Ramayana
From The Valmiki Ramayana, Bala-Kanda.Canto I.
Opening verses:
The celestial Sage Narada narrates to Valmiki
the qualities of Sri Ram
From The Valmiki Ramayana, Bala-Kanda.Canto I.
Opening verses:
The celestial Sage Narada narrates to Valmiki
the qualities of Sri Ram
The Sage Valmiki once put the following
question to Sage Narada
, the chief of the hermits and the foremost in the art of expression:
, the chief of the hermits and the foremost in the art of expression:
"Is there any one in this world at
present who is full of virtues and at the same time possessed of great prowess,
who knows what is right, is well versed in Dharma (religion), who is conscious
of service done (grateful), truthful, and of firm resolve?
Who is possessed of right conduct and who
is friendly to all living beings. Who is a man of knowledge, who is powerful
and who has a singularly lovable appearance. Who has subdued his self, who has
conquered anger, who is possessed of splendour and who is above faultfinding
and whom the very gods dread when his wrath has been provoked in battle?
I wish to hear this; for there is a great
curiosity in my mind about it while you are capable of knowing such a man, O
eminent Seer!"
Being pleased on hearing these words of
Valmiki, the Sage Narada who possessed knowledge of the three worlds, and
greatly delighted, addressed the following words:
"Listen! I shall duly consider and
tell you of such a hero. Be please to hear from me of the man endowed with the
many and rare virtues and qualities mentioned by you.
There is one born in the line of Ikshvaku
and known by men by the name of Rama. He has fully controlled his mind, is very
powerful, radiant and resolute and has brought his senses under control. He is
intelligent, sagacious, eloquent, glorious and an exterminator of foes. He is
distinguished with broad shoulders, powerful arms, a neck shaped as a conch and
a stout chin.
He is marked with a broad chest, a mighty
bow and a collar bone covered with flesh, Ram is capable of subduing his foes.
His (unusually long) arms extend right up to his knees. He has a well formed
head, a shapely forehead and a charming gait. He is of medium stature, has well
proportioned limbs and of charming complexion. He is mighty. He has a well
shaped chest, large eyes, is full of splendour and has auspicious marks on his
body.
He knows the secret of virtues and is true
to his promise. He is intent on the good of the people. He is illustrious, full
of wisdom, pure in his dealings, a man of self-control and a sharp
(concentrated) mind. He is like the Creator Brahma in supporting all, affluent,
the slayer of his enemies, protector of all living beings and a staunch
defender of faith (Dharma).
He is well principled and protects his
people. He knows the truth expounded in the Vedas and Vedangas (six sciences)
auxiliary to them and is a master in archery. He knows the real meaning of all
the scriptures , possessed of a bright intellect and good memory. He is gentle,
noble, shrewd and is loved by all.
He is always sought by the righteous (even)
as the rivers seek the ocean. He is courteous to one and all and always well
composed, noble and always wears a pleasing countenance. He is endowed with
excellence and gladdens the heart of his mother Kausalya. He is dignified and
profound like the ocean and firm (steadfast) like the Himalayas.
He is a replica of Lord Vishnu in prowess
and soothing like the moon. In (show of) anger he resembles the conflagration
(destructive fire) at dissolution (end of creation). He is a counterpart of
Mother Earth in forbearance. He equals Kubera (the god of riches, the bestower
of wealth) in liberality and steadfast in truth like Lord Dharma."
Three distinctly contrasted societies
By Sri N. Nanjunda Sastry
By Sri N. Nanjunda Sastry
The overall picture that we get on the
large canvas of Valmiki is of three distinctly contrasted societies; Sattvic in
Ayodhya, Sattvic and Rajasic in Kishkindha, and Tamasic and Rajasic in Lanka.
If Dharma is the cardinal principle of the Aryan society (of Ayodhya), Adharma
is the ruling principle of the Rakshasa (demon) society. We have a Manava in
the north, a Vanara in the peninsula and a Rakshasa in the island. In all three
kingdoms, be it noted, the elder is ousted and the younger secures the power,
though Bharat’s instance is of a different nature altogether. Eventually in one
of the three kingdoms the throne is restored to the eldest.
Valmiki has drawn three scintillating
pictures representing three levels of civilization, three societies, as it
were, with their own values, mores and structures.
The first picture
In the North is the Aryan society based on
Sattwic qualities with a fairly advanced political organisation. Dasaratha, the
noble king, ruled over a vast territory and had a number of loyal vassals. He
had administrative counsellors (Sumanthra, for example), as also spiritual
mentors (Vasishtha, for example). He was held in high esteem by the members of
all the Varnas of his kingdom, by the Rishis and Ashramites living in the dense
forest pursuing their esoteric studies.
In such an advanced society the family was
the central unit where the father was treated with love and reverence. The
eldest son of the family enjoyed the respect and affection of his brothers and
relatives. There was no physical clash among the brothers, and one did not lust
for the other’s wife. They were all learned in the ancient lore of the land and
performed the traditional rites, rituals and duties with devotion and zeal. All
in all, the Aryan society represented by Ayodhya and Rama was a highly advanced
and worthy society cherishing Sattwic values, Sattwic way of life and Sattwic
pursuits.
The second picture
Drawn by Sage Valmiki is of the Vanara society of Kishkindha. Here the administration was no doubt competent but tending to be autocratic. The family was of a loose structure and one brother sought the help of an "outsider" to have another killed The wives moved from one brother to another and remained pleased and satisfied with what they secured at a given moment. There was a large physical force at the command of the king and he agreed to put it at the disposal of the "outsider" provided he helped him to secure his kingdom. This Vanara society was composed of Rajasic and Sattwic Gunas, with Rajasic Guna being preponderant. Hanuman stands out as a lone exception by his being a Brahmachari (celibate) and a real Bhakta (devotee) and a very wise and dependable emissary.
Drawn by Sage Valmiki is of the Vanara society of Kishkindha. Here the administration was no doubt competent but tending to be autocratic. The family was of a loose structure and one brother sought the help of an "outsider" to have another killed The wives moved from one brother to another and remained pleased and satisfied with what they secured at a given moment. There was a large physical force at the command of the king and he agreed to put it at the disposal of the "outsider" provided he helped him to secure his kingdom. This Vanara society was composed of Rajasic and Sattwic Gunas, with Rajasic Guna being preponderant. Hanuman stands out as a lone exception by his being a Brahmachari (celibate) and a real Bhakta (devotee) and a very wise and dependable emissary.
In the third picture,
To emphasize the contrast presented by the Aryan society of the North and the Vanara society of the South, the literary artist par excellence that he is, Adikavi Valmiki draws the captivating picture of a Rakshasa society out there in the island kingdom of Lanka. Ravana the ten-headed (king of Lanka), is very learned but very unwise. He is out and out a dictator whose physical prowess and strategic maneuvering are matchless. Ravana is intolerant of opposition and easily excitable. Ravana maintained a large harem. His handsomeness, his charm, his learning and his glory were all household words. All the women in his harem had come to him on their own accord. He was a good king, powerful, invincible.
To emphasize the contrast presented by the Aryan society of the North and the Vanara society of the South, the literary artist par excellence that he is, Adikavi Valmiki draws the captivating picture of a Rakshasa society out there in the island kingdom of Lanka. Ravana the ten-headed (king of Lanka), is very learned but very unwise. He is out and out a dictator whose physical prowess and strategic maneuvering are matchless. Ravana is intolerant of opposition and easily excitable. Ravana maintained a large harem. His handsomeness, his charm, his learning and his glory were all household words. All the women in his harem had come to him on their own accord. He was a good king, powerful, invincible.
In his kingdom he wants the traditional
rites to be performed and Veda Ghoshas (uttering Veda Mantras) to be intoned,
not at the usual prescribed hour, but at an unearthly hour. One of his brothers
is a heavy sleeper (Kumbhakarana) and the other (Vibhishana), because of his non-Rakshasa
qualities, a misfit in that society.
Ravana has no respect for his brother and
does not hesitate, to oust him at the slightest protest raised by him. Ravana
is sensual, aggrandizing, unscrupulous and gargantuan. He is the very
personification of Rajasic qualities and takes immense pride in the exercise of
those qualities. In that Rakshasa society there is an admixture of the Tamasic
Guna also.
An inordinate pride raised its head and
Ravana became extremely arrogant. That was his undoing.
From The Valmiki Ramayana, Chapter 111
(The concluding text)
This then is the whole of the great epic and its sequel called the Ramayana, which was composed by Valmiki and is revered by Brahma Himself. …. Gods, Gandharvas, Siddhas, and great Rishis in heaven, ever listen with delight to the poem Ramayana. This epic, which promotes long life, grants good fortune and destroys sin, is equal to the Veda and should be recited by the wise to men of faith.
On hearing it, he who has no son will obtain a son, he who has no fortune will become wealthy; to read but a foot of this poem will absolve him from all sin. He who commits sins daily will be wholly purified by reciting a single shloka.
The reciter of this narrative should be rewarded with raiment, cows and gold, for, if he is satisfied, all the gods are satisfied. He who recites this epic ‘Ramayana’ that prolongs life, will be blessed with his sons and grandsons in this world and after his death, in the other world. He who, with devotion, recites the Ramayana at the hour when the cows are loosed or at noon, or at dusk, will never suffer adversity.
A private side of Sri Rama
As revealed by mother Kaushalya
From The Valmiki Ramayana, Ayodhya Kanda, Chapter 25
As revealed by mother Kaushalya
From The Valmiki Ramayana, Ayodhya Kanda, Chapter 25
(The queen ,mother Kaushalya, gives her
blessings
and the Brahmins pronounce the benediction.)
and the Brahmins pronounce the benediction.)
Restraining her grief and sipping a little
pure water, queen Kaushalya, purifying herself, the high minded mother
Kaushalya performed rites conducive to the welfare of Sri Rama.
