helped each other.

As the brothers were feeling their way through the forest infested with wild animals, they came across a strange monster. It had no neck and head. e broad mouth with sharp and protruding teeth was located in the stomach. e wagging teeth was displayed now and then. It owned only one eye on the chest. Fearful was the piercing look of the eye. It had no legs to move. But the two hands could be stretched to any length to prey upon birds and beasts. is hideous creature caught hold of the brothers on either hand and was at the point of gulping them; but they were quick enough to cut and sever the hands of that dreadful creature. e monster too was immediately released of a curse by Indra because of a bad conduct. Regaining the former wisdom the creature asked if the assailants were Rama and Lakshmana. Getting a positive reply the creature said, “Set my body on re and I shall do a good turn to you.” e wish was carried out. From the blaze of the crackling re there emerged a radiant gure known as Kabandha. He pronounced: “ Rama, you will regain Sita. Proceed to the banks of the beautiful Pampa.

Adjoining it is the rock Rishyamuka. On it lives Sugreeva. Make friendship with him. He will render the needful help to you.” is instruction nished, Kabandha ascended into heaven.

Rama and Lakshmana now moved in the direction of the Pampa and reached it. It seemed a dream land because of its luxuriance. e sage Matanga’s Asrama was in that region. e brothers went in there only to nd it empty but for a solitary gure in the person of Sabari. e Rishi and the retinue had attained perfection through spiritual discipline.

Remaining further body-bound was no more necessary for them than it was to the ripe cucumber to be creeper-bound. But the Kulapaty of the

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Asrama directed Sabari, the Yogini to wait on earth for the arrival of Rama, pay homage to him with fruits and then to cast off the mortal coil in Beatitude. is honour and privilege was given her because of her spiritual excellence though she was born of low parentage. Sabari who was given to prayer and meditation intuited it was Rama who had arrived with his brother. She worshipped the divine brothers to her heart’s content and received their blessings before she attained Mukti. e next and the most imperative work of the brothers was to nd out Sugreeva in that locality. On that concern they le the Matanga Asrama and moved about the Pampa, the haven of peace, the harmless home of birds and beasts, the soul-elevating ower garden on earth. It was no wonder that Matanga Maharishi chose this locality as the site for his Asrama. Communing with the Divine was as much possible here with the senses open as it was possible with the senses shut out. q

4. KISHKINDHA KANDAM 1

While involuntarily admiring the phenomenal grandeur of the panorama of the Pampa, another counter-feeling crossed the mind of Rama and Lakshmana. e pang of their separation from Bharata due to family commitments and that from Sita due to extraneous forces prevented them from being fully absorbed in the divinity of the apparently mundane locality. Lakshmana was still hopeful of tracing out the whereabouts of Sita. His gait was therefore imbued with grit and grace.

Escorting his brother he marched towards the mound Rishyamuka. e determined approach of the two warriors to Rishyamuka created panic in the monkeys that had taken refuge there. Many a time they had been harassed in novel ways. And this seemed yet another device to tease and torture them. erefore leaving Anjaneya behind to encounter the assailants, the other four monkeys took to their heels into the Matanga Asrama precincts. e spiritual atmosphere of that Asrama was such that safety was assured to all beings that went into it. But Anjaneya was not in need of any such protection.

He was the one entity who faced all eventualities

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with evenness of mind and who invariably became victorious in all of his undertakings. So he stayed to face the situation.

As Rama and Lakshmana came along, Anjaneya gazed at them intently and interrogated : “You beings of con icting demeanour, who and what are you about ?”

Lakshmana: What is the con ict that you nd in us?

Anjaneya: You look like devas, but your feet tread on earth. You are arrayed like ascetics, but you own deadly weapons. You look like sages but sorrow is written large on your faces. You look like perfected beings who neither seek nor avoid; but you seem to be searching for something which you have lost. is is the con ict that I see in you.

Rama: Lakshmana, he is an educated man. Picking up friendship with him will be bene cial to us. Introduce us to him.

Lakshmana related in brief particulars about themselves up to the loss of Sita. He added that one Kapandha released by these brothers from a curse, became Danu, a celestial, and instructed them to seek the aid of Sugreeva for the recovery of Sita.

Anjaneya, also known as Hanuman and as Maruti, was delighted over this new contact and friendship. He introduced himself as a minister of the fugitive monkey king Sugreeva and offered to carry the brothers to the hiding place of his king. Due to this easy conveyance they could meet Sugreeva quickly and pick up acquaintance with him.

Anjaneya told Sugreeva of the plight of the newly come brothers. In his turn Sugreeva related to Rama how his brother Vali misunderstood him, how he took possession of his wife and drove him away.

Both of them were more or less in the same sorry situation. Rama could solve Sugreeva’s problem and Sugreeva could solve Rama’s problem. ey lit re, walked round it hand in hand and took pledge for mutual help and friendship. Exactly at that time, the imprisoned Sita’s le eye throbbed. It was a good omen for woman. e le eyes of Vali and Ravana throbbed also at the same time; it was a bad omen for man.

2

Rama was found by Sugreeva to be disconsolate over the loss of Sita. So he persuaded the grieved prince to pick up courage; he offered

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to nd out Sita wherever she was kept concealed. He also recounted his seeing a young woman being carried in the air by a Rakshasa, his hearing her cry out to Rama and Lakshmana and his picking up and preserving a bundle of ornaments dropped down by her in his midst. Asked by Rama he brought out from a cave a yellow scarf and the jewels. Rama recognized them as the belongings of Sita and gave vent to a fresh feeling of sorrow. en he asked his brother to scrutinize the articles. But Lakshmana could only recognize the anklet and not the bangles and necklace. is was due to his seeing the feet only of Sita during his daily prostration before her. Such was his veneration for the sister-in-law, Moreover an austere man never glances his eye at a woman.

Mutual help is the mark of friendship. Sugreeva stood in heed of redemption from banishment and persecution. Further his wife had to be restored to him. His plight was identical with that of Rama in being empireless and bere of wife. Mutual sympathy was therefore spontaneous. Each was in a position to help the other.

Rama agreed to redress the wrongs that Vali had done to Sugreeva his younger brother. But before he launched out into action he wanted to know the cause of the trouble between the two. An undertaking must be backed by truth and righteousness.

Sugreeva presented the case: One demon known as Mayavi once attacked Kishkinda. Both Vali and Sugreeva rushed out to vanquish the offender. Mayavi ran away chased by the brothers. Finding a large cave the enemy entered into it for safety. Vali instructed the brother to keep watch at the mouth of the cave while he pursued the demon in the den.

Sugreeva kept vigilant watch for full one year. A rumble resembling the voice of Vali was heard from within the cave. Subsequently blood was owing out. Sugreeva thought that the Asura had slain Vali. So he rolled a big rock and covered the cave to prevent the enemy from coming out.

Pressed by the ministers Sugreeva assumed the throne of Vali. What happened within the cave was that Vali managed to kill Mayavi. When the victor wanted to come out he found the mouth blocked. With great difficulty he pushed aside the boulder and emerged boiling with anger.

To add to his bitterness he found Sugreeva occupying his throne.

Explanations were all rejected. Sugreeva’s wife was forcibly taken possession of and he was banished from the kingdom. It was possible for Rama alone to set right this tragedy.

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Rama assured Sugreeva that he would put an end to Vali’s tyranny and that he would regain for him his wife and kingdom. But the latter had his own doubts about the strength of the former compared with that of Vali. is monkey despot would every day jump to the four oceans for his morning ablutions. He could toss and play with a huge rock as if it were a tiny ball. He would uproot the huge trees in the forest with the ease of removing seedlings. Dundubhi was an Asura in buffalo form. He had the strength of a thousand elephants. No power on earth could contest with him. at demon fell foul of Vali, and challenged him for a ght. It was accepted. At the rst round the buffalo demon was caught hold of by the tail, whirled round like a sling and dashed to the earth.

Nose bleeding, he rose to pierce Vali to death with his horns. But the horns were caught hold of, the head thrust violently to the ground and the body crushed like a pumpkin. Dundubhi was done to death. e huge corpse was lied and ung far off. Drops of the dripping blood fell on Matanga Maharishi and polluted him while the dead body was whizzing through air. e polluted Maharishi spelt a curse: “He who is responsible for this pollution shall not enter this Asrama; if he does, his head will crack.” It was because of this curse Vali kept aloof from the precincts of the Matanga Asrama. It therefore served as the asylum to Sugreeva. Vali could with no strain uproot a saal tree and strip it of all leaves by a mere jerk.

Rama and Lakshmana took this detailed account as a warning to them that Vali was a monkey of no mean valour. Sugreeva silently and politely expected some kind demonstration of Rama’s prowess. Dundubhi’s moundlike skeleton was lying there. With a smart llip of the toe Rama made it y far off in the air before falling to the ground. Sugreeva appreciated it; but compared with Vali’s throw of the three times heavy carcass, this act paled into insigni cance. Piercing a saal tree with an arrow would be a better performance, thought Sugreeva. Rama did accordingly. e sha whizzed through not one, but seven saal trees, touched the earth and returned to the arrow-case fastened to Rama’s shoulder! Sugreeva was amazed. No power on earth or in heaven could vanquish Rama. Friendship with him solved all life problem.

3

Then the plan of encountering Vali was decided on. All the three, Rama, Lakshmana and Sugreeva were to go to Kishkindha. e deprived

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and banished brother was to draw the aggressor into a combat. When it was in full swing Rama was to stay in ambush and discharge the death arrow on Vali.

Accordingly Sugreeva made the war cry. Vali heard it and hastened in fury from his fortress. e duel began between the two brothers and dragged on. Sugreeva glanced this side and that for Rama’s promised help. But no help came. His strength was declining. He managed to snatch himself away from the grip of Vali and to ee for life to Rishyamuka. In a while Rama and Lakshmana also made their appearance there. e failure of the plan was discussed. Sugreeva complained he was le in the lurch if not betrayed. Rama pleaded he was in a x. Vali and Sugreeva were so much alike in appearance that it was difficult for him to distinguish the one from the other. It would have been a tragedy and a heinous sin if he had hit the one instead of the other. He suggested a second challenge assuring death to the enemy.

Lakshmana had put a ower garland on the neck of Sugreeva to mark him out from his brother.

On the morrow, in right time, Sugreeva hastened to Kishkindha, kept his allies hidden in a strategic spot and raised the war cry with a voice louder than that on the previous day.

It touched Vali to the quick. He resolved this time not to have any brotherly consideration. He had put on the gold chain amulet gied to him by Indra. With a terri c face he sprang to the door way.

Now Tara the sagacious wife of Vali instinctively intervened. She implored : “ Lord, please pay heed to my prayer. e man who narrowly escaped death at your hand yesterday de es you today with an increased vigour. It indicates he has enlisted the help and protection of an invincible ally of tried valour. Our son Angada told me last night of the presence in this locality of Rama and Lakshmana, the princes of Ayodhya, young men of exemplary prowess. It seems Sugreeva has sought their help. Aer all, he is your brother. I beseech you; please call him in and become reconciled with him.”

4

Vali’s face was aglow with anger. He thundered: “Am I to cringe in

response to a de ant challenge? Will a warrior compromise with a foe who calls him to battle? Rama knows Dharma. He will not interfere in

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this domestic quarrel. Sugreeva is a nuisance to me. I shall teach this impudent fellow a lesson for life and return.”

Vali emerged from the fort like an angry tiger. e war ensued. e brothers fought valiantly. When Sugreeva was at the point of waning, a deadly arrow pierced the chest of Vali. He fell like a clean cut forest tree.

Vali: Before I close my eyes I would like to have a glance at the hero who aimed this fatal arrow.

Rama and Lakshmana presented themselves graciously.

Vali: I have in no way wronged you. Why did you strike me when I was ghting with another?

Rama: You have wronged your brother who requires to be protected by you.

Vali: Rama is ever just and kind to people, is the hearsay. But I see you in your true role. You are treacherous.

Rama: e wicked cannot escape from my arrow.

Vali: I never trespassed into your country. I have not defamed you.

Sill, you have fatally hurt me.

Rama: I do not con ne myself to one country. Wherever I see wickedness I redress it. You are given to evil ways and lust.

Vali: Aer all we are monkeys. We have no codes of conduct.

Rama: Animals are hunted by man without forewarning. But you do not come under that category. You are highly educated.

Vali: Your greed for this kingdom has driven you into the base act of pretension to back up a wrong man.

Rama does not speak in self-defence. His brother explains the position.

Lakshmana: It is not so. My brother has voluntarily renounced his vast empire and taken to asceticism in order to redeem our father from the guilt of fake to promise.

Vali: You are arrayed as an ascetic. But you hurt others as a despot.

Why do you practise deception in this fashion? both.

Rama: Punishing the wicked is as sacred as asceticism. I perform

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Vali: You have allied with Sugreeva to regain the lost Sita?

Rama: So it is. We are pledged in friendship.

Vali: With the loss of wife you have lost discretion also. A king ought to resort to another king for help. But you have instead gone to a forlorn fugitive.

Rama: I should not seek help from an unrighteous man, however great and readily available that help may be.

Vali: Do you know who has abducted your wife ?

Rama: e late vulture king Jatayu gave me to understand that Ravana, the king of Lanka had taken her away ying in the air.

Vali: You have blundered. at Ravana is my puppet. A word from me and he will come on his knees and submit Sita. Seated where you are, you may have got back your wife through my intervention.

Rama: I ask one thing of you. One man secretly steals and another, openly plunders. Who of the two commits the greater offence?

Vali: e plunderer, of course.

Rama: Both you and Ravana are experts in abducting women. He steals and you plunder. Death is to be in icted for the second rate offence of stealing another man’s wife. What else, but death is to be awarded for the greater offence of plundering another man’s wife? In the public welfare I am resolved to exterminate both of you. en how ask for your help?

Vali: But you gave me no forewarning.

Rama: Providentially forewarning comes to all beings; but the wicked and the conceited pay no heed to it.

Vali closes his eyes, re ects for a while and says to himself: “Yes, my beloved Tara warned me. I ignored her advice.”

Now Vali opens his eyes and charges Rama: “But why have you, like a coward, remained hidden and shot at me when I was engaged in duel with another man?”

Rama: It is not cowardice; it is strategy. God Indra gave you, through the gold chain you wear, the boon of appropriating to yourself,

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half of the prowess of the foe that faced you in combat. e advantage of this boon over probable enemy engendered pride and heedlessness in you. You have abused this gi and you are a menace to society. My function is to annul this dangerous power in you. And I have executed it as I ought to.

Vali swoons. Aer a while he regains consciousness and soliloquizes: “Oh, my end is nearing. e veil of vanity has vanished from my heart. I realize the wrongs I have done. Still there is time to make amendments. Brother Sugreeva, come near. Please forgive me; the crime I have committed against you is great.”

Sugreeva: Beloved brother, as a mark of love I ought to have put up with your offences. Instead, I have earned the infamy of the murderer of brother. I beseech your pardon. With your blessings I shall quit Kishkindha. You crown Angada and gain emancipation.

Vali: Let us now at least be united in love. You accept the kingdom.

Make Angada the crown prince. Take Tara’s counsel in matters important. She has always guided me on the right path.

Due to the sinking of energy Vali was silent for a while closing the eyes. en gazing at Rama he addressed: “O Rama, now I realize the glory of your arrow. It has broken the fetters of my evil Karma.”

Sugreeva: Brother, I shall fast unto death for my wickedness.

Vali: Not so, brother. You have to play a great part in the cause of Rama. Dedicate yourself; our kingdom, our populace and our everything for the purpose of redeeming Sita. e gold chain on my neck becomes ineffective in a corpse. Before I breathe my last you take and put it on your neck. I used it for sel sh ends. You use it to serve Rama well.

“Rama, by your grace I am freed, Ram.” Vali enters into the Blissful Beyond.

5

The bereaved Tara made her desolate appearance on the scene of

tragedy. e weeping and sobbing son Angada was with her. She embraced the remains of her erst husband and king. Heart-rending was her lamentation. It was also thought-provoking be tting a cultured

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woman. “O my lord, O my hero, many a hero you have been laying low.

Now your turn has come to lie low. But why have you le me behind ?”

Sugreeva watched this woeful scene. He was in the grip of a fresh feeling of remorse. His enmity to the brother was super cial. It had all melted and evaporated away. He bitterly cursed himself for being the cause of this calamity. In a faltering tone he confessed to Rama that his own death alone on the spot would compensate for the crime that he had thoughtlessly committed. He pleaded that his generals would sincerely serve Rama’s cause in nding out Sita. A similar death kindly meted out to the revenge-stained younger brother would cure him of his heinous sin. But if Rama was not prepared to kill the one to whom protection was assured; the second course open to him was to perish in a blazing re. He resolved to resort to it. Rama, however, counselled him to the contrary and brought enlightenment to him in regard to sin and virtue.

Rama was a calm spectator to Tara’s bitter bereavement. She rolled on the ground and wailed: “Leaving beloved Angada behind as an orphan and me as a destitute widow you have gone on a journey of nonreturn.” Now with no sign of anger on her face she pleaded with Rama: “You, the protector of Dharma, you know much more than anybody else does, how painful it is for the husband and wife to be separated. at pain you have unwittingly brought on me. Please atone for it by despatching me with your kind arrow to the region where you have sent my husband.” Rama paci ed her saying, “Vali’s earthly exploits are over. Now he has gone unto higher regions. Your mourning for him is a hindrance to him. On the other hand, your discharging the earthly duty assigned to you by him is a homage to him.” Now the discerning Tara got somewhat composed. e obsequies of Vali were then performed with due rites.

It was suggested that Rama should crown Sugreeva the king of Kishkindha. But according to his vow of exile Rama refused to enter any city, town or village. Permitted and directed by him the coronation of Sugreeva and Ruma his queen took place with all pomp at Kishkindha.

Angada also was installed the crown prince. e rainy season was just then commencing. Rama and Lakshmana were to pass four months in a cave.