Mother Kaushalya said: "Since your
departure (to the forest) cannot be stopped, depart now, O jewel among the
Raghus! Follow in the footsteps of the righteous (by redeeming your word of
honour) and return soon (after serving the term of your exile). May the gods
you have worshipped in the temples, and those too whom you humbly bow at
cross-roads and the Rishis protect you. May the weapons given to you by the wise
Vishwamitra protect you. Protected on all side by the services you have
rendered to your father and mothers as well as by your truthfulness, my mighty
armed son, may you live long!
May the deities presiding over wooden
sticks used for feeding the Sacred Fire, blades of the sacred Kusha grass and
rings of Kusha grass ( worn on the fourth finger on sacrificial occasions),
sacrificial altars, temples, and sites selected by Brahmins for worship of
gods, as well as mountains, trees, bushes, large and deep pools of water,
birds, reptiles, and lions protect you, O jewel among men!
….. May no Rakshasas (demons), pishachas
(ghosts), those who practise cruelty, that which is ill-omened and the eaters
of flesh, ever cause you injury! …. May your way be blessed, may your
undertakings be crowned with success. O my son, may you ever find fruits, roots
and the means of subsistence. May you ever tread the forest unhindered. May all
things between heaven and earth protect you at all times. May Indra, the Moon,
the Sun, Kuvera and Yama, worshipped by you, protect you from the enemies. May
the gods presiding over fire (Agni), air (Vayu) and smoke (Dhuma as well as the
sacred formulas, taught by the Rishis, protect you when inadvertently
contacting the untouchables!
[Note: the Sanskrit words are: Upsparshanakaale Tu Paantu Tvaam Raghunandana
Agnirvayustatha Dhumo Mantrashcharishimukhachyutaha.
Verse 24]
[Note: the Sanskrit words are: Upsparshanakaale Tu Paantu Tvaam Raghunandana
Agnirvayustatha Dhumo Mantrashcharishimukhachyutaha.
Verse 24]
May the Lord of the world, Brahma, Vishnu
and the gods not mentioned by me, protect you in the forest!"
Then the illustrious Kaushalya worshipped
the gods with flowers and sandalwood, offering oblations and kindling the
sacred fire for the health and peace of Sri Ramachandra with the aid of the
pious Brahmins, learned in rituals. With ghee (clarified butter), white
flowers, sacrificial fuel and mustard seeds prepared for the oblations by queen
Kaushalya, the learned and pious Brahmins performed the Havan ceremony (sacred
fire ceremony) for the welfare of Rama.
Then the mother of Rama asked the Brahmins
to pronounce the benediction and present the oblations to the Lokpalas, the
priests receiving the remainder. With honey, curds, rice and ghee, the Brahmins
pronounced their blessings and the queen having offered them abundant alms and
whatsoever they desired, addressed Rama, saying:
"O Rama, may the same blessing
bestowed on Indra on the destruction of Bratrasura be yours. .. O Rama, may the
seasons, the ocean, the islands, the Vedas and the cardinal points contribute
to your happiness."/p>
Saying so and fixing unbroken grains of
rice on Sri Rama’s forehead (as a form of benediction) the large-eyed queen
Kaushalya, applying sandal paste to his forehead, fastened about his wrist by
way of an amulet a herb known as ‘Vishalya Karani. For his protection the queen
silently repeated the Mantras, and though her heart was filled with distress,
appeared as one content. Bending low and smelling and kissing the head of Sri
Rama and embracing him, she said:
"O my son, now go in peace. May you,
having fulfilled the commands of the king, return in health to Ayodhya. O my
child, my joy will be complete when I behold you at your coronation…. Having
fulfilled the injunctions of your father, you will return, and I, beholding you
clad in Royal apparel with innumerable gems, shall then find peace. O Prince, now
depart and accomplish the desire of Princess Sita and me."
The queen, reciting the Peace Chant, her
eyes suffused with tears, embracing her son again and again, circumambulated
him, gazing on his face.
Touching her feet repeatedly, the
illustrious Ramachandra, resplendent in the light of the perfection of Self,
left for the palace
of Princess Sita.
]
[Note: The Ramayana is a poetical
work of great antiquity. The author, Rishi Valmiki, is known as the 'First
Poet' (Adikavi) and his pre-eminence in Sanskrit verses has never been
seriously challenged to this day. Ramayana consists of 24 000 slokas (48 000
lines). The following translated extracts ('Ravana- The Terrible Rascal'
and 'Ravana Begs Sita To Wed Him') give us a glimpse of the exquisitely
imaginative and rich style of writing that has come to us from the most
ancient times.]
Ravana-
The Terrible Rascal
From The Valmiki Ramayana, Uttara Kanda, Chapter 26
Translation by Sri Hari Prasad Shastri
From The Valmiki Ramayana, Uttara Kanda, Chapter 26
Translation by Sri Hari Prasad Shastri
The Rape of Rambha
Nalakuvara Curses Ravana
Nalakuvara Curses Ravana
It was on Kailasha, the sun having
withdrawn behind the Astachala
Range, that Dashagriva
(Ravana), full of vigour, chose to encamp the army. The mighty Ravana, resting
on the summit of the mountain, surveyed the splendour of the forests in the
light of the moon. Sweet-throated Kinneras, transported with love, sang
melodies that ravished the soul with delight; there the Vidyadharas,
intoxicated, their eyes inflamed, diverted themselves with their consorts like
unto a carillon of bells, sweet music was heard from the troops of Apsaras
(beautiful women) who were singing in Dhanada’s abode. Trees, shaken by the
wind, covered the mountain with a shower of blossom, distilling the perfume of
honey and mead, and a balmy breeze, laden with the enchanting aroma of nectar
and pollen, blew, enhancing Ravana’s voluptuous desire. The songs, the myriad
flowers, the freshness of the breeze, the beauty of the mountain in the night,
the moon at its zenith, threw Ravana, that mighty warrior, into a ferment of
passion.
Meanwhile, Rambha, loveliest of nymphs,
adorned with celestial ornaments, was on her way to a sacred festival and her
face was like unto the full moon, her limbs smeared with sandal-paste, her hair
sown with Mandara flowers, and she was garlanded with celestial blooms. Her
eyes were beautiful, her waist high, adorned with a jewelled belt, and her hips
were shapely, the gift of love as it were. She was enchanting with her
countenance embellished with the marks of flowers that bloom in the six
seasons. [It was customary for women to use flower dyes to trace patterns on
their skin.] And in her beauty, stateliness, radiance and splendour, she
resembled Sri (goddess of wealth).
Swathed in a dark blue cloth, like unto a
rain cloud, her countenance bright as the moon, her eyebrows resplendent
arches, her hips like the tapering trunks of elephants, her hands like two
fresh buds, under Ravana’s eyes she passed through the ranks of the army.
Thereupon he, rising, pierced by the shafts
of love, with his hand stayed the course of that nymph who was abashed and,
smiling enquired of her:
"Where art thou going, O Lady of
lovely hips? What good fortune art thou pursuing? For whom has this auspicious
hour dawned? Who is about to enjoy thee? Who, this day, will quaff the elixir
of thy lips exhaling the perfume of the lotus that rivals nectar or ambrosia?
Who will caress those two breasts like unto twin goblets, rounded, blooming,
that touch each other, O Youthful Woman? Who will stroke thy large hips shining
like refined gold covered with dazzling garlands, celestial to look upon? Is it
Shakra or Vishnu or the Twin Ashvins? O lovely One, if thou dost pass me by in
order to seek out another, it will not be a gracious act! Rest here, O Lady of
lovely limbs, on this enchanting mountain side, it is I, who exercise dominion
over the three worlds, who with joined palms address this humble request to
thee, I Dashanana (Ten faced Ravana), Lord of the three worlds and their
Ordainer, therefore grant my request."
Hearing these words, Rambha, trembling,
with joined palms, replied:
"Look on me with favour. It is not
fitting that thou shouldst address me thus, thou who art my superior! Rather is
it thy duty to protect me from others if I should be in danger of suffering
violence at their hands, for apart from duty, I am virtually thy
daughter-in-law, I speak the truth!"
Then Dashagriva (Ravana) answered Rambha,
who had prostrated herself at his feet and whose hair stood on end merely on
beholding him, and said:
"Hadst thou been my son’s consort,
thou wouldst in effect be my daughter-in-law!"
Thereupon she answered:
"Truly it is so, by law, I am the wife
of thy son and dearer to him than his life’s breath, O Bull amongst the
Rakshasas (demons); he is the son of thy brother Vaishravana, who is renowned
in the Three Worlds, and is named Nalakuvara. He is an ascetic in virtue, a
warrior in respect of valour and, in wrath he resembles Agni (fire); in
forbearance he is like unto the earth! I was going to meet that son of the
Guardian of the Worlds. It is for his sake that I am adorned with these
ornaments so that he and no other should enjoy me. For these reasons, let me go
hence, O King, O Subduer of thy foes, for that virtuous prince awaits me
impatiently. It is not for thee to thwart his desires. Let me go! Do thou
follow the path of the virtuous, O Bull among the Rakshasa! It is for me to pay
thee homage and for thee to protect me!"
Thus did she address Dashagriva (Ravana)
who answered her in smooth accents, saying:
who answered her in smooth accents, saying:
"Thou hast said thou art my
daughter-in-law! For those who have but one husband, this argument is valid but
in Devaloka, the gods have established a law that is said to be eternal, that
Apsaras have no appointed consorts nor are the gods monogamous!"
Thus speaking, the Rakshasa, who had
stationed himself on the mountain ridge, inflamed with desire, ravished Rambha
and, when she was released from his embrace, her garlands and her ornaments
spoiled and torn away, she resembled a river where a great elephant, disporting
himself, muddying the waters, has borne away the banks. Her hair in disorder,
her hands clenched, like unto a creeper with its flowers shaken by the wind,
trembling with terror, she sought out Nalakuvara and, with joined palms, fell
at his feet.
Then Nalakuvara enquired of her saying:
"What is this, O Blessed One? Why dost
thou prostrate thyself at my feet?"
Thereupon she, sighing deeply, trembling,
with joined palms began to tell him everything and said:
"O Lord, this night, Dashagriva
(Ravana) scaled the Trivishtapa
Peak while he was
encamped on that mountain with his army and I was observed by him as I came to
meet thee, O Conqueror of Thy foes! That Rakshasa seized hold of me and
questioned me saying; ‘To who dost thou belong?’ Then I told him all, verily
the whole truth, but he, intoxicated with desire, would not listen to me when I
pleaded with him, saying ‘I am thy daughter-in law!’ Refusing to listen to mine
entreaties, he assaulted me ruthlessly! This is mine only fault, O Thou of firm
vows, thou shouldst therefore pardon me. O Friend, verily there is no equality
of strength between man and woman!"
These words filled the son of Vaishravana
(Nalakuvara) with indignation and hearing of this supreme outrage, he entered
into meditation and having ascertained the truth, the son of Vaishravana, his
eyes inflamed with anger, instantly took water in his hand and sprinkled his whole
person in accord with tradition, after which he pronounced a terrible curse on
that king of the Rakshasas, saying:
"Since, despite thy lack of love for
him, he ravished thee thus brutally, O Blessed One, on this account he will
never be able to approach another woman unless she shares his love. If carried
away by lust, he does violence to any woman who does not love him, his head
will split into seven pieces."
Having uttered this curse like unto a
scorching flame, celestial gongs resounded and a shower of flowers fell from
the sky. All the gods with the Grandsire at their head were filled with joy,
conversant as they were with the whole course of the world and the future death
of the Rakshasa.
When Dashagriva (Ravana) learnt of the
curse, however, his hair stood on end and he ceased to indulge in uniting
himself with those who had no affection for him. Thereafter, among those who
had been borne away by him and remained faithful to their consorts, there was
great rejoicing when they heard of the curse uttered by Nalakuvara, which was
pleasing to their heart.
Ravana
Begs Sita To Wed Him
From The Valmiki Ramayana, Sundara Kanda, Chapters18-19-20-21-22
Translated by Sri Hari Prasad Shastri
Abridged
From The Valmiki Ramayana, Sundara Kanda, Chapters18-19-20-21-22
Translated by Sri Hari Prasad Shastri
Abridged
Ravana goes to the Ashoka Grove
Then the mighty ten-headed Lord of the
Titans (Ravana) awoke to the sounds of auspicious music, delightful to the ear
and, waking, that great and powerful king, his garland and attire in disarray,
remembered Vaidehi (Sita, who was abducted by him). Passionately enamoured of
her, that titan filled with pride could not restrain his desire.
Thereupon, adorned with every kind of
ornament, gorgeously robed, he entered the Ashoka Grove filled with innumerable
trees, laden with fruit and flowers of every kind with ponds embellished with
lotuses and lilies enlivened by birds of rare beauty ecstatic with love and sculptured
wolves wonderful to behold.
Dhshagriva (Ravana) gazed on those avenues
with their arches of gold and gems, thronged with deer of every sort and
carpeted with the fruit that had fallen on the ground. And one hundred damsels,
daughters of the gods and Gandharvas, followed in the train of Ravana,
resembling the nymphs who follow Mahendra and some carried lamps of gold whilst
others bore chanwaras and fans in their hands. Some carrying water in golden
ewers, walked ahead, others following with a golden seat and round cushions,
and one on his right bore a cup encrusted with gems and filled with wine whilst
another carried a canopy resembling a swan, golden-ribbed like the moon and
having a handle of fine gold.
In this way, the most beautiful of Ravana’s
wives, their eyes heavy with sleep and wine, followed their august lord like
flashes of lightning following a cloud. Their bracelets and necklaces of pearl,
swung to and fro, their sandal paste was effaced and their hair hung loose
while drops of perspiration stood on the brows of those women of lovely mien
who stumbled on account of the effects of wine and sleep, and the sweat had
caused the flowers that adorned them to wither and their locks were full of
shreds from their garlands; in this way, those women of tender appearance full
of pride and affection, followed the King of the Titans (Ravana).
And that powerful lord, slave of his
desires, his heart fixed on Sita, proceeded at a slow pace. Ravana of
inconceivable prowess, whose energy and vigour were unimaginable, entered the
gate, and he was illumined on all sides by the innumerable lamps. Fed with
fragrant oil, which were carried by those damsels and, intoxicated with pride,
desire and wine, his eyes of a coppery red, he looked like Kandarpa himself bereft
of his bow. He adjusted his magnificent cloak, decorated with flowers,
stainless as the foam of Amrita when churned, and which flung back was held by
a clasp. Ravana, eager to see that dark eyed Sita of faultless limbs, whose
breasts touched each other, and whose tresses were black, strode on.
Sita’s Grief
Beholding Ravana, the Lord of the Titans,
endowed with youth and beauty, wearing gorgeous raiment and priceless jewels,
that irreproachable princess trembled like a palm agitated by the wind and,
covering her breasts and belly with her hands, seeking to conceal them, shrank
away.
Ravana gazed on Sita, who was guarded by
companies of female titans and that unfortunate One (Sita), given over to
grief, resembled a ship foundering in the sea.
Seated on the naked ground, Sita who was
fixed in virtue, resembled a branch severed from a tree that has fallen to the
ground. Her limbs covered with a soiled cloth, she, who was worthy of
ornaments, now no longer adorned, resembled a lotus stalk stained with mud and,
though radiant, her beauty was dimmed.
By using imagination, she took refuge with
that lion among men, Rama, her mind a chariot drawn by the steeds of resolution
and that charming princess, devoted to Rama (her husband), emaciated, weeping,
separated from her kinsfolk, was a prey to anxiety and grief and saw no end to
her misfortune. Rocking herself to and fro, she resembled the female of the
King of the snakes under the spell of an incantation or the planet Rohini
pursued by Dhumaketu or a saintly and virtuous woman of a noble house who finds
herself, through marriage, placed in a low-born family.
She resembled a great reputation that has
been lost or a faith that has been disregarded or a mind that has become
clouded or a hope destroyed, a future shattered, an order misinterpreted, a
region obliterated at the destruction of the world or an offering rejected by
the gods, a night on which the full moon is obscured by clouds or a lotus pool
laid waste, an army bereft of its warriors, a moon under eclipse, a dried up
river, an altar which has been desecrated or a flame that has been extinguished
or a lotus pond bereft of flowers, its birds struck with terror agitated by the
trumpeting of elephants.
In separation from her lord, consumed with
grief, she appeared like a river whose waters have run dry and on account of
her limbs not having been washed, she resembled night during the period of the
waning moon. That lovely and graceful woman, accustomed to a palace filled with
precious gems, now, with wasted limbs, resembled the stalk of a lotus freshly
plucked and wilting in the sun.
As the female elephant which has been
captured, chained to a stake, grieving for its mate, sighs again and again, so
seemed she. Her long dark tresses, utterly neglected, lay along her back so
that she appeared like the earth covered with a dark forest at the end of the
rainy season. Tortured by hunger, sorrow, anxiety and fear, emaciated,
desolate, weakened by abstinence and given over to austerity, stricken with
grief, resembling a goddess, her hands were joined offering prayers to Rama for
the destruction of Ravana.
And beholding that blameless Sita with her
beautiful dark eyes and graceful eye-lashes, Ravana, to his own destruction,
sought to seduce her.
Ravana Begs Sita To Wed Him
Thereupon Ravana approaching Sita, who was
helpless, surrounded by female titans and vowed to a life of austerity, with
sweet words and courteous gestures said to her:
" O Thou whose thighs resemble the
trunk of an elephant, who, beholding me dost seek to conceal thy breasts and
thy body, as if thou didst fear me, O Lady of large eyes, I love thee. Be
gracious to me, O thou of charming looks who art adored by all the world! There
is no man present here nor any titan able to change his form at will, therefore
banish the fear which I inspire in thee, O Sita.
It has ever been the unquestioned and
special privilege of titans to unite themselves with the wives of others,
either taking them of their own free will or bearing them away by force. In
spite of this, O Sita, I shall not lay hands on thee since thou hast no
affection for me but, as for myself, I am completely under thy sway. Therefore,
trust in me and respond to my love. O Goddess, have no fear of me, take
courage, O Dear One, and do not let thyself be consumed by grief.
To wear but a single plait, to lie on the
ground in soiled attire and fast unnecessarily does not become thee. In my
company, O Mithili (Sita), do thou enjoy garlands, perfumes, sandal, ornaments,
wine, rich beds and seats, singing, dancing and music. Thou art a pearl among
women, do not remain in this condition. Adorn thyself as heretofore. Having
united thyself with me, O Lady of lovely form, what will not be thine?
Thine enchanting youth is passing away,
which like the waters of a river, once gone, do not return. O Thou of fair
looks, the creator of thy loveliness, Vishvakrita, after devising thee, ceased
from his work for I see none who is equal to thee in loveliness and grace! Who,
having seen thee, resplendent with beauty, could withstand thee O Vaidehi?
(Sita). Even Brahma Himself is moved, how much more other beings? O thou whose
countenance resembles the moon, on whatever part of thy body mine eyes rest, my
gaze is riveted. O Mithili (Sita), do thou become my consort and renounce this
thy folly. Become the foremost queen of these innumerable and lovely women who
belong to me.
O Timid One, all the treasure I have won
throughout the worlds I offer thee as also my kingdom. O sportive Damsel, for
thy sake, having subjugated the entire earth with its many cities, I will
confer them on King Janaka (Sita’s father). None on this earth can withstand my
prowess; behold mine immeasurable valour in battle! Did not the celestials and
the demons find me irresistible on the battlefield as I broke through their
ranks shattering their standards?