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e new king Sugreeva’s regime was to be jubilant within the fort of Kishkindha. Aer the inclement weather was over, parties of monkeys were to be despatched in all directions in search of Sita. With this understanding they dispersed. e wind blew howling furiously. e black clouds rolled one behind another like hills chasing one another. e rain lashed ceaselessly. e trees waved their branches hailing the wet weather. ere was watery sight all round. Streams were in evidence everywhere. Rama’s thought ew now and then to the plight of Sita. Lakshmana’s task was to keep his brother’s emotion in check. Four dreary months passed in the cave in this manner. But at Kishkindha it was all merriment. Time hung heavy in the cave; it ew like a trice in the capital. is is how the world goes on. Happiness and sorrow are intermingled in it. e worldlings hug happiness and shun sorrow.

6

At long last the rains were over. e sky was clear. e air was cool

and fresh. Birds sang and chirped indicating new life. Now Anjaneya, also known as Hanuman or Maruthi, was the one individual in Kishkindha supremely above the worldly weal and woe. He was highly intelligent and virtuous. He approached his king Sugreeva and reminded him of his duty to Rama.

“It is Rama who has regained your ancestral kingdom for you.

While you are soaked in the enjoyment of it you have forgotten your promise to Rama. Staking your personal pleasure you should carry out your commitment to your redeemer. at is the only way to safe-guard your royal prestige.” “e best course is to ful l the promise before the due date. e delayed ful lment of it is as bad as betrayal. Waiting for a reminder from the friend is equally bad.” e tipsy Sugreeva thanked Anjaneya for his timely intervention and reminder. He summoned Neela and ordered him to call to duty the entire Vanara forces. ose who failed to come would be severely punished. Aer instructing Neela to this effect Sugreeva went again into the ladies’ apartments.

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In the cave Rama was restless over the indifference of Sugreeva. He cogitated: “e world beams with life. Sita is suffering somewhere. I sit helpless here. e ungrateful monkey king is making merry with wine and woman.”

He directed his brother: “Lakshmana, hasten to Kishkindha and warn the wretch that if he proved himself false to promise he would be dealt with as Vali was.”

Again Rama called back Lakshmana and cautioned him: “Brother, be prudent. Do not hurt the man. Aer all he is the only friend we have to depend on.”

In spite of this appeasement, bow in hand, Lakshmana went like a blazing re to the gate of Kishkindha. e sentinels got scared and ew away in different directions raising alarm. Providentially the situation got somewhat paci ed due to Angada chancing to meet and greet the enraged assailant. Because of the pitiable position of this prince Lakshmana’s fury was mitigated. “Dear lad, go and tell king that I have come here seeking audience with him on behalf of my grief-stricken brother,” was the message he sent in through the prince.

Angada gained access to his uncle and explained the position; but the man was so much under the in uence of liquor that he could neither see nor hear. With great difficulty the ministers woke him up to reality.

Sugreeva muttered in broken words: “I have done no wrong to Rama. Somebody has poisoned his mind against me.”

Hanuman clari ed the position: “We have already delayed our action to the point of indifference to pledge. Rama is sorely grieved over the loss of Sita. erefore this is not the time for us to make merry. Any further delay will amount to betrayal of pledge. Rama’s wrath will undo all that we have gained so far.”

Now Sugreeva resolved to amend the fault committed because of indulgence.

Meanwhile Lakshmana was marching towards the palace. He marvelled at the beauty of the streets, the magnitude of the buildings, the elegance of the parks, the abundance of the costly commodity in the

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market, the re nement in dress, the comeliness in people and at the orderliness prevailing everywhere.

Evidently the inhabitants of Kishkindha were called monkeys not for biological reasons but for poetical imagination. ere would be poetry in us also if we kept up that imagination and humour.

Lakshmana twanged the bow string causing fright all over Kishkindha. e alarmed Sugreeva instinctively understood what that sound meant. ough intoxicated he reacted to it very sensibly by persuading Tara to go and pacify the infuriated brother of Rama. In the meanwhile the tipsy king could compose himself and become presentable.

Tara had now become the second queen of Sugreeva. At the demise of one brother it is customary in some society for his widow to become the wife of a surviving brother. at was what this woman had done.

And there was among them nothing derogatory in it.

Tara was not herself free from intoxication. She had used liquor moderately. She approached Lakshmana judiciously and presented the position very prudently. “Sugreeva is over-enjoying the pleasures of the world that you have procured for him. Even the sage Viswamitra transgressed the bound when he fell victim to temptation. en what to speak of the ordinary people like us. So please forgive Sugreeva. Still in the midst of indulgence he has not forgotten his duty to Rama. He has in time issued orders for the mobilization of the Vanara armies. In a day or two all the divisions will be here. Now please come in and see Sugreeva.”

Sugreeva stood up and received Lakshmana very politely. He stated: “I owe my everything to Rama. e question of ingratitude or indifference does not arise. I am a bit late; for that I beg to be pardoned.”

Lakshmana was quite satis ed with the explanation. He escorted Sugreeva to Rama. In the meanwhile the monkey and bear forces were arriving in large numbers from all quarters. e king of Kishkindha submitted that his entire man power was at the disposal of Rama. But he entrusted the entire plan of action with Sugreeva. He had full con dence in the capacity, sagacity and manoeuvre of the newly made ally.

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7

Sugreeva’s responsibility became great. He consulted his ministers and generals. e best of the enormous army were marshalled into four divisions, suitable heads were appointed to be in charge of them and they were despatched in four different directions. ey were to make diligent search for Sita and bring report within a month. e successful party would be abundantly rewarded. e division that went southward was commanded by Angada assisted by the able Anjaneya.

Rama knew of the prowess of Hanuman. So he called him and gave a ring bearing his name. Sita would recognize that ring and feel assured of the genuineness of the messenger. e battalions -that went east, north and west returned in a month unable to nd any trace of Sita in those regions. eir search was all in vain.

Angada’s battalion went south and searched the caves and forests of the Vindhyas. (Kishkindha was near the modern Sabarimalai and Pampa river. e modern Tenmalai and Podiyamalai are the ancient Vindhyas.) In this region they encountered an Asura and did away with him fancying that he was Ravana. en they looked here and there hoping to nd Sita.

Overcome by fatigue, hunger and thirst, they came by a dark cave from which birds were joyously emerging. Cool and fragrant breeze also was coming out from within. So they concluded there were water and vegetation in that place. ey held one another by hand and felt their way within. Aer a long and expectant move they saw light and were delighted. Presently they reached a luxuriant orchard with rivulets of crystal pure water. Further off they saw a deserted city built of costly materials. A solitary old woman, a hermit with radiant face was there.

Tremblingly Hanuman approached her and asked for particulars about herself and that paradise-like place.

Directed by the woman the famished party rst refreshed itself with the fruits found there in plenty. She then said: “My name is Swayamprabha. I am guarding this property which now belongs to

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Hema a celestial woman residing in heaven. Formerly it belonged to Maya a demon. He incurred the enmity of Indra and was slain by him.

“Who are you and how did you manage to come into this inaccessible abode ?”

Hanuman gave a brief account of Rama’s episode and of his party’s mission in nding out the stolen Sita. e ascetic and venerable old woman said: “Nobody who comes into this cave escapes and goes out alive. But since you have come on a holy purpose I shall save you all by my ascetic power. Now all of you close your eyes. Now open your eyes.” e party did as it was directed and found itself bodily removed to the sea-shore. Now Angada found himself in a dilemma. e alloted time had been transgressed. If they returned to Kishkindha unable to get clues about Sita’s whereabouts they would be all given capital punishment. And here the deep sea prevented their further movement.

In this plight he preferred to fast unto death on the sea-shore. But Taran, an officer in the army suggested an alternative course. ere was no need to perish either way. ey would all get back into the Maya’s paradise-like cave and thereby escape death. But Anjaneya did not approve of either course. e one was fatalism and the other careerism. e one was as bad as the other. He was for right action irrespective of the result.

In the meanwhile they were beset with another danger. A huge wingless vulture was approaching to consume them one aer another. eir talk, however, about Jatayu arrested the movement of this Vulture.

He introduced himself as Sampati, the brother of Jatayu. Quickly they picked up friendship and kinship too because of their allegiance to Rama. Helped by the monkeys Sampati could go to the sea-shore and perform obsequies of his departed brother Jatayu.

Angada asked Sampati if he could in any way help the searching party to get information about Sita. e vulture said that though he was old, his eyes were still keen and that he could get Yogic television of Sita.

She was kept imprisoned in Lanka and Rakshasis were keeping watch over her. is information delighted the monkeys and they jumped for joy. Another happy miracle was that as Sampati rendered this good turn

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in matters pertaining to Rama, his wings once burnt up in the proximity of the sun god, got now renewed and he became whole as was prophesied by the Rishi Nishakara. e law of life is that they who do good to the world get themselves constantly renewed and rejuvenated.

Now the Vanaras came with zeal to the sea-shore. But seeing the boisterous sea they got dejected. In confusion they ran here and there. It was a task for Angada to collect and compose them. He infused new spirit into them stating : “Despondency is the cause of defeat in life. It ought to be shunned as poison. Take courage. Rouse yourselves up to valour; come, is there any among you who can jump across the sea into Lanka, a hundred Yojanas away from here ?” e Vanara warriors recounted their relative strength. ere were a number of mighty men who could leap from ten to ninety Yojanas, but none beyond that. Ultimately Angada assured he could clear a hundred Yojanas, but he doubted whether he would have enough energy le for a return leap.

At this stage the aged bear warrior Jambavan interposed. He viewed that it was not be tting the prince doing the errand that could be done by his retinue. A task of that kind was nothing tiresome to Jambavan in the prime of youth. But that youth was gone never to return.

Still there was hope. Jambavan turned his attention on Hanuman and addressed him: “You, the son of Vayu are the person best suited for this purpose. You are learned in all branches of knowledge. In strength there is none superior to you. You are as pure as your mother Anjana.

When you were a child you ew up to clutch at the sun thinking it was a bright fruit. You are as powerful as Garuda in the act of ight in the air.

Again, air god, your father is ever propitious to you. Brahma the God of Creation has showered boons upon you. You are immortal. Death has no access to you. Weapons are powerless against you. Continence is your celestial power. erefore you are invincible. Virtue and modesty are your ornaments. You are best suited to ful l Rama’s divine purpose.”

As Anjaneya was listening to this elucidation, he became conscious of his latent power. He was increasing in size. Radiance was emanating from him. Above all his mind got attuned to Cosmic Consciousness.

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Maruti required a footing to take off in the air. For this purpose he went to the peak of the Mount Mahendra. He concentrated his mind on Sita in Lanka. Allegorically Anjaneya is said to have assumed Viswarupa or the cosmic form. e mount was quivering under the stupendous weight of the cosmic form. e creatures in the cavities of the hill were rushing out in different directions to escape being squeezed to death.

Hanuman swang the body forward and backward in order to gain momentum. e pressure he gave with his feet pulverized the rock. He shot up in the air and dashed southward like a glowing comet. e event of this spiritual transformation of Hanuman is a landmark in his chequered career. His office as minister to Sugreeva is outgrown now. Henceforth he is Ramadasa, the devoted servant of Rama. He has no other concern in life. As a character he is on a par with Rama. Adoration to the one is equivalent to the adoration to the other.

Another eternal verity is revealed in this act. Whoever dedicates himself to the service of God undergoes a spiritual transformation.

Metaphorically he grows in stature. e Lord shall have his chosen ones from stocks and stones—so goes the saying. It gets veri ed through his devotee. Blessed is he who dedicates himself to the service of the Divine.

Rama was in dire need of help for the recovery of Sita. For this purpose he sought the help of ordinary beings such as the birds and beasts. To a resourceful man anything and everything, anybody and everybody are useful. Resourcefulness marks a man’s worth. e plan of Nature is such that a being is simultaneously helpful to one and antagonistic to another. Struggle for existence is therefore constructive as well as destructive. But Rama was, by disposition, helpful to all. His resorting to stern measures never transgressed the bounds.

What he did in Kishkindha bears evidence to this fact. q

5. SUNDARA KANDAM 1

Among the seven divisions in Ramayana

six are appropriately titled. But the title Sundara Kandam sems a misnomer. e division of Beauty is the literal meaning of this heading.

Whereas ugliness alone is apparent everywhere.

Sita’s being imprisoned and watched over by hideous creatures, her dragging on a wretched life, Ravana’s scheming to win her over to his wicked ways—these diabolical things do not savour beauty but of blemish alone. Beauty is admired and Awkwardness is avoided. Let us see if there is any display of beauty at all in this ugly background that Lanka presents.

As Hanuman was darting southward through the space up above the sea, the celestials hailed his heroic action. But he had no time to pay heed to them. A mountain shot up from the middle of the sea and presented itself before the hastening hero.

Mistaking it for an intruder Maruti gave it a push with his chest, while whirling down like a cloud the mountain Mynaaka announced that it was friend, not foe. Directed by the sea-god it came from the bottom to provide Hanman a

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wayside resting place and refreshments. But the hastening Hanuman said politely that Rama’s commission could not be delayed.

Now the celestials wanted to test the resourcefulness of Anjaneya.

So they requested Surasa, the mother of the serpents to assume the form of a huge demoness and obstruct his progress. She acted accordingly and insisted on Anjaneya’s entering her mouth before proceeding further. Consequently there was a competition between the two in expanding the enormousness of their respective bodies. At an advanced stage Anjaneya suddenly became a tiny creature, ew into the monster’s mouth and came out unhurt. Surasa resumed her normal form and blessed Anjaneya to be successful in his mission. e trouble was not yet over. Hanuman felt that some unknown force was arresting his ight. On scrutiny he found that a demoness had sway over him by chasing his shadow. She was out to appease her prolonged hunger. When she opened her cave-like mouth, the supposed prey assumed a tiny form, entered her belly, destroyed her bowels and emerged piercing the body. She fell dead into the sea. Hanuman landed unnoticed on the peak of the hill called Lanka, fertile with vegetation.

Because of his fortitude, discernment, intelligence and prowess he could alight unimpeded in the inaccessible Lanka. An act of this kind has a beauty of its own.

2

Hanuman thought for a while of the strategy he was to adopt to

make his campaign successful. He was to move unknown and unnoticed and he was to contact Sita in secret. Otherwise the plan would be thoroughly quashed. So he diminished his size to that of a cat and moved out long aer sunset. Still he could not escape the vigilance of Lankadevi the arch- guardian of the capital. She interrogated: “Who are you and what brought you here?” away.

Hanuman: I just came to see this place. Aer seeing it I shall go Lankadevi gave a resounding slap on the cheek of Hanuman.

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He in return closed his st and gave a violent blow to the guardian woman. She fell at on the ground and rose up with the statement: “I was appointed by Brahma to guard this empire. He told that if I was knocked down by a monkey, my function ended there and the fall of the empire commenced.” So saying she vanished. As a precursor of fall this allegorical incident happens in one form or another to every mighty empire that transgresses right living.

Assuming an unnoticeably tiny form Anjaneya made a diligent search of every nook and corner of the capital at night when the city was partly in slumber. e stupendousness of the buildings and the enormity of wealth bore testimony to the prosperity of the empire. e city planning indicated the engineering feat and the hygienic consciousness of the people. e parks and gardens revealed their aesthetic taste. Here and there the chanting of the Vedas could be heard. e classical music produced elsewhere marked their re nement. e physical structure of the people was strong and elegant. Still these people were classi ed Rakshasas or demons because of their voluptuousness and cruelty. ere were also ugly creatures among them as anywhere else.

On the whole this stock was superior to that at Kishkindha both in the build of the body and in attainments. But in conduct the latter was superior. e abnormality in drink and the over-indulgence in sensuality presaged the impending fall of the people. Maruti gained access into the sleeping chamber of Ravana and had a close observation of that demon hero in deep repose. Unwillingly he had to enter the women’s apartments hoping to nd Sita in their midst. At rst sight he mistook Mandodari the rst queen of Ravana for Sita. en he corrected himself, because it was impossible for the chaste and austere spouse of Rama to reconcile herself with that indulgent environment and with that vile abductor. e diligent search for Sita was practically over. All possible places where women stayed or were likely to be kept hidden were probed into.

But no trace of her could be found anywhere. e super-attempt of Anjaneya was so far a failure. If he returned, defeated in purpose, the consequences would be grave if not tragic. e hero shuddered even to think of them. Could it be possible that the adamant Sita was eaten up

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by the demons out of vengeance? Or did she drop down into the sea and perish while being airborne by Ravana?

Sampati said he had a Yogic television of Sita guarded by ugly demonesses. Was his television an illusion? Anyway Anjaneya resolved to go on searching to the end of his life.

3

Now Asokavana or the garden of delight was the one important

place that remained unexplored. Maruti scaled the compound and got into it with ease. As the name indicated the garden was really the dispeller of distress. While the palace was the arti cial seat of sense pleasure this garden was the natural inspirer of pleasure sensual to the sensuous and spiritual to the austere. e beauty and the bounty of Nature were both concentrated here. e treasures of earth were lavishly spent to decorate this naturally charming place. e owering and the fruiting trees of all the seasons were intelligently cultured here. It was the haven of joy to birds, bees and beasts. If Sita was alive she was bound to resort to this place either to delight or to decline in sorrow, because of her partiality for woods. So thought Hanuman and searched for a place of personal concealment on the branch of a tall tree. No sooner he secured such a foliage than he saw an arresting scene below. On a platform was seated a slim woman plunged in sorrow. Strangely enough that sorrow was not earthy. It was an etherial languor adding lustre to her natural beauty. It was given to the spiritual genius of Maruti to see into this divine halo. He further scrutinized. e jewels described by Rama were hanging fastened to a branch. e yellow cloth worn by her was dirty because of no change and wash. A single plait hanging up to the waist had received no toilet. e body was haggard due to fast and sleeplessness. In spite of these odds it was a young woman of heavenly beauty that was seated there absorbed in the painful thought of Rama. “Indeed, this is Sita!” was the thought that ashed in the mind of Maruti. Mentally he paid his homage to Rama the worthy spouse of this spiritual beauty.

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It was a bright morning. In his diminutive form Anjaneya could remain hidden within the leaves on the top of the tree and observe the happenings below, himself being unobserved. (Conscience remains hidden in the innermost recesses of the heart and witnesses the doings of man, good and bad.)

Presently Ravana made his appearance accompanied by a bevy of wives paying homage to him in several customary ways. At the approach of this pageantry Sita’s mind got more absorbed in the far away Rama. e hidden Hanuman could closely scan the classic physique of Ravana.

He was all admiration for it, enemy though the owner of it was.