Therefore yield to my desire and attire
thyself in splendid robes, letting brilliant gems adorn thy person. O timid
One, enjoy every comfort and luxury according to thy pleasure divert thyself
and distribute land and treasure to others. Live happily depending on my
support and exercise supreme authority. By my favour, all thy relatives shall
share thy felicity. Observe my prosperity and glory, O gentle Lady, what canst
thou hope from Rama who is clothed in robes of bark? O fortunate One, Rama has
been deprived of his kingdom and is bereft of his might. He practises
asceticism. His couch is the bare earth, indeed, it is doubtful whether he
still lives.
O Vaidehi (Sita), Rama will never be able
to find thee, thou who resembles a star veiled by dark clouds preceded by
cranes. Rama will never rescue thee from my hands.
O Lady of sweet smiles, O thou of lovely
teeth and beautiful eyes, thou dost ravish my heart as Suparna carried away a
serpent. Although thy robe is torn and stained and thou art stripped of
ornaments, seeing thee, my mind turns away from all my other consorts. O
daughter of Janaka, do thou hold sway over all the women in my harem, who are
endowed with every accomplishment. O Princess of raven locks, these women, the
foremost among the beauties of the world, shall be thy slaves and attend on
thee as the Apsaras attend on Sri (goddess of wealth).
O graceful Princess, enjoy the pleasures of
the world with me and the riches of Kuvera to the utmost of thy desires. O
Goddess, neither in asceticism, strength, prowess, wealth nor fame is Rama
equal to me. Therefore drink, eat, enjoy thyself and indulge in every pleasure.
I shall confer on thee immense wealth, nay, the whole world.
Do thou satisfy all thy desires in my company,
O Timid One, and let thy relatives share thy felicity also. Adorned with
dazzling golden bracelets, O beautiful One, in my company range the groves of
flowering trees on the shores of the sea where the black bees hum."
Sita Rejects Ravana’s Advances With Disdain
Hearing the words of that terrible titan,
Sita, overwhelmed with grief, answered in a faint and feeble voice. The
unfortunate Sita, afflicted and trembling, faithful to her lord and anxious to
preserve her virtue, her heart fixed on Rama, placed a straw between Ravana and
herself and with a sweet smile answered him, saying:
"Take back thy heart and set it on
thine own consorts. As a sinner may not aspire to heaven, so should thou not
expect to win me. That which should never be done and is condemned in a woman
faithful to her lord, I shall never do. Born in a noble house, I have been
joined to a pious family."
Having spoken thus to Ravana, the virtuous
Vaidehi (Sita), turning her back on him, continued:
"It is totally out of the question
that I become thy wife since I am united to another. Do thy duty and follow the
rules laid down by men of integrity. The wives of others, like thine own, are
deserving of protection, O Prowler of the Night. Do thou furnish a good example
and enjoy thine own consorts. That wretch, who, in the inconstancy and levity
of his heart, is not satisfied with his own wives, will be brought to misery by
those of others. Either no pious men exist here or thou dost not follow their
example, since thy mind is perverse and turns from what is virtuous; or the
wise having uttered sage counsel, thou, to the destruction of the titans, dost
ignore them.
Prosperity, kingdom and city are all
brought to naught in the hands of a vicious monarch who is not master of
himself. Hence, Lanka, overflowing with treasure, having thee for her king,
will suffer destruction before long. O Ravana, that wicked being who brings
about his own downfall, succumbs, to the delight of all. When you meet with
your end, this evil deed will cause the oppressed to say: ‘Fortunate are we
that this great tyrant has fallen.'
Thou art not able to tempt me with wealth
and riches; as the light of the sun cannot be separated from the sun so do I
belong to Raghava (Rama). Having rested on the arm of that Lord of men, how
should I depend on any other? Like unto the spiritual truth known to a Brahmin
faithful to his vows, I belong to the Lord of the world alone and am lawfully
wedded to him. It is to thine own advantage to restore me to Rama, wretched as
I am, like unto a she-elephant anxiously awaiting her mate in the forest. It
behoveth thee to seek Rama’s friendship , that lion among men, if thou desireth
to preserve Lanka and dost not wish to bring about thine own destruction.
He is wise, conversant with every duty and
ever eager to serve those who seek his protection. Form an alliance with him if
thou desirest to survive. Seek to conciliate Rama, who is full of devotion to
those who take refuge in him and humbly conduct me to him once more. If thou
dost bring me back to the greatest of the Raghus, thy well-being is assured but
if thou dost act otherwise thou art doomed. Thou mayest evade the thunderbolt
of Indra, even death himself may overlook thee but there will be no refuge for
thee from the fury of Raghava, that lord of men, when thou dost hear the
terrible twanging of Rama’s bow resembling the thunderbolt hurled by Indra.
Soon shall those arrows, bearing the impress of Rama and Lakshmana, like
serpents with flaming jaws, penetrate Lanka and those shafts, decorated with
heron’s plumes, shall cover the whole city annihilating the titans.
You have perpetrated this cowardly deed in
order to revenge thyself for the destruction of Janasthana and the hosts of the
titans. In the absence of these two brothers, those lions among men who had
gone forth hunting, didst thou carry me away, O Vile Wretch; but, dog that thou
art, thou didst not dare stand before those tigers, Rama and Lakshamana! Wealth
and friends will be of no avail to thee in conflict with them and thou shalt be
defeated as the one handed Vritra who entered into combat with the two handed
Indra.
Soon shall my protector, Rama, accompanied
by Lakshamana, draw out thy life’s breath, as the sun with its rays dries up
shallow water.
Whether thou takest refuge in the abode of
Kuvera or terrified, descend into Varuna’s realm, thou shalt assuredly perish,
struck down by the son of Dasaratha, like a mighty tree felled by
lightning."
Ravana’s Threats
To this stern speech from the gracious
Sita, the King of the Titans replied harshly:
"In the world it is said the most
gentleness one manifests towards a woman, the more responsive she becomes, but
the more kindness I show to thee the more thou dost repulse me. Verily only the
love I bear thee restrains my wrath, as a skilful charioteer controls the
horses who seek to leave the road. Mighty indeed is the power of love, for even
if the object of his affection invoke his anger, man covers her with pity and
tenderness. It is on this account, O Lady of lovely mien, that I do not slay thee.
Thou dost merit death and dishonour, thou who delight in asceticism without
reason. For each and every harsh word which thou hast addressed to me, thou
merit a dreadful end, O Mithili (Sita). I shall grant thee two months as the
term assigned to thee, after which thou must share my bed. If thou should
refuse, my cooks shall mince thy limbs for my morning repast."
Hearing these threats addressed by the King
of the Titans to Janaki (Sita), the daughters of the gods and Gandharvas were
exceedingly perturbed and, by the expression of their lips and eyes and their
gestures sought to reassure Sita thus menaced by him.
Encouraged by them, Sita, fortified by her
virtue and her pride in Rama, addressed Ravana, the Lord of the Titans, in his
own interests, saying:
"It appears that there is none in this
city who desires thy welfare and therefore seeks to prevent thee from this
despicable deed. O vilest of Demons, how wilt thou escape the consequences of
this insult offered to Rama’s consort, he whose valour is immeasurable? Like
unto an infuriated elephant, encountering a hare in the forest, so shalt thou,
the wretched hare, meet with that elephant Rama. Thou dost not fear to rail at
Rama so long as thou art not in his presence.
Why do not those cruel, terrible, coppery
eyes of thine fall out, looking on me so lustfully, O Ignoble Creature? O
Contemptible wretch, when thou didst threaten the spouse of that high souled
Rama, the daughter-in-law of King Dasaratha, why did not thy tongue dry up? By
the power of my asceticism, I could reduce thee to ashes instantly had I Rama’s
mandate. On account of my consuming virtue and ascetic observances, I could
never have been wrested from Rama, were it not that thine evil act was to be
the cause of thy destruction, O Dashagriva (Ravana). Assisted by the brother of
Kuvera and proud of thine own heroism, thou didst lure Rama from the hermitage
and succeed in bearing me away by stealth."
Hearing Sita’s words, the King of the
titans, cast ferocious glances at her. Like a mass of black clouds, with his
enormous arms and neck, endowed with an elephantine gait, his eyes smouldering,
his tongue like a darting flame, of immense stature, wearing a plumed diadem,
covered with necklaces, sprinkled with perfumes, decked with garlands and bracelets
of gold, his waist encircled with a dark blue belt so that it resembled the
Mandara mountain encompassed by the snake at the time of the churning of the
ocean; with his vast arms, the Lord of the Titans looked like a mountain with
twin peaks. Adorned with earrings gleaming like the rising sun, he resembled a
hill between two Ashoka trees enveloped in crimson flowers and buds or like the
wish-fulfilling tree or spring incarnate or an altar in a crematorium.
Then Ravana cast furious glances from his
bloodshot eyes at the Princess of Videha and, hissing like a serpent, addressed
her, saying:
"O thou who art attached to that
wretch without resources or moral sense, I shall destroy thee today as the
sun's radiance is obliterated at the time of dusk."
Having spoken thus to Sita, the oppressor
of his foes, looked at those female titans of formidable appearance, some of
whom had single eye or ear, some enormous ears and some the ears of kine (cow)
or elephants. Some had ears that hung down and some none at all.
Then Ravana, transfixing those titans with
his glance, said to them:
"Ye Titans seek by fair or foul means,
by threats or persuasion or honeyed words or gifts to induce Sita to look on me
with favour."
Repeating his command again and again, the
King of the Titans, filled with desire and anger began to inveigh against
Janaki, whereupon a female titan named Dhanyamalinin, approaching Dashagriva,
embraced him and said:
"O great King, enjoy thy self with me.
What need hast thou for this human being who is wretched and whose countenance
is pale? O King of the Titans, it is not with her that the gods have destined
thee to taste the exquisite pleasures that are the reward of the strength of
thy arms. He who loves one who is unwilling exposes himself to torment, whereas
he whose love is reciprocated, enjoys perfect happiness."
Having said this, the female titan drew
Ravana away but he, resembling a mass of cloud, turned back, laughing
scornfully.
Then Dashagriva (Ravana) strode away,
causing the earth to tremble, and returned to his palace that shone with the
brilliance of the orb of day.
Surrounding Ravana, the daughters of the
gods and Gandharvas as well as those of the Serpent race returned to that
sumptuous abode with him. Thus Ravana, distracted with desire, left the
Princess of Mithila (Sita) of irreproachable virtue trembling and entered his
own dwelling.
The Birth of Ravana and his Brothers
From the Valmiki Ramatana Uttara kanda, Ch. 2
Translated by Sri Hari Prasad Shastri
From the Valmiki Ramatana Uttara kanda, Ch. 2
Translated by Sri Hari Prasad Shastri
After a time, that Rakshasa named Sumali,
emerged from the nether regions to range the world of men. With his earrings of
pure gold, he, like unto a dark cloud, took with him a young girl who resembled
Sri without her lotus, and as that Rakshasa wandered about on earth, he beheld
the Lord of Wealth, who in his chariot Pushpaka was going to visit his sire.
Beholding that son of Poulastya, that lord who was as radiant as a god,
advancing towards him like unto fire.
Thereafter, that exceedingly intelligent
Rakshasa, reflected
‘Which is the best way of increasing our
power?’
Thus did the foremost of the Rakshasas, who
was like unto a dark cloud and was wearing golden earrings, reflect within
himself and, having considered awhile, that extremely sagacious Rakshasa said
to his daughter Kaikasi, for such was her name:
My daughter, it is time for thee to wed.
Thy youth is slipping away and, afraid of being refused, those who are in love
with thee do not pay their suit. Striving to fulfil our duty, we seek only
thine advantage. Assuredly, thou art endowed with every good attribute and
resemblest Sri in person, O Dear Child! A young daughter is a source of anxiety
to her father who is concerned for her honour, nor does he know whom she will
wed. O Beloved Child, the mother’s family, the father’s family and the one into
which she is received are all three involved in this anxiety. Do thou therefore
seek out that blessed ascetic, the foremost of Poulastya’s offspring and choose
Vishravas, the descendant of Poulastya, O My Daughter. Assuredly thou wilt
beget sons equal to that Lord of Wealth who, in his splendour, rivals the sun.’
At these words, in filial obedience, that
young girl went to seek out Vishravas where he was undergoing penance. At that
time, O Rama, that Twice-Born, the issue of Poulastya was engaged in the Fire
Sacrifice and himself appeared like unto a fourth fire. Heedless of the late
hour and, in obedience to her sire, she presented herself before the ascetic
and, halting there with her eyes cast down, fixed on her feet, she scratched
the earth from time to time with her toe.
Beholding that lovely girl whose face
resembled the full moon and who shone in her own radiance, that Muni (ascetic)
of exalted lineage, enquired of her saying:
O Fortunate One, whose daughter art thou?
From whence dost thou come and for what reason or with what motive? Answer me
truthfully, O Beautiful One!’
Thus questioned, that young girl with
joined palms answered:
‘By thine own powers, O Muni, thou must be
conversant with mine intentions! Learn only, O Brahmarishi, that it is by the
command of my sire that I have come, and Kaikasi is my name. You must know the
rest.’
Thereafter the Muni, reflecting awhile,
uttered these words:
‘I know well, O Fortunate One, what brings
thee here. Thou art desirous of having sons by me, thou whose gait is like unto
an intoxicated elephant! But, having presented thyself at this hour (at dusk,
interrupting the evening devotion, which is inauspicious), hear me, O Fortunate
One. Thou shalt bring forth offspring of a dark aspect delighting in the
companionship of doers of evil deeds. O Lady of lovely form, thou shalt beget
Rakshasas of cruel exploits.’
At these words, Kaikasi prostrated herself,
saying:
‘O Blessed One who recites the Veda, I do
not desire such sons, whose nature is depraved, from thee. Be gracious unto
me!’
Thus besought by that youthful maiden,
Vishravas, foremost among Munis, like unto the moon in the presence of Rohini,
added:
‘O Lady of lovely face, the son thou shalt
bring forth last will be like unto me, assuredly he will be virtuous.’
Thus did he speak to that young girl, O
Rama, and after some time she gave birth to a hideous child with the face of a
demon, exceedingly dark; and he had ten necks and great teeth and resembled a
heap of collyrium. His lips were of the hue of copper, he had twenty arms and a
vast mouth and his hair was fiery red. At his birth, jackals and other wild
beasts with flaming jaws circled from left to right. The god Parjanya let loose
a rain of blood whilst clouds emitted harsh sounds. The sun ceased to shine.
Fierce winds blew and the unchanging ocean, Lord of the Rivers, was agitated.
His father, who resembled the Grandsire of
the World, thereupon conferred a name upon him and said:
‘This child with ten necks shall be called
Dashagriva.’ (Ten-necked or ten headed. Ravan’s name at birth was Dashagriva).
After him the mighty Kumbhakarana was born,
that giant who was unequalled on earth. Thereafter was born a daughter of
hideous aspect, named Surpanakha.
Kaikasi’s last child was named Bibishana
(or Vibhishana).
When this great being was born, a rain of
flowers fell and in the heavens, celestial gongs resounded whilst an aerial
voice cried:
‘Excellent! Excellent!’
Thereafter, Kumbhakarana and Dashagriva
(Ravana) throve in that vast forest and each was exceedingly powerful and they
were the scourge of the worlds. The insensate Kumbhakarana ranged the three
worlds devouring the great Rishis who were fixed in their duty, and yet he
remained unsatisfied.
As for the virtuous Bibishana, ever vowed
to righteousness, the study of the Veda being his chief nourishment, he lived
as the subduer of the senses.
After a time Vaishravana, the Lord of
Wealth, went to visit his sire in his chariot Pushpaka and seeing him flaming
with effulgence, the Rakshasi sought out Dashagriva and said to him:
‘My son, behold Vaishravana, thy brother,
blazing with glory and behold thy state, who art of the same family, O
Dashagriva. Thou who art of immeasurable might, strive to be like Vaishravana
himself.’
Hearing his mother’s words, the arrogant
Dashagriva experienced a wave of overpowering bitterness, whereupon he
formulated this vow:
‘I swear to thee in truth that I shall
become my brother’s equal if not his superior in power. Banish any fear that
may have entered thine heart!’
Thereafter, in his spleen, Dashagriva,
accompanied by his younger brother Kumbhakarana, began to undertake an
exceedingly difficult task, undergoing a rigid penance.
He thought: ‘I shall accomplish mine end by
asceticism.’
Having thus resolved, he went to the lovely
hermitage of Gokarna in order to purify his soul. There that Rakshasa with his
younger brother Kumbhakarana, performed unsurpassed austerities. Such were his
mortifications that he gratified the Lord, the Grandsire of the World (Brahma),
who, in his satisfaction, granted him those boons that would assure him a
victory.
From the Valmiki Ramayana
1. Vibhishana (of Sattvic nature)
2. Ravana (of Rajasic nature) and
3. Kumbhakarana (of Tamasic nature)
2. Ravana (of Rajasic nature) and
3. Kumbhakarana (of Tamasic nature)
Then Rama enquired of Agastya Muni:
How did those very powerful brothers
(Ravana, Kumbhakarana and Bibishana) practice penance, O Brahmana, and of what
nature was it?
Agastya Muni of tranquil mind told Rama:
Various were the pious observances of each
of them. Kumbhakarana too, putting forth all his strength, constantly pursued
the path of duty. In the heat of summer he stood amidst five fires and, in the
rainy season, he took up the Vira posture, whilst in the winter season he
remained plunged in water.
Thus two thousand years passed during which
he applied himself to piety and remained on the righteous path.
On his side, Bibishana, who was virtue
itself, intent on duty and of pure soul, stood on one leg for five thousand
years. This penance accomplished, troops of Apsaras (Beautiful women) danced
and a rain of flowers fell, whilst the gods hymned his praises. During another
five thousand years, he stood facing the sun, his head and arms raised, his
mind fixed in contemplation of the Veda. In this wise, Bibishana, like an
inhabitant of heaven in the Nandana
Gardens, dwelt for ten
thousand years.
Dashagriva (Ravana) deprived himself of
nourishment for the same period and every thousand years sacrificed one of his
heads to the God of Fire. Thus nine thousand years passed and nine of his heads
had been sacrificed to Fire. When ten thousand years had gone by, Dashagriva
(Ravana) prepared to sever his tenth head when the Grandsire of the World (Brahma)
appeared, and He, with the gods, highly gratified, presented Himself before
Ravana and said to him:
‘I am pleased with thee. What boon shall I
confer on thee this day? Thou shalt not have undergone these austerities in
vain. O thou who art conversant with Dharma (virtuous duty), speedily choose
what boon will most please thee. Thou hast found favour with me, O Dashagriva!’
Thereupon, Dashagriva (Ravana), delighted,
bowing down to that God (Brahma) answered in a voice trembling with joy:
‘O Bhagawat (Brahma), for living beings
there exists no fear like that of death. There is no foe comparable to Mrityu
(Death), therefore I choose immortality!’
Thus spoke Dashagriva (Ravana) and Brahma
answered him saying:
‘It is not possible to grant thee
immortality. Choose some other boon!’
At these words of Brahma, the Creator of
the World, O Rama, Dashagriva (Ravana) replied with joined palms:
‘May I not be slain by Suparnas, Nagas,
Yakshas, Daityas, Danavas, Rakshasas nor by the gods, O Eternal One, O Lord of
Beings. I do not fear other creatures, who, with men, I look upon as mere
straws, O Thou who art adored by the Celestials!’
Thus spoke the Rakshasa Dashagriva, and the
Lord, the Grandsire of the Worlds, who was accompanied by the gods, said to
him:
‘It shall be as thou desirest, O Foremost
of the Rakshasas!’