Now Ravana affectionately addressed Sita and said: “Darling, do not be cross with me. I have won you in the wont of our race. Now there is no escape for you. But I shall not embrace you without your consent. e Creator has come out with the best of his talents in giving you beauty. And you have conquered me, the one who has conquered the three worlds. Please be not adamant. Become my own even as these celestial beauties have become. ink not of the fugitive Rama who may or may not be alive. Even if he be alive he is in no way superior to me.

Let not your youthful beauty wither away in meaningless distress.

Become the empress of Lanka.”

Sita threw a bit of straw in front and addressed it with calmness, composure and dignity: “Withdraw your mind from me and x it on your own consorts. You incur sin by doting on the chaste wife of another.

Because of the wickedness of their king the people of Lanka are going to suffer. None can separate me from my Lord, Rama. If you want to escape from death practise self- control and restore me reverently to Rama. You sneaked into the Asrama as a thief and stole me away in the absence of Rama and Lakshmana. In the open war you are going to be slain by them.”

Ravana: Because of my inordinate love for you I tolerate this inexcusable statement of yours. Anyhow I give you two months’ time.

Within that you must choose to be my wife and share my bed. If you fail, my cooks will cut you to pieces and cook you for my morning meal.

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Sita: No being in the world except you will speak in this manner to me who am Rama’s chaste wife. It is within my power to burn you to ashes by my chastity. But out of pity I spare you. Rama’s arrows however will deal with you ttingly for this heinous sin.

Ravana now ared up like a wounded lion. His lips quivered and eyes got blood-shot. Still he partially composed himself and gave orders to the hideous demonesses that kept watch over Sita to somehow win over that woman with threats and cajolements alternatively. en he moved away majestically with his attendant wives. e words Ravana and Rudra are derived from the root Rud which means to cause to cry. ere are two types of crying—one, the worldly and the other, godly. Both the forces create the situation for sorrow and then supply the actual need of the distressed. All weeping and wailing connected with the mundane is induced by the Ravana force. Ravana used to carry away many a woman by force thereby creating pang in her. en he consoled her by supplying her with all possible earthly pomp, power and pleasure. No soul could resist the sweet temptations profusely offered by him. e concealed Hanuman nds an exception in Sita. She was apparently imprisoned and harassed by Ravana. But neither his abduction nor his offer of extraordinary earthly position could have any effect on Sita. She was made of a mettle supremely above all mundane concerns. She remained unaffected by all earthly pains and pleasures.

She suffered from a self- created pang for reunion with her Lord. It was the separation that brought out this divine element in her. It was the Rudra force that revealed her character in its original purity. e beauty of that character stands on its own pedestal.

4

One aer another the demonesses now presented their views to Sita and persuaded her to come round to right decision. Ravana’s high lineage was depicted by one and his exploits extolled by another. His mastery over the three worlds was praised by a third. Ravana’s control over the wind, sun and rain was no small achievement. He was a terror to the celestials. e grandeur of his palace, the opulence of his wealth,

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the luxury and the services of hundreds of maid servants that would be at the disposal of the meaninglessly languishing Sita were all temptingly offered to her. She was carried across the unfordable deep sea and con ned in an inaccessible park. Escape was impossible. ere was none to redeem her. Resigning herself to the lot was the only course open to her.

But Sita’s stern rejoinder was: “Palace and penury make no difference to me. I have my existence in Rama. Separated from him I shall not live.” (is is the truth pertaining to Prakriti.) e demonesses now resorted to terrifying Sita. ey suggested ways and means of devouring her.

With sorrow written large on her face Sita reviewed her fate: “It is wretched to take human birth. It is doubly so to be a captive to a stranger. e worst of all wretchedness is for a woman in captivity to retain life.

Let these creatures eat me up. Or let me put an end to myself. If Rama was alive and if he had known my whereabouts he would have somehow sent message to me. Since he has not done so, my lingering further is purposeless.”

At this juncture Trijata, a colleague to the demonesses, appeared on the scene and warned them to withhold from their wicked design.

According to a dream that she dreamt there was going to be a change of events. Ravana’s fall was imminent. Following it those who molested Sita would not be spared. So in their personal interest they were advised to desist from their demoniac action. is advice had its salutary effect. e Rakshasis relaxed their rigid watch over Sita and slept sound.

Sita was too preoccupied with her emotional thoughts to take note of what transpired between Trijata and the other Rakshasis. She thought: “Man or woman dies when the span of life is over. But it is possible for one to in ict death on another at any time independent of the natural course. Why should not one commit suicide if it serves a great purpose?

Instead of allowing myself to be cut to pieces by the Rakshasas I shall x my mind on Rama and cast off the body. en let them feast on it to their heart’s content.”

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It was midnight. e demonesses were dead asleep. Sita further resolved: “I am a captive. I have neither weapon nor poison to put an end to myself. So I shall make a slip knot of my long braid round my neck, tie the end of the braid to a branch of this tree high up and jump down from there. e weight of the body will tighten the slip knot; and it will be the end that I want.” e preparations were going on. e last thought that was vividly rising in the mind of Mythilee was: “If Rama ever hears of this mishap, he will not be happy. But I have no other choice. Barring this event, let his hermitage terminate auspiciously. Let him return to Ayodhya hale and hearty and give delight to all concerned.”

Hanuman was the eye-witness to all these signi cant events that were taking place on that spot in the Asoka grove. He could also intuit the thoughts emanating in the mind of Janakee. He cogitated: “So far my attempts have all been successful. But now I am in a dilemma. If I delay a few minutes Mythilee will be lost once for all. If I shout, the sleeping Rakshasis will wake up and catch me. If I make my appearance in silence, Sita will get frightened complicating or hastening the crisis. If I speak gently and politely I may be mistaken for Ravana. ere is only one course le open to me.” e resourceful Anjaneya chanted the glory and valour of Rama in a subdued but clear voice. is was just at the time when Janakee was to commit suicide. She desisted from her desperate action. Her ears were involuntarily intent on the vocal feast. It balmed her pained soul. Could such a thing happen in Lanka, the seat of Ravana ? It was no hoax; because pretensions never slake spiritual thirst.

Vaidehi felt a new lease of life infused into her. Still she interrogated: “Is this not a new trick of the demons to entrap me?” Hanuman: “I assure you, O adorable one, I am a messenger from your Lord.”

Sita : How am I to know it ?

Hanuman: “If you permit, I shall appear before you and prove it to you.” Presently he landed from the tree, prostrated and stood reverently.

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Sita found him perfect and sturdy in body, clear in mind and ardent in Rama’s commission. Asked by her he recounted the developments of the events since she was lost. He concluded: “Rama and Lakshmana are grieved over your loss, they are determined to redeem you wherever found. I am a minister of Sugreeva, the king of Kishkindha. is king has dedicated himself, his kingdom and his people to serve Rama in his attempt to save you. His monkey subjects have gone in all directions in search of you. Among them I am lucky in nding you.

Rama asked me to inform you of his welfare. He is anxious about your safety and welfare. Lakshmana sends his reverence to you. Sugreeva sends his homage to you. Here is Rama’s signet-ring to testify to the validity of my message.”

Sita received the signet-ring, scrutinized it and pressed it to her closed eyes with joy and devotion. Now she evinced motherly love towards the messenger.

Anjaneya assured Janakee that when he reported her whereabouts to Rama he would with the help of Sugreeva’s army invade Lanka, vanquish the wicked despot along with his race and redeem her.

Now a new cause of anxiety rose in the mind of Mythilee. Ten months of captivity were over. Ravana would only spare her for just two months more. If not emancipated before that time he would have her put to death. en Rama’s attempts would go in vain. But because of this new development she had no freedom to take away her own life. e situation had become rather complicated. A ray of hope and a cloud of despondency have come in side by side.

Anjaneya offered to solve her problem in no time. He rst demonstrated his Yogic power of enlarging his body to any size. e next thing to do was to make Sita sit comfortably on a huge log which he would airli and place in the presence of Rama at Kishkindha.

Sita admired the super-human prowess of this son of Vayu (air).

His solution seemed easy and inviting to the ordinary. But the virtuous would not approve of it. Ravana the abductor stole her away. Rama the timid husband stole her back through the agency of a cray monkey. at would be the everlasting ignominy of Rama. Death is better than

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infamy. e heroic course for Rama was to declare war, vanquish the villain and reclaim the victimized spouse.

Hanuman silently admired the valiant attitude of Sita even while in agony of imprisonment. ere was ethical beauty in it.

Maruti begged Vaidehi for a token of his having met her. On the presentation of that token Rama should feel assured of the meeting. Sita narrated the incident of her having been teased by a crow at Chitrakutam and of Rama’s stern action against an Asura that came in the form of that crow. He who was so earnest in guarding her then seemed to have become now indifferent to her loss. at was her repeated lamentation presented before the parting Anjaneya. But the messenger consoled her depicting the poignancy of Rama’s sorrow on the other side. Sita had kept her crest-jewel concealed in her clothing. She took it out and gave to Maruti stating that a greater evidence than that was not available to prove to Rama the genuineness of the meeting. He prostrated with devotion and took leave. Sita bade him farewell reluctant as she was to part.

5

Now Hanuman felt satis

ed that the rst and foremost purpose of his adventure into Lanka was achieved. He sat alone and cogitated upon three more ventures which were not prejudicial to the main object, e power that be in Lanka should be given a foretaste of the punishment that would be in icted on them if they transgressed their bounds in their dealings with Sita in captivity. Secondly the strength of the enemy warriors must be tested. It is an important factor for the invader. Last of all Ravana’s frame of mind should be studied. And that is the overall point in the campaign that has been made.

Asokavanam was the favourite resort of Ravana both for the enjoyment of the company of his wives and for planning serious projects.

Hanuman decided the line of action and devastated this charming grove as quickly as his father the wind god would have done. en he pulled down the huge dome of the temple of Lanka and sat majestically on its terrace expecting arrest and drastic action.

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e alarmed Rakshasis ran to Ravana and reported the havoc created by a huge monkey which was perhaps in secret contact with Sita.

But the demon king gave no serious thought to this incident. He directed his bodyguards to go and hunt the monkey to death. A big battalion rushed out to enjoy the fun of killing a monkey. But strangely the whole battalion of the bodyguards was done to death by that slighted creature. en Anjaneya made a big proclamation that he was an envoy of Sugreeva. Mighty monkeys of his type were going to destroy Lanka very soon.

Jambumali a mighty Rakshasa was ordered by the king to kill the insolent monkey. A combat ensued between that skilled archer and Anjaneya. It was not long before the archer succumbed. , Seven sons of the ministers were then commissioned to vanquish the intruding monster. Backed by a huge army the seven sons of the ministers marched in pageantry and provoked the nonchalant Maruti into action. ere was an aerial engagement in which all the seven sons were squeezed to death and dropped down on the earth.

Concealing his anxiety, Ravana called ve of his generals and put it to them: “On many an occasion I have harassed the celestials and the holy people. Out of spite they may have set up this strange creature to tease me. You please see to it that this being is done to death.” e officers took detachment with them, went well equipped and made strategic attacks on Anjaneya seated rmly on the terrace. All the ve generals were defeated and killed. e army was completely destroyed.

Aksha, the young prince was present when information was brought to Ravana of the utter annihilation of all the ve generals by the mysterious monkey. But the prince did not give the time to his father to get enraged by the tragedy. Promptly he offered to hasten and avenge the humiliation and the loss of life and property caused to Lanka. e father felt relieved and approved of the proposed action. e fully equipped Aksha gallantly drove his impressive chariot drawn by eight spirited horses and gave battle to the intruder. e valiant Maruti responded the challenge. e magic chariot rose in the air. e son of the wind god also ew up in the air. e air battle that

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ensued was terrible to behold. e gods stood aghast and witnessed it.

Maruti admired the valour and strategic skill of the young prince. But because of the heinous offence of Ravana his son also had to be dealt with severely. Aer affording him enough scope to display his war talents, Hanuman landed death blows on the horses, smashing blows on the lovely chariot, and bone-powdering blows on the handsome Rakshasa prince. A mass of blood-soaked splinters, bones, skin and esh crashed on the earth. e army that accompanied the prince ran in dismay in all directions. e bereavement of the son did not disturb the mind of Ravana so much as the gravity of the situation. It occurred to him now that a crisis was likely to develop. But he kept the concern hidden in the heart. He sent for Indrajit his rst son and put the case before him: “ings are going from bad to worse. It behoves you to arrest further deterioration.

You can wield weapons with ease. You have conquered the gods and the demons. Pleased with your austerity Brahma the Creator has bestowed several boons upon you. Use of the Brahmastram is the greatest of them. erefore none in the three worlds can oppose you. By the practice of Tapasya you have acquired immense strength. Fatigue will never overtake you. In wisdom and strategy you are superb. It is not prudent to call you to action now. But the emergency demands it. Go and do the needful. Do not underrate the offender. Vanquish him and return victorious.”

Ravana’s rst son once vanquished Indra, the king of the gods. He was therefore distinguished as indrajit- the conquerer of Indra. is Indrajit readily obeyed his father, received his blessings and drove in a chariot towards the terrace on which Anjaneya was seated expectant of further engagements. is chariot drawn by four terrible tigers made a tremendous noise. e twang of the bow string added to that sound.

Taking note of this array, Anjaneya increased in size.

Indrajit commenced the con ict by discharging many arrows of mystic powers. Hanuman rose in the air and displayed dexterity in dodging them. ere was a volley of shas darting round him; but he smartly escaped being pierced by them. It seemed as Maruti was sporting

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with the arrows directed against him. All the deadly weapons discharged against him proved themselves ineffective. And that was the beauty in the makeup of Maruti. e statement that weapons would not cleave him ashed in the mind of Indrajit. So he chanted and sent forth the Brahmastram. It had the desired effect. e monkey Mahavira laid bound and passive. He knew what was done to him. He also knew that according to Brahma’s boon to himself that supernatural weapon would not long have its effect on him. In the meanwhile he hoped to be produced before Ravana. e ignorant Rakshasas committed a blunder. ey tied Maruti fast with strong ropes and thereby made Brahmastram ineffective. Both the victor and the victim knew this, but they kept quiet each for his own reason. Maruti was beaten up, jeered and dragged before Ravana boiling with anger.

6

Hanuman saw the sleeping Ravana rst in his bed chamber. He saw the lust-laden Ravana next when he wooed Sita in the Asoka grove. en Anjaneya kept himself concealed. His third and face to face open observation of the lord of Lanka was at his pageant at the kingly court where this accused was dragged for display, derision and enquiry.

Ravana’s attractive personality, prowess, pomp, culture, decorum, administrative genius, lordship over able and intelligent ministers, over a mighty army—all these were quickly taken note of by the seeming captive. “If this Rakshasa king had not been tainted by lust, he would have excelled Devendra”—this was the observation made by him.

Ravana angrily gazed at Hanuman and gave royal orders to the minister Prahasta: “Whence is this being? What is his intention? Why did he frighten the demonesses and destroy the Asoka park? What was the purpose in his penetrating into the impregnable Lanka? Why did this wicked fellow resort to murder?”

Prahasta interrogated Anjaneya: Monkey, be not afraid. You are given protection. Has Indra instigated you to probe into this city of Ravana? Are you a spy of Kubera or Yama or Varuna come in this guise?

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Or, do you represent Vishnu who hankers for victory over our king? You do not seem a monkey. Tell the truth so that you may be spared.”

Hanuman addressed Ravana direct: “I do not represent Indra, Varuna, Kubera or Vishnu. I am not disguised. I am only a monkey. e park was despoiled by me so that I might get a chance to meet the king in person. But the warriors came instead to kill me. In self-defence I struck them. ey succumbed to my blows. According to a boon bestowed on me by Brahma no weapon can cut me. Nothing can bind me. But I allowed myself to be bound by Brahmastram so that I might be brought to your presence. Now I declare to you I am an envoy of Rama. I have a message to deliver to you.

“Please lend me a patient hearing. Enjoyment of Dharma is over for you. Suffering for your Adharma commences now. In bringing Sita here you have brought your death. By reverentially restoring her to Rama you save yourself. But by causing her to lament here you are inviting untold misery to you and to your people. You have underestimated Rama’s prowess. Single-handed he exterminated your Janasthan. For misappropriating Sugreeva’s wife, with a single arrow, Rama despatched Vali to the other world—that very Vali who was a terror to you. (Now Hanuman cast a piercing look at Ravana’s eyes and found him trembling at heart. And that was the probing beauty in his message.) Rama has installed Sugreeva the king of Kishkindha. As a friend Sugreeva asks you to reconcile with Rama. If you fail he invades Lanka with an army of monkeys of my type. You ignored man and monkey when you besought a boon from Brahma for death-proof from the denizens of the three worlds. Now Rama the man and Sugreeva the monkey are going to be the cause of your death. I beseech you to mend matters before it becomes too late.”

Ravana became terribly enraged at this insolent advice of a monkey. He ordered him to be butchered then and there. But Vibheeshana the sane younger brother of his interposed. He made it known that no civilized king ever killed an envoy. ere was no sanction for it in any lore.

Ravana contended that the monkey was insolent and wicked.

Vibheeshana paci ed him saying that messenger might at the worst be

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disgraced or dis gured. ere was no sanction for capital punishment.

Further if this envoy was let go he would report the matter to the two princes and induce them to invade. On their besieging Lanka they should be encountered and defeated. Ravana approved of this procedure.

Still the Rakshasa element in Ravana was too strong to spare Hanuman unhurt. He ordered rags soaked in oil to be tied to the tail of this vainglorious monkey, set on re and taken in procession all over the city. e order was carried out. Hearing of this mishap Sita prayed for the welfare of her lord’s messenger. Hanuman was surprised because the re did not burn his tail. Putting the envoy to shame was the motive of the Rakshasa regime. But the resourceful victim utilized the incident to study the spots vulnerable to re. e ridiculing and jeering procession over, Anjaneya grew in stature, knocked the officers in charge to death and leaped from house to house setting them all on re. In no time the city was ablaze leading to the loss of untold wealth. e con agration led to the lamentation of the entire populace. (Wrong done to a holy man rebounds on the doer intensi ed manifold.) Anjaneya took a dip in the sea and quenched the re on his tail which was intact.

Now an anxiety ashed in the mind of Maruti. Anger is the enemy of man. It robs him of discrimination. e great hero actually played with re. ere was indeed a beauty in it. But he feared he overplayed the game. Perhaps, Sita also perished in the bon re. at would be a tragedy irreparable. With a throbbing heart he hastened to where she was and ejaculated “Glory to Rama when he found her fully absorbed in the thought of her Lord. In a brief farewell she pleaded for the quick arrival of her redeemer. Hanuman prostrated reverentially, received the blessings of his Mother and moved on. He climbed the mount Arishta and took a northward leap in the sky.

Sighting the yonder Mahendra hill he shouted for joy. e eagerly awaiting companions heard his voice and spotted him in the south sky. ey made sure he was returning victorious. On his landing with a beaming face there were hilarious shouts and dances.

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7

Anjaneya announced that he had contacted Sita who was all purity and all hankering aer reunion with Rama. en, eagerly sought by the fellow beings, he presented a detailed account of all that took place in his venture.

Now Angada the crown prince had his point of view to present. It was good that Maruti could nd out Sita and gather all the particulars required for further action. It would be better if all of them ew to Lanka, killed the Rakshasa king and carried back the sacred spouse of Rama. Merely carrying information about her would not at all be thrilling.

Jambavan the seniormost member in the party had his say in the matter. He opined that Rama and Sugreeva should not be kept long in anxiety. What was achieved by Anjaneya was marvellous and just the thing required. e next line of action was to be decided by those royal personages. is observation was unanimously accepted as the most feasible. e monkeys now ew to Kishkindha.

Dadhimukha the uncle of Sugreeva was the officer in charge of Madhuvana, the honey park, a protected grove. He hastened to the king and complained that the monkeys that went south had returned, force entered into the honey park, assaulted the guards, ate up the fruits, drank away all the available honey, laid waste the grove and indulged in merry dance and riotous play.

Sugreeva made correct inference of this seeming outrageous behaviour. He told Lakshmana that Angada, Hanuman and Jambavan had succeeded in nding out Sita. So they were celebrating their achievement in that manner.

Presently the party arrived jumping and dancing; that was the indication of its success in the search for Sita. Hanuman prostrated before Rama and announced “Lord, I beheld the blazing purity in Sita, pining for you, while being kept in captivity in Lanka by Ravana.” A spell of joy spread in the assembly. at excitement over, he recounted his exploits in detail. Remaining concealed in the boughs of the tree

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under which Sita was kept imprisoned he could observe the happenings.

Ravana courted her for all that he was worth. Contempt was what he received in return. en Sita decided to put an end to herself. ere was consistency in her decision. at Rama who discharged a mystic missile at Chitrakutam to chase a crow demon that hurt Sita until that crow demon surrendered before Rama, had not taken any action against the abductor of Sita. His inference that she was dead was perhaps the cause of his inaction. In that case her retaining the life under adverse circumstances was undesirable. So she was going to do away with it. If Hanuman’s strategy was late by a minute the irreparable tragedy would have taken place. Just in time he sang the glory of Rama and his illustrious ancestors. Sita suspended her fatal plan.

Hanuman’s message made her correct herself. She received new life. She was prepared to keep it lingering just for a month more. In the meantime if Rama did not make his appearance in Lanka to mete out punishment to the Rakshasa all would be over with Sita. is was the critical position that Anjaneya was obliged to relate to Rama.

In the course of his narration Hanuman produced the crest-gem of Sita to Rama. Recognizing it he was visibly moved. Sorrow and joy were alternately evident on his face.

Maruti next detailed the method he adopted to gain access to Ravana’s presence. e king of Lanka was a marvellous being. He was endowed with many brilliant parts. But inordinate lust was the one evil that marred his entire career. Because of that inexcusable vice, fear was lurking in his heart. Mythilee had already gained a moral victory over him. Rama was to complete it by exterminating his physical existence, thereby ridding the world of a menace.

Rama was the embodiment of Dharma. His mission in life consisted of the veneration of the holy, the protection of the good and the destruction of the wicked. In the loss of Sita his mission was thwarted. If she was killed it proved Rama’s impotency. If she was de led it was a disgrace to him; his advent was a failure. On these two issues he was very much dejected. It seemed as if wickedness had triumphed over

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virtue. But Anjaneya’s adventure veri ed the truth that Sita was proof against de lement and that Rama’s weapon against the wicked was going to be victorious very soon.

A married man has his limitations and personal problems. Without help from the others he cannot undo the limitations and solve the problems. Rama’s life bears testimony to this fact. On the other hand a celibate of sterling character has no personal problem whatsoever. erefore he alone is competent to solve the problems of those involved in worldly life. In this respect Anjaneya stands in sharp relief against the other characters. And he comes of a subhuman stock indicating thereby that the higher possibilities of life are no privilege of a section but are the common heritage of all true aspirants. at the spiritual beauty of the celibate life excels all other beauties is made evident in this division of the epic. q

6. YUDDHA KANDAM

Rama listened with rapt attention to all that Anjaneya said. He observed that such an exploit was possible to Anjaneya and to none else. As a mark of gratitude he warmly embraced the adventurer. Now the grave problem was how to cross the ocean and get to Lanka. ings still seemed gloomy to Rama. Dejection was still lurking in his heart.

Just then Sugreeva had his say in the matter. Calmly he came out with it: “Raghava, you are the knower of everything. Yet I shall put in a word. at man who is unduly dejected and depressed achieves nothing in life. Sorrow wears away prowess. Now that the whereabouts and welfare of Vaidehi are known our immediate concern is to nd out the ways and means of reclaiming her. Our resources are great; the intelligent and variant man-power at our disposal is immense. Our representative and eminent men are all eager to start on expedition.” e great army was forthwith mobilized.

At an auspicious time Rama gave permission to move. Full of war zeal the entire force marched towards the south seashore. Strict orders were given that the towns and villages on the way should in no way be inconvenienced or molested. e dust raised by the moving army

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rose up in clouds. e noise of the march was tumultous. Reaching the seashore the army was comfortably lodged in the adjoining forest.

Rama, Lakshmana and Sugreeva gave thought to the measures to be taken for crossing the sea.

2

In Lanka Ravana’s position was awkward. He was ashamed of the

exploits of Anjaneya. Fear of impending trouble disturbed his mind. He was informed of the movement of Sugreeva’s army to the opposite shore.

He would somehow manage to in ltrate into the island. Rama was the sworn enemy. His action at Janasthan was no mean one. For all these reasons he called a council of his ministers and invited their opinion on the grave situation that was thwarting Lanka.

Supplementing one another all the ministers and commanders struck the same note that Ravana was invincible in all the three worlds, that Indrajit or any one of the generals was sufficient to wipe out the whole of the monkey forces and to defeat and kill Rama and Lakshmana.

Anxiety about Lanka’s safety was out of question. Vibheeshana the youngest brother of Ravana was the only person who struck a dissident note. With the due reverence to the eldest brother and in clear terms, he pointed out that what Rama did was in self-defence. ere was neither virtue nor justi cation in Ravana’s stealing away Sita. e enemy’s strength was not truly known. Lanka’s strength was over-estimated.

Hanuman’s actions in Lanka were fore-warnings. In these circumstances a peaceful and honourable return of Sita to her husband was the safest course. Delay in this respect would be disastrous.

Ravana gave a patient hearing to this counsel. en he dissolved the council in order to get time for consideration. e virtue-imbued youngest brother again called all alone on the lust-laden eldest brother, prostrated before him and pleaded with him: “Ever since you brought Sita captive into Lanka, its prosperity is rapidly waning, its magni cence fading. Inauspicious omens are in evidence everywhere. ese are not only my observations, but also of many discerning citizens.ey are afraid of expressing their views to you. I pray to you to give thought to these very consequential developments.”

Ravana made no response. He simply asked his brother to go.

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An emergent council was hastily summoned. It was imperative on all the potentates to participate in it. Ravana made a pageant royal drive from his palace to the hall of council in a stately golden carriage.

Warriors in gorgeous uniforms marched along with him. Trumpets were blown; drums were beaten. People who thronged the royal road bowed in loyalty and shouted for his victory.

Ravana sat on the throne in the spacious chamber. e dignitaries occupied seats according to their rank. Imposing was the assembly. e king addressed it on the issue that agitated his mind. He had carried away Sita from Dandaka forest having fallen in love with her. She had not yet responded to his suit. Returning her to Rama was out of question.

Maruti’s havoc in Lanka was due to inadvertence. Sugreeva and Rama had encamped on the other shore of the sea. e ways and means of killing them should be evolved. is council had become belated due to Kumbhakarna’s period of sleep. Even then it was not too late. is was the gist of his talk.

Kumbhakarna was the rst to debate. He said: “A wise king consults rst and then acts. Whereas you have foolishly acted and now you consult us to gain mettle. If you had vanquished Rama and Lakshmana in war and taken Sita as the prize, she would have followed you even as a river ows from a mount to a moat. e delay in Rama’s discharge of arrow is your extra span of life. Let bygones be bygones. You are my brother. Inspite of your blunders I am ever yours. I have resolved to kill Rama and Lakshmana. When my decision bears fruit you enjoy Sita to your heart’s content.” (is speech is full of irony of fate.)

Mahaparsva, a mighty general spoke next. He said: “He is a fool who does not help himself to the honey obtained in a forest infested with ferocious animals. Lord, you have snatched away Sita. Enjoy her as you like. If the enemies happen to gain access to the impregnable Lanka, we shall see to it that they are slain.”

Ravana explained his position: “I am prevented from knowing Sita. I may take a woman captive. But if I molest her modesty against her consent my head will burst into pieces. at is the curse in icted on me

by Brahma, the Creator.”

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Prahasta recounted the invincible strength of Ravana. e attery tickled the king’s vanity. e assembly applauded the chief counsellor’s speech.

Vibheeshana was the solitary gure who did not join in the applause. He warned his royal brother of the impending death and of the destruction of Lanka. In clear and unmistakable terms he de ned the divine valour of Rama.

Indrajit disliked this note of warning made by his uncle. He blurted out: “I am ashamed of my uncle’s cowardice. He lacks the mettle of our race. Or, his intentions aro against us. We are not to meekly submit to his proposal. Gods, demigods and demons we have subdued. Who are these two petty humans? Vibheeshana’s so-called warning is an insult to the people of Lanka.”

Vibheeshana gave him the calm reply: “O nephew, you are still inexperienced. Strength without virtue leads to damnation. You and the ministers are party to your father’s wickedness. You are all heading towards annihilation. Because of love for my people I oppose your evil designs.”

Now Ravana got enraged. He thundered: “One may live with sworn enemies and with serpents; but never with treacherous brothers and cousins. e elephant in the forest is not afraid of the hunters as it is afraid of the tamed brother elephant that betrays it to the hunters. As the bee abandons the ower aer sucking honey, the envious brother topples down his prosperous brother at a critical time. Vibheeshana, 1 would have you slain this moment. Because you are my brother I spare you.

Vanish from my sight.”

Vibheeshana made his parting statement: “Brother, goaded by your evil ways, you are rushing headlong towards destruction. Let me at least save Lanka to the extent I can.” With four other good Rakshasas Vibheeshana rose in the air and hastened northward to the place where Rama was encamped.

3

Sugreeva sighted a shining mass in the sky moving towards his

cantonment. When it came near it was found to consist of ve Rakshasas

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armed to the hilt. As they stayed suspended in the air, the chief of them introduced himself as Vibheeshana the youngest brother of Ravana come over there having fallen out with his brother on the issue of the imprisonment of Sita. He wanted to surrender himself to Rama.

Sugreeva reported the matter to Rama and expressed his own doubts about the genuineness of the case. e unscrupulous demons were capable of any wickedness in any form. e proper course would be to kill all the ve down right.

True to his royalty Rama invited the opinions of his chiefs on this knotty issue.

‘Angada the monkey prince came out with his views. He said: “e Rakshasas are rash and foolhardy. Sometimes they are capable of doing good in their own violent way. If we can utilize this brother of Ravana and his four men to serve our anti-Rakshasa purpose we shall absorb them. If that is not possible we shall turn them out.”

Sarabha submitted that an expert detective might be engaged to probe into the demon’s motif. On the basis of his ndings the refugee was to be treated.

Jambavan who was well versed in the lore of sacred books presented his opinion as follows: “e brother of Ravana our enemy has come to a wrong place at an improper time seeking our friendship. erefore his arrival shoud be viewed with suspicion.” en Mainda, an expert in polity, came out with his suggestion: “e exact words that Vibheeshana uttered to his brother Ravana may be politely and tactfully elicited from him. From that datum we can infer whether the man is good or bad. Action may be taken accordingly.”

Anjaneya’s turn came. He said: “I do not speak to display my learning or the talent of debate. What is expedient, that I place before you. e enemy becomes weak if the best of his men alienates from him and allies with us. So the question of killing the refugee does not rise at the outset.

“Even the wicked can be utilized for virtuous purposes if we know the art of doing it.

“In the present state of emergency there is no time to appoint detectives to probe into the mental make up of the fugitive.

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“e place and time chosen by Vibheeshana are quite regular. e enormity of the wickedness on the other side is becoming increasingly patent every day. Taking note of it he has hastened to the right place in right time.

“What words Vibheeshana uttered to his hostile brother is not the point; the attitude with which he has come to us counts for everything.

His face indicates a clean mind within. My Lord, this is my opinion about the new comer. You do what you deem best on the matter.”

Rama was immensely pleased with the observation; made by Hanuman. In fact both of them concurred in their views of Vibheeshana.

Sugreeva was directed by Rama to escort the refugee to his presence. But the Vanara king made a second appeal to Rama reminding him of the treacherous ways of the Rakshasas. Either Ravana had set him up to play a foul game or the youngest brother had betrayed the eldest at a critical time. In any case the action was objectionable. erefore the pretenders had to be done to death. e Ravana-Vibheeshana clique bore a similarity to that of ValiSugreeva. Perhaps Rama had it in mind when he smilingly turned to Lakshmana and said: “Kings do not easily trust their neighbour kings, their close relatives and their brothers. All brothers cannot be as Bharata is. All friends cannot be as Sugreeva is.” en turning to Sugreeva he said, “I assure protection to him who asks me for it, be he good or bad. is is my avowed mission in life. Even if Ravana asks for it, it will not be denied to him. No being can ever hurt me. Go and bring Vibheeshana to me.” (Atman can never be hurt.)

Sugreeva saw into the glory and magnanimity of Raghava.

Forthwith he went and escorted Vibheeshana to his august presence. e fugitive, along with his four ministers, prostrated and submitted, “I, the youngest brother of Ravana, surrender to you. Relinquishing my all in Lanka, I have come to you.” Rama accepted him and granted refuge.

Rama then asked Vibheeshana the cause of his deserting his brother Ravana.

Vibheeshana recounted his secession from his brother on the issue of Sita’s imprisonment. Interrogated further, he disclosed the innate strength of Ravana and his retinue.

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Rama pledged that he would exterminate Ravana and his forces before redeeming Janakee. At this stage Vibheeshana sudmitted that his knowledge, talents and service were entirely at the disposal of Raghava.

At the instance of the elder brother, Lakshmana now brought sea water and, assisted by Sugreeva, he bathed and crowned Vibheeshana the king of Lanka. ough simple it was a signi cant ceremony.

(Sugreeva allied with Rama in order to get his personal problem solved.

Vibheeshana surrendered himself to Rama to save Lanka to the extent possible. He had no personal problem.)

4

Sugreeva, Lakshmana and Vibheeshana sat in council to discuss the possible methods of transporting the army across the sea. e new ally sagaciously suggested propitiating the sea-god in the matter. is venture was approved of.

At this juncture a queer incident took place. Ravana sent Suka an envoy to seduce Sugreeva away from Rama. e gist of the villain’s message was: “You and I are brotherly neighbour kings. Rama the weakling is a fugitive banished by a woman. He is incapable of maintaining a wife. What is the harm in my taking possession of that neglected woman? You please leave that forlorn vagabond to his fate and return with your army to Kishkindha.” Sugreeva’s rejoinder was : “ Rama and I are friends. Being his enemy you are my enemy too. Wicked that you are, Rama is going to rid the world of you. Are you a fool to fancy that aer offending Rama, you are going to live?” e monkeys now began to belabour the envoy. But Rama intervened, saved Suka and kept him in detention so that he might be released later to go and report the result of his adventure to Ravana.

For three days and nights Rama lay on a grass bed facing the sea and beseeching the sea-god; but there was no response. Face aglow with emotion he rose and discharged into the sea a mystic arrow stating: “A boor does not understand a beseech as he understands a blow.” e splash created a terrible commotion in the sea. e aquatic creatures were all in danger. With folded palms the sea-god came trembling on his knees and submitted: “O Ramachandra, I am one of the elements not deviating from the law of nature. I lay bare the easiest causeway across

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me to the other shore. ere is Nala, the expert engineer in your group.

Let him build a bridge to Lanka.” So saying the sea-god disappeared.

Accordingly Nala took up the stupendous work. ousands of monkeys joined hands in it. Carrying hills and rocks was like playing with balls. e project was no toil; it was a sport to them and a sight for gods. In ve days the two lands were linked by a bridge. en the army moved. Hanuman and Ankada carried Rama and Lakshmana on their shoulders. e main forces marched while some swam and some others ew in the air. e land force, sea force and air force were jointly advancing. ey reached the other shore with a tumult. en they marched towards the capital with quick and vigorous strides. Reaching it, the divisions were strategically placed and then Suka the captive was let go to inform the developments to Ravana.

Two other demon spies disguised as monkeys were busy probing into the strength of Rama’s army. But they could not hide themselves from the scrutiny of Vibheeshana who detected and produced them before Rama for capital punishment. Whereas the merciful Raghu Rama gave protection to those two unarmed spies and supplied them with all the information they wanted to gather. e envoy as well as the two spies returned to Ravana and recounted the strength of the enemy. ey persuaded their king to return Sita to Rama and to get reconciled with him. But all the three were expelled for their cowardly counsel. Sardula and an expert party of spies were then despatched on espionage. Trembling with fear they made a show of spying and reportted their ndings to Ravana. He was shaky at heart but he pretended valour and swore he would not part with Sita for aught in the world.