Then having answered Dashagriva thus, O
Rama, the Grandsire added:
‘Hear what great favour I shall grant thee
further in my satisfaction. The heads that formerly were sacrificed by thee
into the fire, O Irreproachable One, will now grow again as they were before
and, O Rakshasa, I will finally confer another boon on thee that is hard to
obtain, O My Friend, thou shalt be able to assume any form thou desirest at
will.'
As soon as the grandsire had spoken thus,
the heads of the Rakshasa Dashagriva, that had been consumed by fire, grew
again.
O Rama, having spoken thus to Dashagriva,
the Grandsire of the Worlds said to Bibishana:
‘O My Dear Bibishana, thou whose intellect
is fixed on virtue, I am gratified with thee. Choose a boon, O Righteous and
Pious One!’>
Then the pure souled Bibishana, who
radiated good qualities as the moon radiates her beams, spoke with joined
palms, saying:
‘O Bhagavat (Brahma), I have endeavoured to
do that which I ought to do. Thou art the Guru of the World. If, in thy
satisfaction, thou dost accord me a boon, then hear me, O Blessed Lord. May my
soul ever be fixed in righteousness in the midst of the greatest adversity.
Without being instructed, may I be able to use the Brahma Weapon. May whatever
thoughts come to me, wherever or in whatever state I find myself, always
conform to virtue and may I fulfil my duty! O Most Exalted of Beings, these are
the boons I consider to be the most precious, for those who follow Dharma,
nothing is impossible!’
Then Prajapati (Brahma), full of joy, again
addressed Bibishana saying:
‘O Most Virtuous and Dear child, let it be
as thou sayest. Though thou wast born in the Rakshasa Race, O Slayer of Thy
Foes, no evil ever enters thy heart! I grant thee immortality!’
Having uttered these words, as Prajapati
was preparing to accord a boon to Kumbhakarana, all the gods, with joined
palms, addressed him thus:
‘As for Kumbhakarana, do not grant him any
boons! Thou knowest well how the three worlds fear this perverse wretch! In the
Nandana Gardens, seven Apsaras and ten servants
of Mahendra were devoured by him, O Brahma, as also Rishis and men. Such are
the deeds of this Rakshasa before receiving a boon. If one is conferred on him,
he may consume the three worlds! O Thou whose splendour is immeasurable,
feigning to grant him a boon cause him to become bemused. In this way, the
worlds will live in peace and he will receive his just deserts.’
Thus did the gods speak, and Brahma, born
of the lotus, thought on the Goddess, his consort (Saraswati, Goddess of Speech
and Learning)), and as soon as He called her to mind, Saraswati appeared at His
side and with joined palms said to him:
‘O Lord, I am here, what shall I do?’
Then Prajapati answered that Goddess, who
had come there, saying:
‘O Thou who art Speech, be Thou in the
mouth of that Indra among the Rakshasas (Kumbhakarana) and utter that which the
gods desire.’
‘So be it!’ she answered and having entered
his mouth, Kumbhakarana said:
'To sleep for innumerable years, O Lord of
Lords! This is my desire!’
‘May it be so!’ answered Brahma and with
the gods, He departed.
The Goddess Saraswati then left the
Rakshasa, while Brahma, with the gods ascended to the heavenly region.
When Saraswati had departed, Kumbhakarana
came to himself and that perverse wretch, in his misfortune, reflected:
‘How can such words have passed my lips? I
must have been bemused by the gods who came hither.’
Having received those various boons, the
three brothers of flaming energy, returned to the Sleshmataka Forest
where they dwelt happily."
[Note: Comments by Swami Nisreyasananda,
Ramakrishna Math:
In Indian mythology we find that all the
demons that are represented there were very often children of sages born under
adverse circumstances of the mother. … Not necessarily because she is a woman,
but, the sage being perfect, the varying factor of the woman’s mind is being
shown. If the woman can be uncontrolled, a very powerful, uncontrolled son is
the result, … and that is a ‘Demon’. Born out of a Sage, from a Sage’s family,
but having a negative position in the mind, like blue and red mixed together
would produce violet colour.
The demons are all children of the sages.
These demons meditate, get God face to face in His creative aspect, ask for
Power not Wisdom, and after the vision is gone, become outright rascals and
rogues and oppressors of humanity. (Under the influence of Rajasic guna
(Ravana, or Hiranyakashipu, Prahlad’s father) and under the influence of
Tamasic guna (Kumbhakarana), the demons desired Power with which to dominate
and oppress. Contrast these with the boon of 'Wisdom' desired by Vibhishana,
under the influence of Sattwa guna).
So, intelligent people, when approached and
asked, "Please give me a method for meditation" will always tell:
"Practise God’s presence".
God is present before you. What will you
ask of Him? Will you ask God for power? Where is the guarantee that you will
not misuse it? Therefore ask for God’s continuous stay with you, and if you
want that, practise it. There is nothing further to be done. Picture it in your
mind as if God is already present. Do not use your meditation to ‘Catch
Him."
So meditation is not the goal. It is only a
means. Wisdom is the goal. The right words – Harmony, Truth, Beauty, Goodness –
that must be suggested till the mental field, which is a display of God’s
Creative Power, condenses it. Condenses it first in every cell, then spills it
over into the magnetic field of a person, which is co-terminus with God’s
field. So according to one practice, you visualize God’s presence, and
according to the second practice, correct words are used, representing not
power, not even prosperity or happiness, but Wisdom, the right attitude.
Ask for wisdom, which will have power and
pleasure subordinated to it. A triangle as it were, with Saraswati (goddess of
Speech) or the ‘Word’, the ideal harmonious expression, consciousness, at the
very source. Let this enter the ‘switchboard’ of human personalities. Wisdom
and Harmony, equally present in everybody. Then the two other angles of the
triangle, at the base, will be subordinated. Not one against the other, but one
subordinating the other two.
Goddess Durga representing Power, Goddess
Lakshmi representing Prosperity or Happiness, subordinate to Goddess Saraswati,
representing Wisdom. When this is explained to people and illustrated by
stories, they will immediately pick up the Wisdom aspect first. Then they will
see that the other two aspects are not neglected, but are suitably harmonised
and subordinated to the dominant all covering principle ‘Wisdom’, the Word
which is God. It is not the property of God. It is God.]
Vali, the immoral and vicious brother represents Lust, the lower nature of man. Sugreeva, the moral and virtuous brother represents man’s higher and nobler nature.
Vali had earned through austerity a boon by which half the strength of his enemy was transferred to him as soon as an enemy confronted him in a battle. Similarly the power of lust becomes invulnerable the moment man comes in direct contact with the object of lust. The sense objects overpower man and they leave him a helpless victim of temptation. To avoid this, and to overcome successfully the disastrous influence of the sense objects, man has to stay away physically from the objects in the initial stages i.e. before he gains an absolute hold and control over them. So long as man remains in the midst of sense objects and tries to exercise his self control over those objects, he can never be successful since the power of the sense objects is almost invincible.
To indicate this great truth, Sri Ram is described as hiding behind a tree i.e. physically keeping away from Vali, and shooting him from a distance.
Sri Ram’s bow and arrows symbolise his preparedness and strength to maintain peace, and justice, both within and without. Sri Ram is the ideal of "aggressive goodness" as opposed to "weak and passive goodness". He stands for righteousness. He opposes and destroys all that is unrighteous.
By Swami Vivekananda
The foremost disciple of Sri Ramakrishna Paramhansa
Sri Rama was the Parmatman (Supreme Reality) and that Sita was the Jivatman (embodied individual soul). Each man’s or woman’s body was the Lanka. The Jivatman which was enclosed in the body, or captured in the island of Lanka, always desired to be in affinity with the Parmatman, or Sri Rama. But the Rakshasas would not allow it, and the Rakshasas represented certain traits of character.
For instance, Vibhishana represented Sattwa Guna, Ravana represented Rajas Guna and Kumbhakarana represented Tamas Guna. Sattwa Guna means goodness, Rajas means lust and passion and Tamas means darkness, stupor, avarice, malice, and its concomitants.
These Gunas keep back Sita, or Jivatman, which is in the body (Lanka) from joining Paramatman (Rama). Sita, thus imprisoned and trying to unite with her Lord, receives a visit from Hanuman, the Guru or divine teacher, who shows her the Lord’s ring, which is Brahma-Jnana, the supreme wisdom that destroys all illusions.
Thus Sita finds the way to be at one with Sri Rama or in other words, the Jivatman finds itself one with the Paramatman.
By Sant Keshavadas
(Ramayana is not a mere story. It is the
story we live every moment of our lives.)
Dasaratha symbolises the intellect that controls the senses. The three queens of Dasaratha are the three Gunas known as Sattwa (tranquillity), Rajas (activity), and Tamas (malice, ignorance, darkness). Vasishtha and Viswamitra are the gurus who guide the intellect. Rama is the transcendental Self and Lakshmana, Bharata and Satrughna (Rama’s three brothers) are the triple manifestations of God as immanent, God as in-dwelling spirit, and God as soul, respectively.
Manthara
(the maid servant) symbolises the negative qualities that poisons Kaikeyi (the
Rajasic-Tamasic mind). Demons and demonesses in Ramayana are the evil
propensities in us. Ravana is the Rajasic ego. Kumbhakarana is the Tamasic ego.