While the besiegement of Lanka by Rama was in full swing, the lust-cankered lord of Lanka was busy in duping Sita. He approached her and gave a detailed account of the destruction caused by his general to the monkey forces and of the death caused to Rama. Presently a magician brought the severed head of Rama and placed it there as arranged beforehand. Ravana put it to her that now she had no alternative to becoming his wife.

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Sita who was all along absorbed in the meditation of Rama now burst forth in lamentation. She gave thought to Kaikeyi’s evil design, she gave thought to Lakshmana’s plight, she gave thought to the tragic frustration of Rama’s career. en she pleaded with Ravana to perform the only meritorious act of cutting off her head also and placing it side by side with her lord’s head. At this juncture Ravana was called urgently by the ministers to attend to some state business. No sooner did the wicked Rakshasa king leave the Asoka garden than the illusory head of Rama disappeared. en Sarama a good natured demoness appeared before Mythilee and consoled her explaining that all that Ravana did was merely a trick and deception to win Sita. Rama had already laid siege to Lanka.

5

Ravana called a council of war to discuss the latest developments.

Malyavan, the maternal grandfather of Ravana and the seniormost statesman presented his note of warning. Making reference to the enemy’s progress and to the evil portents in Lanka he stood for the immediate restoration of Sita and for reconciliation with Rama. But Ravana ridiculed this idea, dissolved the council and went up the palace terrace to survey the enemy forces.

From the mount Suvela, Rama and party had a glance at Ravana on the terrace and he at the enemy cantonment. All on a sudden Sugreeva ew at Ravana and knocked down the crown from his head. en a terrible duel ensued proving that they were match to each other.

Just when Ravana thought it necessary to employ mystic methods the offender was back again with Rama on the mount Suvela. While Rama was amused over this incident he objected to it because it was an unkingly act when war was not yet declared. Sugreeva pleaded that he got infuriated sighting the villain.

Rama saw to it that the distinguished monkey and bear warriors were stationed in strategic positions to combat the renowned demon warriors. e manoeuvre over, he commissioned Angada the most appropriate person to convey the war ultimatum to Ravana.

Angada did accordingly. As a digni ed prince he approached the Rakshasa tyrant and presented his mission: “I introduce myself to you as Angada the son of the late king Vali whose valiant relationship with you

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I am sure you have not forgotten. Now I am before you as the envoy of Rama. is is his ultimatum to you. ‘Because of the boons you have received from Brahma the Creator you have become conceited and wicked. e holy ones, the celestials and the human beings have been tortured by you very long. e time has come now for the world to be cleansed of your heinous presence. You who carried away Sita stealthily during my brief absence now face me in battle and perish. ere is no escape for you from my arrows. But if you are attached to life, with repentance restore Sita to me and crave forgiveness. en your life will be spared. In any case you are no more the wicked king of Lanka. e virtuous Vibheeshana is already crowned the good king of Lanka. Bid farewell to Lanka either in death or in banishment.”

Ravana got infuriated. He ordered four mighty ogres to catch and kill that insolent monkey. Angada allowed himself to be caught. With all the four demons clinging on to him, he shot up in the sky like a rocket.

High up in the air he gave a violent shake thereby severing all the four ogres from his body. As they were falling down headlong Angada gave each a kick which made them fall dead in the palace courtyard in th’e sight of Ravana. e envoy did one thing more. With another kick he cle asunder the tower of the council chamber in which the king and the ministers were assembled. en he returned triumphant to Rama. e monkeys shouted for joy.

Ravana was informed that the monkeys had surrounded Lanka leaving no space for movement. Angrily he went up the palace tower and surveyed the vast army. e monkeys were all armed with boulders and uprooted trees. Orders were immediately given to a huge Rakshasa army to go and crush the entire Vanara forces. Beating the drums and blowing the trumpets the furious army charged forth violently. e monkeys threw boulders as if they were mere pebbles. ey handled huge trees as if they were quarterstaffs and thrashed the demons mercilessly. ey used their nails, sts and teeth. e battle was terrible to behold. ousands fell dead on either side. e eld was coated with blood and strewn with mangled bodies. It was a gruesome engagement.

Still valour alone was in evidence on either side.

Independent of this con agration there were several mighty duels between eminent warriors. Angada fought with Indrajit, Hanuman with Jambumali and Lakshmana with Virupaksha. Marvellous was the skill

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they displayed. e chariots of the enemies were smashed one aer another. Rama was the one individual who wiped out thousands with his arrows.

All day long the terrible battle raged and casualties on either side were immeasurable. Night came and still there was no respite to the deadly ght. Unable to distinguish in the pitch darkness between comrade and foe one enquired who the other was and dealt with accordingly. Horses and elephants employed by the demons were pierced to death by the monkeys with tooth and nail. e chariots were all broken to pieces. e gold ornaments worn by the ogres made them look like re ies in darkness. e Vanaras could easily mark them out and squeeze them to death. e valiant Angada could defeat Indrajit, the invincible. e monkeys roared for joy because of that victory. But Indrajit suddenly became invisible. He owned many mystic powers unknown to the others. Remaining concealed he rained arrows on Rama and Lakshmana. ey could only defend themselves but could not attack the imperceptible enemy. Finally Indrajit employed Nagaastra the mystic serpent weapons and bound the two valiant brothers powerless to move. ey lay on the ground as if dead. Following this tragedy the morale of the monkeys sank. ere was depression in the rank and le.

6

Indrajit returned triumphantly to his father and reported that he

had killed Rama and Lakshmana. Ravana was beside himself with joy because his plot had succeeded. He warmly embraced his son and congratulated him. His immediate plan was to win over Mythilee. So he ordered the demonesses to convey Sita in the aerial car Pushpaka to the battle eld and show her the fate of her husband on whose prowess she boasted and relied so much. Seeing the two brothers lying motionless on the ground Vaidehi burst out in wail: “I sustained life for the sake of Rama; but I am fated to see him fallen. e expert astrological prediction was that I would beget sons and that I would not be widowed. at statement is belied. e Rishis extolled my Lord as the invincible. e holy men’s pronouncement is belied. Now I must complete this tragedy by putting an end to my wretched existence.”

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At this stage the accompanying Trijata the good demoness intervened. “Instinctively I feel that this gloomy spectacle is only a passing phase. You practised patience so long. Please persist in it little more. You will see change of events for the better.” So she said and infused courage into Sita.

Sugreeva got completely upset seeing the plight of the two brothers.

Fear and confusion overtook him. But Vibheeshana goaded him on to calmness and to the discharge of duty even in adverse circumstances.

He pointed out that the brothers were not dead. ey were merely under the spell of a mystic charm. ey would soon recover. e monkeys therefore kept vigilant watch over the brothers prostrate and apparently lifeless. (Paramatman enshrined in the hearts of all is seemingly inert to them who are given to the turmoils of sensuous life.)

Rama woke up, the duration of his enchantment being over. By sheer will he set right his wounded limbs as best he could. en seeing the plight of Lakshmana he burst into woe: “Bere of my peerless brother life is a burden to me. I shall forthwith repay him by joining him in the other world. Only my pledge to Vibheeshana fails to be ful lled.

Sugreeva has more than repaid me. He need not sacri ce his men any further. Without Lakshmana life is purposeless to me. I shall perish.”

At this stage Vibheeshana arrived on the spot to study the developments. Seeing the sorry situation in which the king-makers were placed he feared that the scheme to redress Lanka would not hatch. e monkeys in their turn ran pell-mell mistaking the new comer for Indrajit, the terrible.

Now Sugreeva calmly coped with the confused state of affair. First of all he rallied the monkeys explaining to them that the new arrival is that of Vibheeshana the ally and not that of Indrajit the foe. He assured the ally that he would vanquish the villain and place him instead on the throne of Lanka. Sugreeva then directed Susena his father-in-law to convey Rama and Lakshmana to Kishkindha and have them treated back to normal condition. In the meanwhile Sugreeva would kill Ravana and return rescuing Sita for Rama. But Susena suggested he knew of two herbs Sanjivakarani and Visalya on the mount Chandra in the ocean of

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milk. ose herbs would restore life and cure wounds instantly. Maruti was commissioned to carry that mount to the spot. Luckily Garuda rushed to the scene just then. e Negaastra or the mystic serpent weapons became ineffective in the presence of Garuda the vehicle of Vishnu. e brothers were released and made whole. ey became t for war.

7

Ravana had it proclaimed with tomtom in the streets of Lanka

that Rama and Lakshmana were slain by Indrajit. Hearing it the Rakshasas shouted for joy. But following in its wake there was a countershouting for joy in Sugreeva’s cantonment causing surprise to Ravana.

He ordered an immediate enquiry into it. e report came that both Rama and Lakshmana were freed from the fetters of Indrajit’s Nagaastra and that they were like wild elephants leading the army. e lord of Lanka was both ashamed and annoyed. For, it was no easy matter for aught to escape from Indrajit’s serpent shackles. e care-free king of Lanka now became somewhat care-laden.

Dhumraksha a valiant commander was ordered by the Rakshasa king to march with the required army and kill Rama. e commander felt honoured he was called rst to duty. He arrayed a huge army and charged on the monkey forces with all sorts of deadly weapons. e monkeys in return hurled huge rocks and trees on the demons. Loss of lives was immense on either side. e encounter between Dhumraksha and Hanuman was terrible to behold. e mighty Maruti ung a huge rock on the demon and crushed him to death. e remnant of his army ran in dismay into Lanka. e infuriated Rakshasa king next issued orders to Vajradamshtra the valiant to lead without delay a mighty army and do away with the wicked enemies. is warrior bowed in obedience before the king and sallied with a huge well equipped army to the southern gate and attacked Angada and his army. e battle that ensued was terrible to behold. e loss of lives on either side was incalculable. Angada’s ultimate hand to hand ght with Vajradamshtra was long and gallant. e demon was done to

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death in the end. His remaining forces ed in confusion into the city. e Vanara forces gathered round Angada and yelled for joy.

Command came next to the unassailable Akampana, the commander-in-chief to annihilate the enemy forces. Unshakable is the literal meaning of the word Akampana. It was this Akampana who brought the news to Ravana of the total annihilation of the Janasthan in the Dandaka forest. Marshalling a huge and well equipped army he moved on his great chariot to the battle eld. e thrust that he made was terri c to look at. e encounter that followed between the two forces was appalling. In the thick cloud of dust raised in the eld no distinction could be made between friend and foe. It so happened that now and then a monkey fought against another monkey and a Rakshasa fought against another Rakshasa. Great was the carnage covering the land with the slain.

Akampana was raining arrows on the monkeys and killing them wholesale. is monstrous act of his infuriated Maruti. He uprooted a huge tree and banged it on the head of Akampana with such a force that his head was jammed out of recognition. Seeing the fate of the commander-in-chief the surviving army ran in panic into Lanka.

Ordered by Ravana another commander Prahasta by name sallied to the battle eld with a huge detachment heavily armed. e beating of the kettle-drum and the blowing of the trumpet deafened the monkey forces. It was expected that by this strategy the monkeys would be all scared away and that the two deserted brothers would be taken captives.

Whereas the counter-tumult made by the monkeys was equally piercing into the ears. A deadly ght ensued. Casualty on either side was incalculable. Prahasta the Rakshasa general fell in with Neela the Vanara general. e combat was ferocious. Prahasta succumbed to the deadly rock that Neela valiantly ung on him. e ogre force retreated and reported to Ravana the shameful end of his eld marshal.

Ravana became infuriated hearing of the death of his commanderin-chief at the hands of the enemy. He said, “e vanquisher of Prahasta cannot be an enemy of mean prowess. So I shall myself encounter and exterminate him and his forces.” Imposing and fear-invoking was Ravana’s sally into the battle eld. His magni cent chariot drawn by four

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spirited steeds pierced through the Vanara sena even as a whale would plough through the small fry in the sea. Sugreeva gave him battle. In the terrible duel the monkey king suffered reverse. Hanuman who assailed him next could not do anything tangible. Neela also did not prove himself up to the mark. ough Lakshmana fought valianty he was temporarily put down by Ravana. Surveying the sorry situation, Rama came forward to give the villain a taste of his arrows. Hanuman who had by now got completely recovered from fatigue offered to carry Rama on his shoulders for ghting facilities. is simple contrivance made Rama on a par with the well equipped king of Lanka to carry on the warfare.

(Resourcefulness reveals the genius of man.) e battle between the arch-enemies was terrible to behold. Every sha shot out by the one was counteracted by the other. Ravana transgressed the war decorum by hurting Hanuman, the vehicle. Rama in retaliation despatched darts that destroyed the chariot into pieces and killed the horses and the charioteer. An arrow aimed on the broad chest of Ravana made him stagger and let fall the bow. Yet another arrow tore away the diadem from the head of the tottering king. Now in clear and grave accents Rama stated: “You fought very well today. My eminent warriors are defeated by you. You seem tired. So I shall not despatch you now. Go back to Lanka and take rest. Aerwards, refreshed and mounted on another chariot you shall come and behold my power.”

Humbled, crest fallen and ashamed the lord of Lanka trekked back into the palace. is was the rst time he met with a reverse in life. So he became re ective. e thought of his wicked deeds pricked his conscience. Still he wanted to make one more desperate struggle to vanquish the monkey forces marshalled by man, both being insigni cant creatures in his view.

8

The mettle of which Ravana was made was too thick to be agitated

long over a tri ing reverse in life. He was himself again. He summoned a few of the stewards and ordered: “Go just now to Kumbhakarna and wake him up from his wonted sleep for several months at a stretch.

Adopt any method you nd effective, rouse him up, feed him well and bring him here. He is the proper giant to exterminate the impudent invaders.”

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A curse was spelt by Brahma the Creator God on Kumbhakarna that he was to have sound sleep for ve months and wakefulness for one month. is was aer the way of the north pole and the south pole having sunshine just for two month? a year. Waking up from sleep he used to feel rapacious hunger and thirst. An enormous quantity of food and drink were therefore got ready for him. en came the task of waking him up. e air current created by his breathing was so forceful that those who stood near by could not maintain balance.

A battalion started shouting and yelling into the ears of the sleeping Kumbhakarna, but to no effect.

Conches and trumpets were then blown in vain. Strong demons started stroking his body, striking it next and best ling it last. Still there was no hope of waking him up. Finally they employed elephants to rock and roll him violently. is process had some effect. e half awake Rakshasa demanded refreshments and they were supplied in heaps and barrels. Sleep, hunger and thirst over, Kumbhakarna demanded the cause for disturbing his sleep. e formidable invasion of Lanka by Rama and Sugreeva, the belligerent state is which the country was placed, the losses of lives and property incurred so far, the narrow escape of Ravana from death—all these reverses were recounted to him in detail. Because of this emergency Ravana had asked for the intrusion into the blissful and protracted slumber of his brother.

“Shall I go and slain Rama before seeing Ravana?” was the response made by the veteran votary of sleep. e ministers pleaded with Kumbhakarna to see the king rst and then to take action based on war counsel.

Kumbhakarna met his brother at the counsel chamber and upbraided him for his rash action actuated by lust.

Ravana got angry; but he controlled himself. He said: “Now Lanka is in danger. I am in need of your prowess, not your preaching. A true friend and kinsman gives help at the time of danger. Brother, if you have love for me, please come for my rescue.”

Kumbhakarna was moved by this appeal. “ I am your brother. Your enemy is my enemy. Shed all fear. Treat Rama and Lakshmana as

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slaughtered by me, I shall wipe out the monkey forces.” us did he pledge himself to action.

Now Ravana picked up courage. He was proud of his brother who chose to sack the enemy forces, single- handed. He, however, equipped him with an enormous army and made him sally on the enemy. Seeing this gigantic gure charging against them the monkeys ran pell-mell on all directions.

Angada the unassailable, however, rallied his confused forces. ey took positions and jointly attacked Kumbhakarna on all sides. But they were all repulsed by the giant enemy. Angada again gathered them using forcible words and friendly reproaches. Anjaneya now attacked Kumbhakarna hurling a huge crag and hurting him severely. e enemy however retaliated and hit Hanuman on his mighty chest. at made him stagger and stay behind for a while. Angada then assailed the enemy who in return made the assailant fall faint on the ground. Sugreeva next attacked him but with no effect. e enemy’s counter-attack with an arrow was dangerous. But Hanuman caught that arrow half way and snapped it on his thigh. Kumbhakarna next struck Sugreeva senseless with a boulder and carried him away hoping to put an end to the war that way. e monkey forces became depressed because of the capture of their king. But Maruti infused spirit into them saying that Sugreeva would somehow escape. Lanka became jubilant over its hero carrying away its enemy king captive. In the streets of Lanka Sugreeva regained consciousness and clawed off the captor Kumbhakarna’s nose and ears.

(Sister Surpanakha’s fate was repeated.) e demon threw down the biting monkey intending to trample him to death. But Sugreeva sprang away to his camp!

Furiously Kumbhakarna came again to the battle eld. But he was then no more Kumbhakarna which meant the ‘ pot-eared’. e noseless and the earless bleeding face was funny to look at. He started consuming monkeys on a large scale. But Lakshmana put an end to that greedy act by showering shas on him. While appreciating the superb warfare of this younger brother, Kumbhakarna chose Rama as the target and directed his deadly weapons against him. With a sharp weapon Rama

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cut off one arm of Kumbhakarna. e arm and the mace in it went whirling in the air and fell on the ground crushing several monkeys to death. Another arrow removed the other arm. Two sharp crescent- disks cut and carried away the colossal legs. e maimed giant still continued to do havoc. Rama’s arrow cut the head from the trunk and threw it into the sea. Half of the trunk fell into the sea and the other half into Lanka damaging its walls. at was how Rama did away with Kumbhakarna the staunch support of the sovereign of Lanka.

Ravana was shocked and almost swooned getting the sad and disgraceful news that Kumbhakarna was cut to pieces by the sharp shas discharged from the bow of Rama. He felt life was meaningless to him aer losing this brother. e Rakshasa element in him became patent through this tragedy. He drove away Vibheeshana because he was a hindrance to his wicked ways. He sank in sorrow when the other brother, a party to his evil ways, perished ghting for him. A Rakshasa is one who is sel sh to the core and who is inordinately indulgent in sense pleasure. e promoters of his sensuality are his best friends. ese base traits are in evidence in Ravana.

A bully is also a coward. In other words that man who threatens and teases the weak is afraid of the strong. He avoids contact and con ict with the valiant but courts and gains a score over the unwary. While boasting that the Rakshasa mettle was superior to the human mettle Ravana scrupulously avoided contact with Rama at Dandaka forest and at the battle eld in Lanka to the extent possible. He staked his kith and kin for sel sh ends. at is the way of the coward. On the other side the manner in which he utilized Maricha for his personal gains was the mark of a bully. at penitent son of Tataka was forced to choose between the arrows of Ravana and of Rama.

9

Ravana had a number of people as kith and kin. ey were cousins

and nephews. Trisiraa, Naraantaka, Devaantaka, Mahodara, Matta and Atikaaya were prominent among them. ey approached their king and roused up new spirit in him. ey belittled the past defeats as mere chance slips caused by inadvertence. at the superiority of the Rakshasas in warfare should never be ignored nor forgotten was their

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plea. e royal group then volunteered to ght with the foe and change the defeat into victory. Ravana picked up courage and gave sanction to the new onslaught. e gallant band mobilized the army and charged upon the enemy. erefore the battle raged again. Many a heroic deed was performed on either side. Angada and Anjaneya proved themselves prodigies of valour. e Rakshasas were no whit behind. ey harassed the enemy vehemently. But the demon leaders fell one by one while the monkey chiefs still ranged the eld.

Furious was the duel between Atikaaya and Lakshmana. Long did it rage each discharging mystic and counter-mystic weapons. Lakshmana was amazed the Rakshasa could resist his attack so long. Finally he discharged the Brahmaastra and did away with the demon. At his fall the terror-stricken Ravana forces retreated into the Lanka fortress. e literal meaning of the word Ravana is he who makes the world weep and cry. e demon Ravana actually caused the people of the world to cry. But ultimately his karma rebounded upon himself. He sat heart-broken reviewing the losses he had incurred. His kith and kin had all laid their lives for his sake. e ruin of Lanka gave sight all around him. Sorrow was written large on his face.

Indrajit, the conqueror of Indra, appeared before his father and cheered him up: “Grieve not, O, father. When I am alive, why should you be worried? I shall make up for all the reverses.” He mobilized a mighty army and moved on to the war front striking terror in the enemy forces. He went equipped with all the mystic methods of warfare known to him. To ignite a sacri cial re (homaagni) and perform mysterious rituals was the rst thing he did, thereby making himself invisible and invincible. en he waged the war. Terrible it was to behold. All the warriors in Rama’s camp fought valiantly. But all of them fell defeated one aer another. For they had to charge against the void or on an imaginary enemy. Indrajit was nowhere visible while discharging his deadly weapons. On Rama and Lakshmana he let loose the Brahmaastra, the inescapable dealer of death. Rama told his brother about the effect of this weapon and also about their willing and seeming submission to it for some time out of regard for Brahma, its originator. Indrajit fought

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splendidly. Not a single monkey stood erect. All lay prostrate, killed? maimed or made unconscious. Rama and Lakshmana were done to death, so thought Indrajit. He returned triumphant and reported his achievements to his father.

10

Hanuman

was the only individual who escaped uninjured.

Vibheeshana searched for him and found him out. Both of them walked through the carnage and studied the situation. All the warriors including Sugreeva and Angada lay prostrate. Jambavan gathered up his exhausted energy and called out in subdued voice if it was Anjaneya that was surveying the situation. Getting a positive answer the old and mutilated bear added: “Maruti, you are the only person who can save us all from this plight. Fly quick to Mount Kailas in the Trans-Himalayas. Adjoining it is a peak full of herbs. Four among them are more luminous than the rest. ey are Mrutasanjeevanee the herb that gives life to the dead, Visalyakaranee the herb that heals wounds, Saavarnyakaranee reviver of them only who belong to the same group or party and not the aliens and Sandhaanakaranee the herb that unites and heals the severed limbs.

Please procure those herbs and y back as quickly as possible. On you depends the fate of us all.”

Maruti shot up northward like a meteor. He landed on the peak adjoining Kailas. ere was no time to mark out the speci c herbs. So he uprooted the peak and ew back with it. In its presence the entire army woke up, revived and rejuvenated. is miraculous feat done, Maruti put back the peak in its place. Sugreeva, Angada, Rama, Lakshnana and the entire army were hale and hearty again. at night a company of Sugreeva’s army raided Lanka thereby springing surprise on Ravana. e annoyed king ordered Kumbha and Nikumbha, the sons of Kumbhakarna, to chase away the besiegers. But the assailants gave battle and fought furiously. e two princes were slain. e help of Indrajit was again sought. He sallied out determined to annihilate the invaders entirely. Again he offered mystic sacri ce in the battle eld and became invisible. He rained death on the enemy forces.

Rama and Lakshmana directed their shas against the hissing arrows of

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the imperceptible Indrajit. But he became visible again, produced an illusory Sita and beheaded her by his magic power.

At this sudden and unexpected turn of event Rama was shocked and he sank in despair. He wailed that virtue had been vanquished by wickedness. At that stage Vibheeshana approached him and cheered him up stating that the slaughter of Sita, which he saw was merely a delusive magic played by Indrajit. Ravana’s dream was not to kill her but to win her over.

In order to make himself invisible again Indrajit was obliged to light the sacri cial re and go through the rituals on the war front. en Rama bade Lakshmana and Hanuman to obstruct the mystic process.

Both of them pierced through the protecting ogres and drew the archenemy into con ict. Indrajit had to leave the mystic rites incomplete and face the foes. And because of the incompleteness of the rituals he could not become invisible. Visibility deprived him of all advantages over the enemy. A fair and gallant ght was the only possibility now.

Mounted on a chariot Indrajit faced Lakshmana in an open warfare. Lakshmana in his turn mounted himself on the shoulders of Hanuman. e ght began. Dreadful was the duel. ey fought furiously for a long time. Neither party waned. But Indrajit’s chariot was smashed. e second chariot that he mounted met with the same fate. e mystic weapon employed by the one was counteracted by the other. ey vied with each other in the knowledge of secret weapons and in the skill of putting them to use. At last Lakshmana took up the Indraastra and discharged it uttering “ Let Rama’s righteousness and truthfulness have their effect on Indrajit, the son of Ravana.” Off went the head of Indrajit, the conqueror of gods, the protector of the mighty Ravana! As his body rolled on the ground headless, signs of auspiciousness became evident on earth. e monkey and bear forces shouted for joy.

11

Hearing

that Indrajit was slain by Lakshmana, Ravana was stunned. He who caused pang to countless souls was compelled to taste it himself to the point of heart-break. He took some time to recover from that woeful shock. He then made the grim determination to chop

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off the head of Vaidehi in revenge. Sword in hand he hurried to Asoka garden. But Supaarswa a sensible minister made bold to remind the Rakshasa villain that by slaughtering a defenceless captive woman he would gain ignominy. Instead he was to kill Rama and make Sita his own. So Ravana desisted and recoiled with dejection. e bereaved Ravana next ordered his reserve forces to make an all-out attack on Rama. If they failed to kill him the king would himself destroy that forest-dweller. e gallant army sallied out against Rama.

What ensued was a marvel. Rama employed the Gandharva astra known only to himself and to Siva. Because of that weapon his presence was felt everywhere and at the same time he was invisible. (is is characteristic of Paramatman). e Rakshasa stock was all annihilated. e bere women and children were all weeping and wailing within the city of Lanka. ey wailed that the old prediction that a woman would be the cause of the destruction of the Rakshasas of Lanka had come true in the person of Sita.

Hearing the heart-rending cries of the Rakshasis, Ravana grew infuriated. He ordered the yoking of the horses to the chariot, the mounting of the weapons on the chariot and the marshalling of the remnant of his warriors and army. He sallied forth to avenge the slaughter of his relatives and generals. Fire was sparkling out of his eyes, as it were. But nature outside struck an inauspicious note. e sun seemed pale, quarters hazy and creatures depressed. But the warinfatuated Ravana, heading towards annihilation, paid no heed to portents and pushed against the monkey forces slaying them in large numbers.

Equally ferocious was Sugreeva’s onslaught on the Rakshasas. e death-blow that he dealt on Viroopaaksha the demon general was terrifying to the foe. e fallen one was replaced by Mahodara another ogre chief. Aer a gallant ght he also fell victim to Sugreeva. Angada in his tuin gave a valiant ght with Mahaapaarsva, another Rakshasa general and killed him. e loss of the last three generals stirred Ravana to greater wrath.

He directed his arrows against Rama. A tremendous duel ensued. Each tried to hurt the other discharging mystic weapons; but each counteracted

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the weapons of the other. e Naga astra employed by Ravana was made ineffective by the Garuda astra shot out by Rama. ey were on a par with each other both in the knowledge of the mystic weapons and in the skill of putting them to use.

While the Rama-Ravana war was waging terribly Lakshmana attacked the charioteer of Ravana and slew him. At the same time Vibheeshana killed the steeds yoked to Ravana’s chariot. e infuriated lord of Lanka leapt to earth and let loose the sukti weapon against his own brother now allied to the foe. Lakshmana quickly threw himself in front of Vibheeshana, received the dart himself and saved the ally.

Lakshmana fell senseless on earth. Rama had no time to attend on his wounded brother. He charged hard on the foe and chased him away frightened. en he ran to Lakshmana and pulled out of his chest the arrow that could not be extricated by the attending monkeys. Lakshmana seemed lifeless to the anxious elder brother. So he gave vent to lamentation. Life on earth seemed purposeless to him without Lakshmana, his counterpart. But Sushena sought to cheer him up pointing out that there were signs of life lingering in Lakshmana. en he asked Hanuman to hurry up to the Himalayas and bring those mysterious herbs that could heal and revive life. is done Lakshmana rose recouped to normalcy. Rama was himself again seeing his brother hale. e younger brother then reminded Rama of his pledge to kill Ravana; it was to be done before sunset that day.

12

Ravana rearmed himself with another chariot and suitable weapons and appeared gallant on the battle eld. When Raghava stood on earth to assail the villain, Indra, the king of gods thought it proper to arm him with celestial weapons tted in his chariot and driven by his charioteer Maatali. He descended that fully equipped vehicle on earth before Rama and submitted that it was offered to him by Indra.

(Providentially help comes always to a good cause.) Now the celestials took position in different regions to witness the warfare between virtue and wickedness.

In the course of the terrible combat Ravana employed the devastating Soolaayudha. While it was causing havoc Rama employed

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Sakti aayudha supplied by Indra. Not only did it nullify the effect of the former, but it was also wrecking the faculty of understanding of Ravana.

At this stage Raghupaty stated: “You made a hero of yourself by stealing Sita away during my absence. Now prove your worth facing my arrows.” e villain had no word to utter. His weapons were failing. Seeing his plight the charioteer withdrew his vehicle from the scene of war. e momentary confused state of mind of Ravana gave place to his normal demoniacism. He ared up on the charioteer for disgracing him by driving the chariot away from the enemy front. But the driver paci ed him stating that actually he discerned weariness both in the ghting king and in the tugging steeds. And that was the cause of his pulling away from the enemy. e refreshed Ravana drove again to engage the enemy in war.

In the meanwhile the Sage Agastya who had already endowed Rama with celestial weapons, made his appearance before his hero and instructed him in Aaditya hrudaya — the almighty formula. Rama was therefore fully equipped for the decisive battle.

Rama and Ravana attacked each other ferociously. e armies on either side suspended their warfare and watched the gallant ght with amazement and suspended breath. Ravana sought to smash the ag staff on Rama’s chariot. But the attempt became futile. Raghava’s retaliation was marvellous. With a single arrow he snapped off the ag staff on the enemy’s vehicle.

Seeing the swiness of the steeds yoked to the chariot used by Rama the enemy sought to slay them with his deadly shas. But Rama’s counter-arrows made them ineffective. In his turn Raghupaty chose to slay the steeds that drew dexterously the chariot of Ravana. But he also arrested the arrows of his enemy with equal cleverness. e charge of darts and counter-darts on either side was gaining speed. e whizzing arrows made a canopy, so to say, above the battle eld. e denizens of heaven and earth gazed with wonder at the amazing performances of the demon and the divine person. Rama-Ravana ght was unparalleled, was their verdict.

Finally Rama chose to chop off the head of the enemy. With that decision he aimed a shining arrow at him. It had its effect. Off went the

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head; but in its place another head sprouted. Head aer head was cut off; new head aer head was replacing the fallen one.

Day and night the war waged, the result being the same— Ravana’s head being renewed Rama then took up the all powerful Brahma astra, invoked the divine power into it and discharged it against Ravana, the embodiment of wickedness. It pierced through his heart, touched the earth and returned to Rama’s sha case. Ravana rolled dead on the ground. (Spiritual enlightenment is the only panacea for the endless earthy evils.) e mortals and the immortals shouted for joy.

Rama’s foremost exploit on earth was achieved. Lanka became the land of Vibheeshana.

13

Though born of the demon stock Vibheeshana was imbued with

noble elements. In public interest he saw to it that Ravana the embodiment of evil force was eliminated. But his ties of blood as brother now came to the forefront. So he gave vent to spontaneous feelings of sorrow and bereavement. e one that never knew defeat from the immortals had been done to death by a mortal. Vibheeshana’s warnings had not been heeded. Utter destruction was the result. us he lamented.

Aer a while Rama intervened, consoled him and instructed him to perform the obsequies be tting a Vedic scholar, a person who performed rare penance for the acquisition of mighty powers, a gied kind and an invincible warrior—all of them the fallen Ravana was. He fell ghting like a hero. Death at the hands of Rama had washed away all his sins. So Vibheeshana was to adore his brother through the rites.

Along with the other queens, Mandodari the rst queen of Ravana tramped to the eld of tragedy and wailed aloud: “My lord, who has been the lord of the three worlds now lies on dust mangled to death by a man. My dream that I would never taste sorrow is snapped. e pang of it gnaws at me now. Victory over gods was the watch ward of my lord.

Alas! So easily he lies slain by a mortal. I prided myself upon the unparalleled prowess of my husband and of my son Indrajit. Now I am le behind a forlorn destitute. My husband separated Sita from her husband. I did not then understand her sorrow. Now that I am separated

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from my husband I realize her sorrow. She will be reunited with her husband. I am widowed once for all. Fate is all-powerful.”

Rama asked Maatali to take back Indra’s chariot to his heavenly region. He then approached Sugreeva, embraced him warmly and thanked him heartily for the unimaginable service that he rendered in the defeat of Ravana. A help of that kind was a rare phenomenon Instructed by Rama, his counterpart Lakshmana gave a ceremonious bath to Vibheeshana and crowned him the king of Lanka. Rama next directed Hanuman to convey the happenings to Sita in the Asoka grove.

Hanuman delightfully wended his way to the presence of Sita, prostrated before her and conveyed the glad news: “e villain is killed

by Rama. You are no more a captive. is place belongs to Vibheeshana our ally and devotee of Rama. So you are in your own place. Rama, Lakshmana, Sugreeva and Vibheeshana send to you their message of welfare. ey are anxious to hear about your welfare.”

Sita remains mute and motionless.

Hanuman: Mother, why do you not speak?

Sita: “Emotion chokes my heart, it ties my tongue.” With tears rolling down her cheeks, she added, “Now shall I repay you? I am not able to pitch upon the prize that I should bestow upon you.”

Hanuman: Rama’s victory is the prize I have obtained. Mother, there is no other reward equal to it.

Sita: Great hero, your wisdom is superb, your prowess matchless, your character sterling, your humility unsurpassed. You are the embodiment of perfection.

Hanuman: Mother, here stand the demonesses who teased and tormented you. Permit me and I shall despatch them to the nethermost region. A hit, a blow, a knock, a kick, a slap—these are enough to wipe them out.

Sita: No, my dear son; this is not the way of the virtuous. e sinner who caused me sorrow is slain. ese creatures were mere instruments. We must be compassionate towards them. My suffering was providential. Nobody should be blamed for it.

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Hanuman thinks to himself: “is magnanimity is possible of none but the spouse of Rama.” en he speaks: “Mother, what message shall I carry from you to Rama?”

Sita: I long for reunion with my lord.

Hanuman prostrates and departs.

14

In response to Anjaneya’s report Rama asked Vibheeshana to have

Vaidehi bathed, dressed up and escorted to his presence. Vibheeshana entrusted this pleasant duty to the womenfolk in the palace. Mythilee had thought of presenting herself haggard to her lord. But Rama’s wish was carried out. Sita was given a thorough going bath and was donned be ttingly. In a palanquin she was solemnly conveyed before Rama. e Rakshasas and the Vanaras thronged shoulder to shoulder to have a view of the woman, because of whom Ravana and many others died and the history of Lanka changed.

Raghu Rama’s bearing had now become visibly changed. e normal fascinating attitude had given place to a frightful one. e meeting therefore of the husband and wife aer a long separation was anything but joyous. In grave accents Rama spoke to the weeping Sita: “I sought the friendship of Sugreeva and that of Vibheeshana in order to take action against the lustful and wicked Ravana. He deserved death and that has been meted out to him for the protection of Dharma.

For the same reason, O Sita, I shall have to take action against you.

Ravana the profane carried you away by force. He kept you in his house for several months casting lustful gaze at you. You are therefore de led.

I shall not have reunion with the tainted Sita. I disown you. You may choose to live wherever and with whomsoever you like.” e weeping Sita now turned into the hero-souled Sita. She responded: “ Aaryaputra, why do you speak like a commoner? I am not what you allege. I swear I am ever the same stainless Sita. What had happened to me was providential. Against painful odds I held on to life believing that it belonged to Rama and not to me. But the contrary is pronounced just now. If this message had been sent to me through Hanuman, untold trouble to many assembled here would have been

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averted. Lingering pain to me also would have been terminated by my dropping off the body.

“A person’s physical frame is vulnerable to pollution, however much it may be kept protected. And that has been my fate. But in mind and spirit I am whole and chaste. I know I am pure as purity itself.

“Now that Rama has disowned me I am free to handle my life as I like. I shall consign it to re and merge the core of my being into the Cosmic Reality which I equate with Rama.

“Lakshmana, you have been magnanimous to me more than I deserve. is last kindly act, do for me. Please light up a blazing re for me.”