Vibhishana represents the Sattwic ego. Rama’s wife Sita is the Cosmic Energy
(Kundalini) abducted by Ravana, the ego, for wrong use. So, through (with the
help of) Hanuman, symbolising Pranayama, or rhythmic breathing, you will find
the location of Sita, the energy and convey the news of Rama, the Self. Rama’s
destruction of Ravana and Kumbhkarana symbolises the destruction of Rajasic and
Tamasic egos. The installation of Vibhishana symbolises the establishment of
Sattwa Guna and equanimity through Self-realisation. Union
of Rama and Sita is the union of Shakti with the eternal consciousness of the
true self. Rama’s coronation symbolises the Kingdom of Heaven
on earth. This, in short, is the esoteric meaning of Ramayana
The
Ramayana’s relevance to modern times
The Art of Administration as
depicted in Valmiki Ramayana
By Sri P.G.Ananthanarayan (Mani)
depicted in Valmiki Ramayana
By Sri P.G.Ananthanarayan (Mani)
The professed objective of all governments,
down the corridors of history of man, has been to provide and ensure the
welfare and happiness of the people through an efficient and good
administration. However, despite the advance of civilisation and progress in
science and technology and efforts through international forums like the United
Nations to achieve peace and happiness, the world is riddled with strife,
misery and tension.
Any person in charge of administration has
to follow certain well tested codes to bless the generation with peace,
prosperity and efficiency. In this context, the ancient and many faceted
Ramayana is very relevant today as the epic has very many lessons to offer in
the art of administration. A deep study of the epic would not only reflect the
high level of civilisation that existed during the Ramayana era but would also
furnish meaningful guidelines on Public Administration through the medium of
several characters.
At the outset, the epic opens with the
administrative setup prevalent in Ayodhya (the capital city). Further, there
are the following three situations where detailed and wholesome advice is
rendered on the art of efficient administration.
Theses are:
Theses are:
1. King Dasharath’s advice to
Sri Rama
on the eve of coronation.
on the eve of coronation.
2. Sri Rama’s questions and
advice to
Bharata at their historic meeting at Chitrakut.
Bharata at their historic meeting at Chitrakut.
3. Surpankha’s advice to
Ravana.
An exhaustive cross-section from the epic,
revealing valuable instructions on the art of administration that have a
refreshing relevance today, is furnished below.
The administrative setup in Ayodhya is
designed to provide the maximum happiness for the maximum number of people for
the maximum period, based as it is on the principles of Dharma –righteousness
and moral values.
The king, who was Dharmic (righteous) and
solely concerned with the welfare of his subject was assisted by a cabinet of
eight ministers of pure and unblemished characters. The cabinet was the
Executive Council and the administration of the kingdom was carried out in
consultation with it. The king was advised and supervised by a council of eight
Sages, whose sole wealth was non-attachment (vairagya) and wisdom (Gyaan). Thus
they functioned, without fear or favour, solely motivated by the welfare of the
people, and provided the very foundation of the administrative system. The
opinion of these sages possessing self-restraint, headed by sage Vasishtha, was
the law. Thus, the cabinet ruled the people. The king supervised the cabinet.
The Sages controlled the king in turn. In all matters, the moral code of the
Lord of the universe (Dharma ) reigned supreme.
1. King Dasharatha’s
Advice to Sri Rama
On the eve of Sri Rama’s coronation, king
Dasharatha summoned his darling son and tendered wholesome and mature advice on
Administration based on his experience.
King Dasharatha said: "My son,
although you are a storehouse of merits, I wish to offer some friendly advice
to you out of sheer affection. Resorting to even greater humility (than
before), constantly keep your senses under control. Avoid vices born of lust
and anger."
[Note: Vices (vyasanani) according to Manu
Smriti arising from lust include hunting, playing at dice, sleeping by day,
slandering others, fondness for women, vanity and vices resulting from anger
are tale-bearing, violence, vindictiveness, jealousy, fault-finding,
squandering one’s wealth, abusive speech, and cruelty in punishment.]
Rule according to both the direct and
indirect methods of governance
indirect methods of governance
Indirect method:
Ascertaining the conditions and loyalty of
one’s own people and the relative strength and intentions etc., of the
neighbouring states through a network of spies.
Direct Method:
To make a tour of one’s dominions and
ascertain things personally, to invite direct petitions from one’s subjects,
hear their grievances and decide their cases on their own merits.
"Please your ministers and others
(namely, the Army Commanders and Civic Guards) as well as people responsible
for maintenance (against future contingencies) of numerous stores (of useful
materials such as jewelry, gold and silver, textiles and ornaments) along with
barns and armouries."
"The friends and allies of a King, who
protects the earth with fostering care and whose subjects are not only loved by
him as his children but are devoted to him in their turn, exult in the same way
as the immortals did on securing nectar. Therefore, disciplining your mind, my
son, conduct yourself well as instructed by me."
The importance attached to personal
discipline and far-sightedness in matters of efficient administration will be
evident from the foregoing.
2. Sri Rama’s advice to
Bharata
The Noble Bharata when he came to know that
his mother was responsible for Sri Rama’s exile was tortured by the agonies of
grief, anger and guilt. Wearing Jata (hair bound in knot) and bark garments he
proceeds from Ayodhya, along with its entire population, to pursuade Sri Rama
to return. After their momentous and affectionate meeting at Chitrakut, Sri
Rama addressed Bharata on the art of administration, which is exhaustively
detailed in the Ayodhya Kanda of the epic known as the famous '‘Kacchit Sarga’.
As Bharata was to rule the kingdom as per
the King’s promise to queen Kaikeyi, Sri Rama enquires of Bharata whether he
was ruling the Kingdom efficiently. He was also asked to explain by Sri Rama
why he had left his post of duty and come to the forest.
In this context, Sri Rama enquires of
Bharata and instructs him extensively on the finer points of the art of
administration. This address highlights the duties and responsibilities of
Kingship covering all aspects and the entire range of administration in which a
King should attain proficiency if he was really concerned with the happiness
and welfare of his subjects.
It is interesting to note that earlier Sri
Rama had clearly told Lakshamana when he suspected Bharata’s intentions, that
Bharata was coming in agony and solely with the purpose of offering the Kingdom
to Sri Rama. Hence, questions addressed to Bharata were obviously not intended
for him but, over his shoulders, they were guidelines meant for the benefit of
those who wished to get educated on the principles and art of efficient
administration!
Since each stanza begins with the word
‘Kacchit’, it is known as the Kacchit Sarga of the Ramayana. A summary of the
questions and instructions are furnished below with a few stanzas by way of
illustration.
Starting with human relations at home and
Bharata’s personal conduct and self-discipline, the questions cover his
reverence and service to his parents, teachers and elders to ensure domestic
harmony. It embraces all Departments of Government activity like Home Affairs,
Defence, Foreign Affairs, Finance, Labour Relations, Agriculture etc.
"Are you rendering service to our
father, oh my dear Bharata? Is the celebrated preceptor of Ikshvakus (Sage
Vasishtha) being duly honoured by you?"
"Do you hold in high esteem gods and
manes, dependents, elders, kinsmen of your father’s age, the aged, the
physicians as well as the Brahmanas? Do you respect Sudhanva, your teacher of
the science of Archery who is equipped with knowledge relating to the use of
excellent arrows both direct and remote-controlled and well versed in political
economy?"
"I hope the ministers you have
appointed are valiant like you- full of learning, who have controlled their
senses, who are born of high pedigrees (cultured family) and know the meaning
of signs (discreet and shrewd)."
"The sound advice given by experienced
ministers well versed in the laws of truth and virtues is the very foundation
on which the prosperity of a King rests."
"The learned in times of difficulty
bring endless glory by solving knotty problems."
"I hope you prefer learned men to
thousands of fools. No help will come to a king if he seeks advice from thousands
of evil advisers or even ten thousands of them."
"Even if there is a single minister if
only he is wise, brave, clever and discreet, he will bring fame and prosperity
to a King big or small."
"He who does not get rid of a
physician adept in devices of aggravating a disease, a servant intent on
bringing disgrace to his master and a gallant warrior seeking kingly power, is
himself destroyed by these persons."
"I hope the person appointed as your
Commander-in-chief is ever pleased, full of resolution, is gallant and
talented, is of spotless character and well-born and devoted and clever."
"Are the foremost of your skilled
warriors being recognised by bestowing suitable honours by you?"
(gallantry awards).
"I hope you distribute (daily)
provisions and distribute the monthly salary due to them at the proper time in
a suitable manner and do not delay their payment (to prevent discontentment).
For, salaried servants surely and positively get enraged even at their master
when the distribution of their provisions and the disbursal of their salaries
are delayed and that itself is a very great harm done to the State."
(Labour Relations).
"Has a man of your own State, who is
learned, clever, ready witted and capable of delivering messages correctly, who
is able to distinguish between right and wrong, been appointed by you as an
Ambassador, O Bharata?" (Foreign Affairs and Diplomatic assignment).
"Do you keep an eye on the eighteen
functionaries of the enemies and fifteen functionaries of your side through
three unknown, independent spies?"
[Note: The eighteen functionaries are :
1.The chief minister 2.The King’s family priest 3.The crown prince 4.The
generalissimo 5.The chief warder 6.The chamberlain 7.The superintendent of
jails 8.The chancellor of the exchequer 9.The herald 10.The government advocate
11.The judge 12.The assessor 13.The officer disbursing salaries to army men
14.The officer drawing money from the state exchequer to disburse the workmen’s
wages 15.The city Kotwal (mayor of the city) 16. The protector of the borders
of a kingdom, who also performed the duties of a forester 17.The magistrate
18.The officer entrusted with the conservation of waters, hills, forests and
tracts difficult of access.
The fifteen functionaries of one’s own side
are the last fifteen of this very list, omitting the first three, viz., the
chief minister, the family priest and the crown prince.]
‘I hope you do not patronize Atheists
Brahmins, for being ignorant and conceited they are skilled in perverting the
minds of people."
Next Sri Rama instructs Bharata on the
defence and protection of Ayodhya and enquires about the various aspects and
measures designed for its prosperity (like water storage, well cultivated
fields not depending on the vagaries of the monsoon (or rainy season), cattle
wealth, peopled by highly delightful men and women, free from violence and fear
etc.).
"Are the Vaisyas (who live by trade,
agriculture and breeding and rearing cattle) loved by you? Are they thriving
well in agriculture and animal husbandry?"