With dismay and indignation Lakshmana looked at Rama. His calm silence amounted to consent. e younger brother therefore kindled a huge re. en Sita silently circumambulated her husband in reverence, stood before the blazing bon re and spoke: “O god of re, unforeseen circumstances separated me bodily from Rama and imprisoned me in an unwanted environment. So Rama has a right to test me. you please burn up my body if you nd it polluted. Either as Janaki or as Vaidehi (the bodiless) I shall be ever in union with Rama.” She walked into the leaping ames and disappeared. e entire assembly stood stunned and aghast! Not a word from a single soul. Was this the end ? e celestials descended an earth and gathered in mute admiration round the re. e god of re took form within the ames and announced : “ Sita is the embodiment of purity. So I am unable to burn her.”

Rejuvenated, radiant and meek Sita walked out of the allconsuming re. She was merciful to one and all—to him who tempted her, them that teased her and him that tested her.

Rama received Sita with all tenderness. e re ordeal made their reunion sublime and soul-elevating. e celestials and the terrestrials who were longing for this divine sight shouted for joy and praised and adored Sita Rama in glowing terms.

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e departed king Dasaratha was escorted in a brilliant chariot from the land of Indra to the eld of Rama’s action in order to make the joy of the latter’s exploits increase many fold. Raghunandana prostrated in reverence before his father. e old king put it to the son that the company of the Rishis in heaven gave him no joy because of his separation from Rama. Now he had got completely consoled because of the great cosmic purpose behind the separation. Embracing the son he gained everlasting bliss. He exhorted the son to return to Ayodhya forthwith and assume the throne. He asked Lakshmana to serve his brother loyally. He blessed Sita to be the model wife of Rama. He asked her not to mind the test imposed on her by Rama in order to set an example to the world. Before the father ascended again to heaven the son made a plea: “Father, I implore you not to harbour ill-will towards my mother Kaikeyi and my brother Bharata.” A more magnanimous mind than this, the world is yet to see.

Indra who was delighted with Rama’s rare exploits offered to do him some substantial good turn. Rama pleaded that all those monkeys and bears who laid down lives for his cause and all those who are maimed and wounded might be restored to robust life. at prayer was liberally granted by Indra. e dead monkeys and bears rose to greet the living ones. e joy of it was immense.

Vibheeshana expressed to Rama his desire to bathe and decorate him to his heart’s content and to entertain his entire retinue to a sumptuous feast. His further plea was that Rama should stay long in Lanka. Rama’s polite reply was that time at his disposal was short. He had to hasten back to Ayodhya to ful l his promise to the sorrowstricken Bharata. While he was still in asceticism, Rama was neither to feast nor to abandon his ascetic attire. But Vibheeshana was instead requested to entertain Sugreeva and his army be tting the new monarch of Lanka.

Vibheeshana agreed to these pertinent points of Rama and offered to solve the time problem by transporting Rama and his retinue to Ayodhya quickly by the Pushpaka ying chariot which Ravana had appropriated from Kubera, the lord of wealth. e gis that Vibheeshana made to Sugreeva and his retinue were liberal and costly. ese acts of cordiality and friendship were undreamt of during Ravana’s regime.

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15

Pushpaka chariot

ew northward in the air taking Rama, Sita, Lakshmana, Sugreeva, Vibheeshana and their followers. Rama pointed out from air to Sita the places connected with their forest life. e chariot nally touched at Bharadvaja Asrama.

Fourteen years ago Rama’s asceticism in the forest was formally commenced at Bharadvaja Asrama and now it was formally terminated at the same sacred place. e Maharishi was immensely pleased with the exploits of Rama. e trio that set out southward then had now returned with a multitude. e Maharishi bade the party stay a day at the Asrama.

In the meanwhile Hanuman was sent in advance to communicate to Guha and to Bharata the glad news of Rama’s arrival at Ayodhya on the morrow. Hanuman was further commissioned to observe if Bharata had got attached to the power of sovereignty that he had tasted and enjoyed for fourteen years. In that case he would be le undisturbed to reign over the vast empire.

Hanuman, the harbinger of happy news, brought delight rst to Guha and then hastened to Nandigram in the outskirts of Ayodhya. He saw Bharata and understood the stuff he was made of. ere was no trace of regal splendour in him. Attired as an ascetic, thin and worn out, he was absorbed in the thought of Rama. He was surrounded by able and upright ministers and generals who had developed the empire in every respect. Meditation on Rama for fourteen years made its mark on Bharata. In thought, word and deed he was the vehicle of Rama. “Will I see my brother Rama again?’’ was the anguish burning in his heart day and night. e long expected day of Rama’s return had come; but no news of his whereabouts. “If my brother does not turn up today as promised I will not be able to hold on to life”, so thought Bharata.

Presently a person presented himself and declared, “Rama returns tomorrow with Sita and Lakshmana.”

It seemed as if the dying Bharata was infused with new life. “Are you man or god who give this message to me?” he interrogated and swooned with joy. e agreeable shock over, Hanuman introduced himself and recounted brie y all that took place since Bharata parted with Rama at Chitrakutam. e languishing life of the two brothers at Nandigram got lit up with new hope and energy.

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Bharata issued orders to the ministers, army men and to the public to make rapid preparations to give a tting reception to the home coming king. e city rose like one man and got the royal road decorated and lled with crowds seething with joy. As the approaching pushpaka chariot became visible in the sky, Bharata carried the wooden sandals of Rama on his head and stood in reverence. When the chariot touched the ground he xed the sandals to the feet of Rama as the mark of returning the kingdom to its worthy sovereign. en the brothers embraced.

Bharata and Satrughna touched the feet of Sita in reverence. Sugreeva and Vibheeshana were introduced to them as the newly earned brothers.

Alighting from the chariot Rama touched the feet of his mothers in reverence. en Sita and Lakshmana did the same. e procession moved towards Ayodhya. e hilarious crowds were mad with joy. Fourteen years ago when Rama snatched himself away from the city the feelings were different. Blessed were the many who lived to see Rama returned achieving superhuman deeds and establishing Dharma wherever he went, Had he adhered exclusively to Ayodhya as desired by the then populace his advent would not have been the great gain that it was to the world outside.

In the presence of the mothers in the palace Bharata submitted to Rama : “ Brother, it was in obedience to your wish that I chose to be your regent. e thought of your safe return sustained me these fourteen years. Blessed I am that I see you again as the King of Ayodhya. Please examine the treasure, army and the palace. e wealth is increased tenfold. Your subjects have all been well looked aer.” Bharata was more delighted in surrendering the kingdom given to him than one would be in gaining a kingdom.

Rama on his part had no greedy eye on the wealth of the kingdoms of Kishkindha and Lanka which he changed from bad to good. He was the king-maker wherever he went. Legitimately he could have laid hand on a large portion of the opulent wealth of Lanka. But not even a feast would he accept from Vibheeshana. On the other hand on the occasion of his coronation at Ayodhya his gis of costly costumes and jewels to Sugreeva, Vibheeshana and their retinues were kingly. e things required for the coronation were quickly gathered.

Sacred waters were procured from all the holy places. At the appointed

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time on the auspicious day Rama and Sita were royally robed and placed on the bedecked throne. Vasishtha sprinkled the sancti ed holy waters on them. e jewelled crown of the solar race was placed on Rama’s head. Not only the terrestrial dignitaries but also the celestials thronged to witness that august ceremony. e great Rishis pronounced benediction. People on earth rejoiced because Rama had become the King of Ayodhya.

Rama Rajya was a sweet combination of monarchy and democracy.

It was a monarchy because Rama the embodiment of Dharma protected it with a paternal care. He paid personal attention to the welfare of all sections of his subjects. Individuals as well as groups had free and easy access to their beloved King. eir representations were all duly attended to by Rama. It was democracy because people at all levels were fully represented in the council that guided the King. Public opinion was respected and given effect to as if it were a mandate from above. Because of its smooth and harmonious working people were hardly ever conscious of a government governing them; and that was Rama Rajya.

Rama Rajya remained long the model for the world. People were devoted to God. Righteousness prevailed everywhere. Honest endeavour and noble toil marked mankind. Nobody was a drone in society. Peace and plenty reigned supreme. People were all happy and contented.

People were all healthy. Famine, drought and pestilence were unheard of. e and murder never took place. Fear was not, nor anxiety. Rain and sunshine were balanced. Lands and cows yielded in plenty. Earth beamed as heaven because Lakshmi as Sita sat by the side of Rama. q

7. UTTARA KANDAM 1

The Uttara Kandam is not the work of the Sage Valmiki. Its unknown author mars the grandeur of the epic by incorporating in it morbid ideas of fatalism, predestiny, astrology, caste complex, priestcra and cannibalism too. e Ramayana proper is culled out from these meshes and handled on its own merit. e worldly man attached to life does not want to read the Uttara Kandam. But life has an end as it has a beginning. e art of ending it heroically is more important than beginning it attractively. is Kandam reveals that great personalities have a grand and heroic way of terminating their earthly career.

A well established virtuous society administered by an efficient government is the soil favourable for the cultivation of the crop of sublime thoughts and advanced civilization.

Rama’s kingdom was such a soil. While peace and prosperity marked the life on earth, enquiry into life in all its phases was made with all earnestness. e inviolable law of karma, the ways of the virtuous and the wicked, acquisition of extraordinary powers, their uses and abuses— matters such as these engaged the attention of Rama and the holy men who sought his company.

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e prolonged period of continence has its bearing on the law of life. e potency of the progeny increases in proportion to the time allowed to the holy development and preservation of the semen. e fecundity of the womb also increases with the practice of self-control.

Rama and Sita are the models of this principle pertaining to procreation.

It was only aer the coronation that Rama and Sita took to conjugal , life. Following the conjugality Sita conceived and became pregnant.

Ful lment of the desires of a pregnant woman is an imperative condition to be followed. Failure in this respect leads to complex in the psyche of the issue, Rama was aware of this fact. He asked Sita if there was any desire lurking in her heart requiring to be satis ed. She gave out that she longed to visit the holy men on the banks of the Ganges and to receive their blessings. e husband assured to give effect to that holy intention of hers as early as possible.

As a model king Rama was ever intent on hearing the views of his subjects on matters pertaining to his rule. e courtiers were requested to report all views, good, bad and indifferent, without reserve. eir frank version was that while all the acts of Rama were extolled to the skies, a single deed of his was denounced as anomalous. His taking back Sita who happened to be kept on the lap of Ravana was a bad example.

In many a domestic quarrel this incident was cited in order to escape disciplinary action. e king’s precedent had therefore caused a problem to the people. ey were worried on that score.

Sitapaty gave a serious thought to this issue. He knew and he had it publicly proved in Lanka by re ordeal that Sita was stainless. But reference to it would not improve the matter; it would rather complicate it. A con ict had risen between Rama’s duty as the husband and his duty as the king. He had to subordinate the former to the latter. It was no easy affair to be a model king. On public interest Rama resolved to renounce Sita.

Raghupaty summoned his brothers to his presence. Brie y he announced his tragic decision to them. “I know Janakee is ever pure. But our people have not understood it. By owning a polluted wife the king sets a bad example to the public, is the charge against me. is issue will get complicated if I choose to defend her innocence. Truth will triumph

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in the end. Now in my capacity as the king of Ayodhya I banish Sita from my kingdom and uphold the moral standard of this land. I request you, my brothers, not to discuss this issue with me. You will please submit to my will.”

With throbbing hearts and with wet eyes all the three younger brothers bowed their heads in silent submission.

Rama spoke further: “Mythilee desires to visit the Rishis on the banks of Ganga and receive their blessings. I have agreed to ful l that desire of hers. On that plea, O Lakshmana, you escort her tomorrow to the southern bank of Ganga, break out there my painful decision to abandon her on public interest and snatch yourself away leaving her entirely to her fate.”

Lakshmana bowed heart-rending obeisance. e brothers withdrew, depressed in spirit.

Sita was informed by Lakshmana of the excursion to the hermitages in the forest. She received the idea with delight and got ready in no time.

Sumantra the palace charioteer drove them fast southward. While Janakee was joyous of the prospects of receiving benediction from the holy men, Lakshmana was gloomy counter to his disposition. Sita noticed this contrast, but the other would not be dragged into a conversation. He concealed and kept his agony to himself. Crossing Ganga by a boat the outskirts of Valmiki Asrama was reached.

Lakshmana bitterly cried and announced: “Mother, your lord and my brother Rama loves you as his own life; but in order to save Ayodhya from the public slander prevalent now, the king of Ayodhya relinquishes relationship with you for having been tainted by Ravana.” e painstricken Lakshmana vanished quickly lest the sight of the pang-stricken Sita should foil his mission.

2

Sita fell

at as if struck by lightning. She swooned. It took some time for her to recover. She woke up to nd herself abandoned and le all alone in the world. She bitterly cried over her lot. e thought of drowning in Ganga ashed in her mind. But the second thought came

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up that she did not have the freedom to put an end to herself because Rama had deposited his seed in her womb. e duty of fostering it was hers. Her loud and pathetic lamentation was resonant all round.

Sage Valmiki involuntarily directed his steps to the locality from where the wailing emanated. He stood near by for a while in contemplation and intuited the developments. e Sage : Daughter Sita, don’t be in distress. I am the Maharishi Valmiki. You are by the side of our Asrama. A new life commences for you here.

Sita : Is it Dharma to leave an innocent woman in the lurch in the name of upholding Dharma ? e Sage : Higher aspects of Dharma are hard to comprehend.

Rama never deviates from Dharma.

Sita : If I had not come upon your holy self, I would have perished. e Sage: Providence brings protection to the good.

Sita: But I am in the family way. So I require a congenial place. e Sage: “At this juncture this Asrama is the place best suited for your residence. In the palace in Ayodhya your thoughts would be all earth-bound. e seed taking shape in your womb is bound to be affected by such thoughts. Whereas the holy thoughts which you involuntarily imbibe here will have a salutary effect on the child in the make. Blessed you are that circumstances have brought you on to this sanctuary.

“One thing more. ere is a women’s section attached to this Asrama. You will perform austerity joining the other women. e more you get absorbed in austerity the better it is for you. Your name and your identity may here aer be completely concealed. You will be known only as a member of our Asrama.”

While returning to Ayodhya Lakshmana and the charioteer Sumantra were sorely grief-stricken. e former complained :

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“In order to redeem the father from a promise to a woman, Rama undertook a rigorous forest retreat involving untold discom ture. Sita’s captivity, suffering and re ordeal were all the result of it. e ignorant people of Ayodhya do not know of Sita’s successful re bath. In response to their scandal, Rama in his capacity as the King of Ayodhya has banished her. How are we to reconcile ourselves with this gross action ?”

Sumantra submitted: “Rama’s deeds are ever the expression of Dharma. He has proved himself the ideal son. In the forest he proved himself the ideal man. rough her suffering in captivity Sita proved herself the ideal woman. Rama may have a great purpose behind his banishing the innocent Sita on the plea of functioning as a model king.

Let us wait and see the developments.”

Several Rishis headed by Chyavana came on deputation to Rama and submitted that peaceful life on the banks of the River Yamuna was impossible because of the wholesale destruction to life committed by a cruel demon known as Lavana. He had inherited from his father Madhu a spear gied by Lord Siva. at spear in hand, nobody can vanquish him. at is the secret of his strength. As long as this demon is alive there is no possibility of development to Madhupuri. In this strain they presented their plight. e choice of killing Lavana and establishing the kingdom of Madhupuri fell on Satrughna. He was therefore crowned at Ayodhya itself and despatched with army and colonizing people to Madhupuri.

Sending the army and people in advance Satrughna moved slow.

On the way he stayed a night at Valmiki Asrama as a distinguished guest. at very night Sita gave birth to twins whom Valmiki named as Kusa and Lava. But that incident was not revealed to Satrughna.

Twelve years aer killing the demon Lavana and establishing the prosperous kingdom of Madhupuri Satrughna was returning to Ayodhya for a brief change. On the way, as usual, he halted a night at the Valmiki Asrama. He and his party heard young and melodious voices chanting Ramayana rapturously. e joy of listening to it kept them awake all through the night. But they were not to probe into the ways of the Asrama.

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3

Rama resolved to perform Asvamedha Yajna or the horse sacri

ce as the symbol of his successful and prosperous kingdom. But the priests put it to him that without Sita, the help-mate, that ceremony could not be undertaken. She could not be called back because of the public opinion being against her. Rama had therefore a gold image substituted in her place. He would not consent to remarriage because of his vow of single matrimony—eka patni vratam. e husband and wife were thus constant to each other. No extraneous force or pressure or circumstance could prevail on either. e preparations for the horse sacri ce were elaborate. e rst and foremost among them was the letting off a perfectly built and spirited horse at large in various regions. If there was none to obstruct or tether it, the evidence was that all were favourably disposed towards that great project and that it might be pushed through without let or hindrance. A good undertaking had to be approved of by all concerned.

In conformity with this tradition Rama’s regime at Ayodhya chose to let loose a jet black steed to run round the adjoining regions. Lakshmana was appointed to follow the steed and observe how it was received by the rulers of the kingdoms concerned. ere was a solitary incident seemingly to defy the suzerainty of Ayodhya. While the steed dedicated to the sacri ce was passing through the woods adjoining the Valmiki Asrama, the active lads Kusa and Lava got interested in that strange animal looking like a cow but having no horns. ey caught hold of it and tied it to a tree with the object of playing with it for a while.

According to tradition it was an act indicating enmity or opposition.

But Lakshmana paid no heed to it because the boys belonged to a holy institution.

An extensive plot of land was selected for the scene of sacri ce.

Temporary lodgings were erected on a large scale. e invited Rishis, Rulers of kingdoms, dignitaries, scholars and commoners were provided with quarters be tting their status and parts played in the asve medha Yajna which was to continue for a number of days. Sugreeva and Vibheeshana had brought in large numbers of their people to attend to the management of the concourse. erefore their being classi ed as monkeys and demons was mere conventional. e major part of the

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activities of the sacri ce was borne by them because of their love for Rama. e materials procured, the provisions stored and the wealth lavished beggared description. e accumulated treasures and the prosperity of the empire were oen reshuffled and redistributed through a sacri ce of this sort. e needs of the people were sensibly supplied. e culture, the intellectual attainments and the ennobling ideas of the land were meticulously presented to the intelligentsia. And that was the foremost object of any great sacri ce prevalent in those days. e Rishis in particular played the foremost part in imparting codes of conduct and spiritual discipline among the enlightened. In the asva medha Yajna conducted by Rama eminent Maha Rishis such as Bharad- vaja, Agastia and Valmiki were taking active parts. But there was one.individual who was conspicuous by his absence. at was Hanuman, the great hero. Ever since his contact with Rama he played the foremost part in all the events connected with his earthly career. But in the Uttara Kandam he did not have physical contact with his Lord. If it had continued Ramayana would have taken a different shape. Maruti would not be party to the banishment of Sita. As he had formerly fought against Ravana and the people of Lanka in order to redeem Sita, he would have latterly fought against Rama and the people of Ayodhya in defence of Sita’s purity. For, he knew of her chastity much more than Rama did. e Rishis and the priests gave consent to the substitution of a gold image in the place of Sita. If Hanuman was present then he would have smashed the dead gold image and insisted on the living Sita the embodiment of purity assuming her right place in the asva medha Yajna. But such a course was not the design of Providence.

4

In the Rishi campus there were two youths who were coming into prominence as the days of Yajna were rolling on. Talk about them and comment on them were on the lips of almost all. at the boys in ascetic attire looked exactly like Rama in boyhood was the comment everywhere.

Rama was embarrassed to hear of it just as he was pained before to hear of Sita’s pollution of character. When reports came to Rama of the ascetic boys’ extraordinary talents in chanting the episodes pertaining to

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himself he felt inquisitive about them. Pressed by the elite, Rama arranged for a public elocution by these distinguished boys.

It was an august and extensive assembly. Kusa and Lava, the lads much talked of, were escorted into it by the youngsters of the Rishi group. All eyes were automatically turned on them. Alternately they looked at the twins and at Rama, the King. Striking was the similarity, age being discounted. Fascinating beauty, active vigour, beaming intelligence, ethereal bliss and serene self-composure—these heavenly traits marked the twins for their own. Beholding them amounted to beholding divinity.

On request the twins started chanting the rst division of the episode of Rama now called the Ramayana. e charming consonance of the two melodious voices, the clear accent, the precise modulation and the art of delivery captivated the huge concourse. It remained spellbound. e matter expounded was profound. e chastity of the language was superb. All these factors put together made the performance superhuman.

Directed by Rama, a plate full of gold, silver and costly gems was presented by Lakshmana to the twins.

Kusa: ese shining things are precious to you worldly people.

And you value our attainments in terms of these things discarded by us as trash. So you please keep them for yourselves. We are satis ed with our great thoughts and our holy life.”

Rama: Lads, may we know who you are?

Kusa: We are twins belonging to Valmiki Asrama. My name is Kusa and my brother’s name is Lava.

Rama: Who is your father?

Lava: We only know of our Kulapaty Valmiki Maharishi as our spiritual father.

Rama: Who is your mother? her.

Kusa: Our mother is mother. We know of no other name given to

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Rama: Will you call your Kulapaty here? e twins: Why should he come here? You may as well come and see him in our residence. e Rishis: e Maharishi is just now coming with his retinue.

5

All stand up and pay homage to Valmiki Maharishi. en they resume their seats.

Rama: Prabho, there are all sorts of conjectures about these twins belonging to your Asrama. Will you please enlighten us as to who they are?

Valmiki: ey are the children of Sita.

Rama: Which Sita?

Valmiki: Rama, I ask you a question. How many Sitas have you seen in your life time? How many Sitas has the world seen?

Rama is silent for a while. en he demands: “Lord, will you be able to assert in this assembly that Sita is above blemish?”

Valmiki: Rama, I ask you another question. What is your personal view about Sita’s chastity?

Rama: I know for certain that Sita is the embodiment of purity.

Valmiki: en why did you banish her when in pregnancy?

Rama: As the king of Ayodhya I was obliged to set a model to the doubting citizens. My duty as the king stood supremely above my duty as the husband.

Valmiki: “Presently Sita’s perfection will speak for itself. For the public elucidation let me put in a word prior to it. Rama, you are the embodiment of Dharma. More than that, you know the art of transforming a tragic situation into blessings unthought of. at is your genius. You could have, based on Dharma, avoided mother Kaikeyi’s demand of your exile. But by accepting it you brought in four blessings.

Your being immortalized as the model son (Putrotama) is the rst gain.

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Your prolonged contact with the Rishis of Dandaka is the second pro t.

Your doing Ravana, the world menace, to death is the third boon. Your putting Sita’s chastity in Lanka to test is the fourth blessing bestowed on mankind.

“Again, here in Ayodhya the subjects complained that Raja Rama had set a bad example in morality by harbouring a tainted wife. You did not choose to defend Sita. rough your conceding to the views of the subjects you have scored several merits. A model king subordinates his family interests to public issues. If the abandonment of a suspected chaste wife promotes public morality the king must be prepared to make that sacri ce. Rama, you have proved yourself a model king that way.

And that is your rst gain as a king. Woman should not lifelong be dependent on man. She should sometime become self-dependent or independent. Putting Sita in that position is the second pro t. Sita took to spiritual discipline and gained in Atmavidya at our Asrama. Life in the palace in Ayodhya would have been a hindrance to it. at is the third boon obtained from the seeming cruel act of Rama. Kusa and Lava have become what they are because of Sita’s Asrama life. And this is the fourth blessing, the best of all. No karma is free from taint. But Rama’s karma has the maximum merit and minimum demerit. Now I call upon my spiritual daughter Sita to come to this assembly and present her case.”

6

Sita was attired in ochre robe be

tting an ascetic. With her eyes introverted she gently came forward and addressed: “1 come of Mother Earth and she is ever witness to my purity. Wedded that I am to Rama I have my whole being xed in him for ever. Both in weal and woe the wife is partner with the husband; so I took to hermitage with my lord in Dandaka. Calmly I shared his hardship.

“It was an accident I fell captive to Ravana. But that mishap had strengthened my devotion to Rama. Aer rescuing me from the grips of that demon my lord was stern with me. But that did not affect my devotion to him. e re god refusing to consume me in Lanka was the proof of my purity.

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“e people of Ayodhya suspect my purity. In order to set an example to them as a model king, my lord was obliged to abandon me in pregnancy. I could have by sheer will disintegrated my body. But because my lord had implanted his seed into my womb I did not have the freedom to tamper with it. Faithfully I fostered it with the spiritual food graciously imparted by the Kulapaty.

“In this world of weal and woe, a great share of woe has fallen to my lot. I have accepted it calmly. I blame nobody for it. It is because of me my lord had to encounter endless miseries in the hermitage and face problems in life in Ayodhya. Still my husband has been uniformly kind to me; and that has given me the strength to endure all ordeals.

“I have had the greatest ordeal in bringing up these two children. I was not to reveal to them their origin. I was not to divulge my name to them. Day by day, taught by our Kulapaty, these boys chanted the glory of Rama and Sita. But they did not know they chanted the glory of their parents. In this respect they were brought up as orphans. at situation pierced my heart to the core. Still I kept the pang concealed to myself.

“My darlings, Kusa and Lava, so long you have known me only as mother. Now in this assembly I reveal to you I am Sita. e august person who presides is Rama, your father. Till now you have been nurtured by me. Hereaer your father takes charge of you. e blessedness of being simultaneously with mother and father, is not yours. May you both farewell.

“Father Kulapaty, by your grace I have realized Ayodhya Rama as my Atma Rama. I have nothing greater than this to gain. I pay homage to you.

“O Lord of my being, I realize you in me and me in you. Our relationship is eternal. rough this body assumed by me, my service to you and your progeny is complete now. I dissolve this body to its original state.

“Mother Earth, you gave form to me. I have made use of it as I ought to. In recognition of its purity may you kindly absorb it into your womb.”

Sita now became a mass of radiance and disappeared into earth.

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Rama was puzzled. He did not know what to do.

Valmiki clari ed the position: “Rama, those that meet must also part. Sita terminated her part splendidly. Absorb Kusa and Lava into the household. You and your brothers may now arrange to quit this world, your play here being over.” e mothers Kousalya, Sumitra and Kaikeyi had already completed their earthly career. In time one aer another dropped the mortal coil and departed to the region beyond to join the king Dasaratha.

Bharata and Lakshmana had each two sons. Suitable regions were annexed and kingdoms established for their reign.

7

An ascetic made his appearance in the palace and sought an interview with Rama. In response to his request Lakshmana escorted the holy man to the presence of his eldest brother. e ascetic: “Rama, I have something personal and private to talk with you. While we are thus engaged no third person should hear our conversation. Nobody should come before us. Give word to me that you will in ict death, the capital punishment, on the person who violates this injunction.”

Rama gave assurance that the condition would be ful lled and instructed Lakshmana to keep rigid watch at the entrance.

Rama and the ascetic were le to themselves. e ascetic said: “I am Yama, deputed to you by Brahma, the Creator. His message to you is that your earthly exploits are over. Your advent has been eventful. You have successfully revealed Dharma to the world. e time has come for your return to the Original State.”

Meanwhile Lakshmana was beset with a problem. Durvasa Maharishi the embodiment of anger and destructive forebodings suddenly came over there and wanted to see Rama immediately.

Lakshmana: “O Venerable One, please wait for a while. Rama is just now otherwise engaged.”

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Durvasa Maharishi: “How dare you ask me to wait! Bring Rama here this moment. Otherwise I will spell destruction of the entire Raghu family and its Empire.”

Lakshmana cogitated: “It is better I die instead of inviting damnation to the whole family.” He rushed to the presence of Rama and submitted that the Sage Durvasa wanted to see him just then.

Rama despatched the envoy, hastened to meet Durvasa and pleaded that he was at the disposal of the venerable visitor.

Durvasa said that he had broken his prolonged austerity and that he was in pinching hunger. So he wanted to partake of the very food prepared just then for Rama. e visitor’s will was piously ful lled. He pronounced benediction and departed.

Now Rama was to mete out capital punishment to Lakshmana. He called a council of the elders and consulted it. e verdict was in favour of being true to one’s commitment. Rama was to kill Lakshmana! Was it possible ? He thought calmly for a while. en he declared “Lakshmana, 1 banish you from this country.” Among the enlightened this punishment was considered equivalent to capital punishment. e dutiful Rama had to drink this bitter cup; and he did it. e condemned Lakshmana did not go to his palace. He walked straight to the bank of the River Sarayu. ere he sat in meditation, dropped the body and returned to the Original State. He who ever followed Rama on earth departed ahead of him, forced by circumstances.

Earthly life is not all perfection and blessedness. It has its tragic offshoots. e hero is not affected by such eventualities. He calmly accepts them and utilizes them to assert his manliness.

8

Kusa and Lava were crowned kings of two regions belonging to Ayodhya. Similarly Satrughna crowned his two sons as kings of regions belonging to Madhupuri. en he hastened to Ayodhya to join Rama.

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Sugreeva had crowned Angada the king of Kishkindha. Everywhere the younger generation had been entrusted with the responsibility of ruling the earth to the best of its ability.

Rama’s devotees instinctively felt drawn towards their chosen deity. Bharata and Satrughna were already by his side inseparably united. e pious people of Ayodhya pleaded that they should not be le behind. eir Lord gave them assurance of everlasting union. Sugreeva came in with a host of the monkey and bear followers all intent on giving themselves over to Rama. e Lord put it to Sugreeva that he and his devotee are one. Leaving the devotee behind he would not enter Parama Padam the Supreme Abode.

Vibheeshana was already in Ayodhya eager to join his redeemer.

But Rama gave him a different duty. He was to be on earth ruling Lanka as long as there were aspirants seeking salvation. (Satvaguna is discharging this holy duty for ever and ever.)

Anjaneya the super-devotee and servant was there seeking inseparable union with Rama his idol. But a different cosmic function was entrusted to him. He is to be the Chiranjeevi on earth—the permanent citizen on earth. Wherever Ramayana is studied, his invisible presence is to be made there, thereby sanctifying the place and people (Anjaneya is the incarnation of Guru. As such he cannot vacate the world.)

With multitudes of devotees Rama marched to the River Sarayu, bathed in it and converted the physical bodies into spiritual bodies and ascended to Vaikuntha—the Abode of Vishnu. l

A locomotive engine, in reaching the destination itself, draws also and takes with it a long train of carriages loaded with passengers. An incarnation of God functions in the same way. He carries to the Divine Abode multitudes of men, burdened with the cares and sorrows of the world.

— Sri Ramakrishna.

8. ADHYATMA RAMAYANA

The scheme of Ramayana did not start with Rama and end with him. It is an eternal verity working subjectively in the minds of all souls struggling for self-emulation. î ˘e glory of Ramayana consists in projecting objective personalities embodying the various forces at work in man.

As akasa or space is the common background of all that exist, Paramatman or the Cosmic Reality herein called Rama is the innermost core and basis of man. Sita is the Jivatman or the individual self. What she is to Rama, the Jivatman is to Paramatman. She is eternally wedded to Rama. Even so the individual self has its being in Paramatman.

It is Vishnu who incarnated as Rama, Bharata, Lakshmana and Satrughna. î ˘ough four in form they were one in spirit. Similarly one Cosmic Reality reveals Itself as Siva, Vishnu, Ambika, Ganesha and Kumara. Knowledge of any one of them amounts to the knowledge of the One Ultimate Reality.

Vali and Sugreeva are the representatives of earthly brothers. Sometimes misunderstanding separates them; but it is only a passing phase in their career.

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ere are three dispositions in man termed as Satva, Rajas and Tamas. Satva promotes pure life, Rajas rouses up passion and lust and Tamas is given to sleep and inertia. Among the three brothers in Lanka: Vibheeshana is constituted of Satva. He therefore opposes the evil ways of his brother Ravana- Kumbhakarna is made of Tamas. erefore he is given to inordinate sleep and rapacious eating. Ravana is the embodiment of Rajas. He represents the licentious mind owning ve organs of perception and ve organs cf action. ese ten organs are allegorically called his ten heads.

Ravana the wicked mind alienates Sita the Jivatman from Rama the Paramatman and tries to impose the impossible relationship with it.

Whereas Sita the Jivatman ignores the evil mind of Ravana and pangs for reunion with Rama the Paramatman.

Guru or the spiritual Master is the person who brings about reunion between the Jivatman and the Paramatman. He is necessarily a person of sterling character irrespective of his origin. Hanuman is the personi ed Guru. He searches and nds out the pining Sita or the competent Jivatman and assures her reunion with her Lord. e Rama-Ravana warfare is the con ict between virtue and wickedness. e latter is very tenacious. Still the former prevails in the end. e Jivatman gains yoga with tbe Paramatman.

In this manner Ramayana is enacted by all the Jivatmans wending towards Perfection. q

NAMES IN THE RAMAYANA Ahalya



e wife of the Rishi Gautama. Rama relieved her of the curse of being a stone.

Akampana



A warrior of Ravana.

Aksha

 e second son of Ravana.

Anasuya



e chaste wife of the Sage Atri.

Angada



e son of Vali.

Anjaneya



Rama’s devotee. Hanuman and Maruti are his other names.

Atikaya



A commander of Ravana army.

Atri

 A great sage contacted by Rama in Dandaka forest.

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144

Bharatvaja



e great sage whom Rama contacted before and aer his hermitage.

Bharata



e son of Dasaratha by Kaikeyi.

Dadhimukha



e uncle of Sugreeva. He was incharge of the Honey Grove.

Dasaratha



e father of Rama.

Devantaka



An army chief of Ravana.

Durvasa Maharishi

 

e great sage and the embodiment of anger and destructive forebodings.

Dushana



One of Ravana’s officers incharge of the Janasthana out-post.

Gautama



A great sage and the husband of Ahalya.

Guha

 e Ganga chieain and the friend of Rama.

Hanuman



Rama’s devotee. Anjaneya and Maruti are his other names.

Indrajit



e rst son of Ravana.

I. RAMAYANA : THE PHILOSOPHY OF HUMANITY

Jabali

145

 A counsellor at the court of Ayodhya.

Jambavan



e aged bear leader of the monkey force.

Janaka



e king of Mythila and the father of Sita.

Jatayu

 e eagle friend of Dasaratha and the brother of Sampati,

Kabandha



e headless monster killed by Rama.

Kaikeyi



e third queen of Dasaratha and the mother of Bharata.

Kousalya



e rst queen of Dasaratha and the mother of Rama.

Khara

 e chief officer incharge of the Janasthan out-post.

Kumbha



A son of Kumbhakarna.

Kumbhakarna



e younger brother of Ravana. He was given to long spells of sleep.

Lakshmana



e son of Dasaratha by Sumitra.

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Mondodari



e wife of Ravana and the mother of Indrajit.

Manthara



e hunchback handmaid of Kaikeyi.

Maricha—Mareecha



e cray demon who helped Ravann to abduct Sita.

Maatali



Indra’s charioteer.

Nala

 e monkey warrior who built the cause way across the sea.

Neela

 Commander of the monkey army.

Nikumbha



e son of Kumbhakarna.

Parasurama



An avatar of Vishnu. He was vanquished by Rama.

Rama

 e hero of Ramayana.

Ravana



e villain of Ramayana Risyasringa



e sage who helped Dasaratha to perform the Putrakameshti.

I. RAMAYANA : THE PHILOSOPHY OF HUMANITY

Sampati

147



e brother of Jatavu.

Sarabhanga



e great sage met by Rama in the Dandaka forest.

Satrughna



e second son of Dasaratha by Sumitra.

Sita

 e heroine of the Ramayana.

Subahu



A demon accomplice of Mareecha.

Sugreeva



e brother of Vali and the friend of Rama.

Sumantra



e charioteer of Dasaratha.

Sumitra



e second queen of Dasaratha and the mother of Lakshmana and Satrughna.

Surpanakha



e sister of Ravana. She contacted Rama and sowed the seed of destruction.

Sushena



A vanara warrior and a medical expert.

Sutheekshna



A great sage whom Rama met in Dandaka forest.

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148

Tara

 e gied wife of Vali.

Tataka

 e domoness whom Rama killed at the instance of Viswamitra.

Trijata

 e Rakshasi attendant on Sita.

Vali

 e Vanara king of Kishkindha killed by Rama.

Vasishtha



e hereditary preceptor and priest of Dasaratha.

Vibheeshana



e youngest brother of Ravana.

Viradha



e monster killed by Rama in Dandaka forest.

Viswamitra



e great sage who trained Rama in the use of weapons. qqq