‘Are the women folks well protected?"
"Are the forests which are the homes
of elephants preserved by you?" (Wild life preservation and ecology).
"Are the milch-cows in abundance with
you?" (dairying).
"Are all your fortifications fully
supplied with wealth and provisions, arms and water, mechanical contrivances
and equipped with artisans and bowmen?" (Defence installations in a state
of readiness or full alert).
Regarding Financial management.
"
Is your income sufficiently large to meet your expenses and your expenditure
comparatively less? (Balanced budget without deficit financing). I hope your
wealth does not go to undeserving men."
"I hope the laws are administered
justly and impartially. I hope the innocent do not suffer and the guilty are
not let off without punishment due to greed (corruption)."
"I hope disputes between the rich and
the poor are dealt with and judged impartially by the ministers. For, the tears
from the eyes of those falsely convicted, destroy the sons and cattle of the
king who rules the people for the sake of pleasures and not caring for equity
and justice."
"Do you see to win over the elders,
children and foremost physicians by gifts, a loving mind and polite
words?" (Human Relations).
"Do you greet your teachers, and
elders, ascetics, deities and unexpected visitors as well as the trees standing
on cross roads (ecology) and the wise and learned Brahmins who have achieved
the object of their life through character and austerities?"
"Do you avoid the fourteen failings of
kings?"
[Note: These are the fourteen failings
(vices ) of a king: Atheism, Untruth, Anger, Carelessness, Procrastination,
Neglect of the learned, Laziness, Slavery to the senses, Obsession with wealth,
Counsel with those who do not know the proper way (perverted insight), Non-commencement
of the decided issues, Absence of caution in keeping secrets, Non-use of the
auspicious, Showing respect to all and sundry without any discrimination (e.g.
getting up from the seat to receive anybody and everybody)].
" I hope you deal properly, after
fully taking into account and knowing the ten evils born of lust, the five
kinds of fortifications, the four expedients (recommended for kings), the seven
important limbs of a state, the eight evils born of anger or the eight measures
(conducive to the welfare of a state), the three worldly objects of human
pursuits (Dharma, Artha, Kama) namely religious merit, material wealth and
sensuous enjoyment or the three kinds of powers (namely energy or
‘Utsaah-Shakti’, the power of dominion or ‘Prabhu-Shakti’, and the power of
counsel or ‘Mantra-Shakti’. The three branches of learning (viz., the three
Vedas or ‘Trayi’, the knowledge relating to agriculture, commerce and other
vocational pursuits, and political science, subjugation of the senses, the six strategic
expedients (viz., coming to terms with the enemy, waging war against him,
marching against him, biding one’s time to seek a favourable opportunity,
causing dissension in the enemy’s ranks, and seeking the protection of a
powerful ally; Adversities brought about by diverse agencies (such as fire,
excessive rains or floods, epidemic diseases, famine and pestilence) and human
agencies (such as officials, thieves, enemies, a king’s favourite and the king
himself when motivated by greed).
The stern duties of a king (as dictated by
policy, such as to win over enemy’s men whose emoluments have been withheld,
who are greedy, who have suffered indignity at his hands, who are irate or have
been provoked by him for no reason, who are afraid or have been intimidated)
twenty types of monarchs who are not worth negotiating with (viz., who is a
minor, aged, suffering from chronic sickness, greedy, without character etc.)
the entire population of the state; setting forth on an expedition for conquest
against the enemy; drawing up an army in battle array."
"O wise one! Do you hold consultation
in accordance with scriptural injunctions with only four or three (selected)
counselors collectively or severally to guard against a split among them and to
prevent the secrets from leaking out?"
"Has your study of the Vedas borne
fruit
and are your undertakings successful?"
and are your undertakings successful?"
"Has your learning borne fruit?"
Sri Rama concludes the illuminating address
thus:
"Having obtained as his share and
ruled in the right way over the entire globe, a wise king holds sway over the
earth and administering justice to the people quite in consonance with
righteousness, surely ascends to heaven when detached from his body."
3. Surpankha’s advice to Ravana
It will be surprising to note that of all the
people, Surpankha (Ravana’s sister) talks on administration! After her
mutilation (cutting off her nose and ears) by Lakshmana for her foolish
misadventure, she rushes to Ravana’s court and criticizes him on his lapses in
Public Administration and tenders him advice on good government.
‘A greedy king, who is addicted to sensual
pleasures and who acts at his sweet will and pleasure is avoided by his
subjects like the cremation fire."
"A king who fails to attend to his
duties personally at proper moment, hastens his downfall and ruins himself and
his realm."
"If a king is ruthless, stingy,
indifferent, proud and arrogant, his subjects will not come to his rescue in
his times of crisis."
"A king who thinks too much of
himself, who is evasive, self-conceited and ever irritable has to be mortally
afraid even of his own kith and kin."
"Kings are said to be far-sighted
because they can easily visualize the distant calamities with the aid of
spies."
"That king alone who is discreet,
erudite, self-controlled, grateful and who obeys the divine law, can rule his
kingdom well."
"That king is verily worshipped by his
subjects, who though physically asleep is mentally awake, and does not
indiscriminately punish or reward them."
‘A slanderer, one steeped in worldly pleasure,
one who is not in tune with time and one who cannot discriminate the good from
the bad, loses his empire and perishes soon."
It will be evident from the foregoing that
the rich heritage enshrined in the Ramayana shines through every facet of the
epic, like the sophisticated instructions on Public Administration, that have
eternal relevance to humanity. That is why the epic ‘Ramayana’ is described as
the ocean full of gems and the prime role of the human Avatara (incarnation) is
to educate humans on all aspects of the art of living.
Sri Rama, an Embodiment of Dharma
(part 1)
(part 1)
Extracts from the writings of Sri N.S.
Anantharangachar
interspersed by contributions from other sources [printed in brackets].
interspersed by contributions from other sources [printed in brackets].
Dharma is defined in a general way as:
"That on which the existence and
prosperity of this
universe as well as fair dealing depend is Dharma."
universe as well as fair dealing depend is Dharma."
That which is for the good of this universe
is Dharma. This signifies that Dharma is virtue that is to be practised by each
individual. These virtues are identified and listed for giving proper guidance
to humanity.
[Note:"Existence and prosperity of this universe" is the key
sentence here. The Dharma of the individual is the "existence and
prosperity" of the individual self. Higher than that is the Dharma or duty
to the family. Higher than that is the Dharma to the community. Higher than
that is the Dharma to all the city dwellers. Higher than that is the Dharma to
the entire nation. Higher than that is the Dharma to the entire human race.
Higher than that is the Dharma to all creatures, to the whole universe. The
higher category supersedes the lower category.]
Rama says: "When the oppressed seeks
relief, at the hands of a virtuous and capable person, it is supreme Dharma to
protect the surrendered even at the cost of one’s own life." Rama revealed
this supreme Dharma by saying that even if the surrendered person is Ravana
himself, he would save even those that deserve to be killed.
When mother Kaushalya and also the citizens
of Ayodhya plead with Rama not go to the forest, Rama replies that Dharma lies
in obeying the words of the father and that he, being devoted to Dharma, cannot
transgress the words of his father.
(Rama is not yet a king.) At this stage Rama’s
Dharma is that of a son. After returning from the forest, upon being crowned as
King, Rama’s Dharma as a king takes precedence over his own self or over his
family. The interest of the kingdom or the nation is above that of the
individual or the family of the individual (now crowned as king.) In the
interest of the kingdom, Rama would sacrifice his own life; would sacrifice his
family life (banish his wife Sita).
Rama says: "I can renounce my life,
Lakshmana, and you, Sita, but I cannot break my promise.
(A quotation from Tulasi Ramayana: From Ayodhya Kanda, Chopai 27:)
(A quotation from Tulasi Ramayana: From Ayodhya Kanda, Chopai 27:)
Raghukula Riti Sadaa Chali Aai,
Praan Jaahun Baru Bachanu Na Jaai
Praan Jaahun Baru Bachanu Na Jaai
Valmiki shows, by using extreme examples,
how Dharma assumes different roles according to the changed circumstances. Contrast
the Dharma of Rama as a son (not yet a king) with Rama as a King. Rama as a son
did not have the relationship between king and subjects as when citizens of
Ayodhya plead with Rama not to go to the forest.]
In one of the passages describing the words
of Sita, the significance of Dharma is expounded. Sita asks Rama to practise
Dharma of the Tapovana (of the Rishis and the ascetics) so long as he dwells in
the forest and to take to the bow and arrow after returning to the capital.
Sita wanted Rama to follow the path of the hermits and not to engage himself in
vanquishing the demons that troubled the sages.
Rama, who was steadfast in Dharma says that
it is the Dharma of a Kshatriya to redeem the world from suffering and sorrow.
Dharma is not a mood of helpless passivity but dynamic activity against the
offenders of Dharma.
The following is from the Valmiki Ramayana,
Aranya Kanda, 9-30,31.
"Wealth comes out of Dharma. Happiness
comes out of Dharma. Everything is obtainable from Dharma. Dharma is the
essence of this universe. The adept attain Dharma by disciplining themselves by
the conditions of Dharma, with great effort; one cannot get happiness from
happiness.".
Dharma is eightfold as: "Sacrifice,
Vedic study, Charity, Penance, Truth, Fortitude, Forgiveness, Non-desire."
The following ten are characteristics of
Dharma (Dharma Lakshanam).
Fortitude, forgiveness, restraint,
non-stealing, purity, control over sense organs, intelligence, knowledge,
truth, absence of anger.
‘Dharma’ is a term which could be understood
but which cannot properly be translated into any other language. This word
comes from the root ‘DRI’ which means supporting. That which is the support of
this universe is Dharma. The Brihadaranyaka Upanishad 1.4.14.says:
"Yet he did not flourish. He created
that Dharma which has an excellent form. This Dharma is the controller of
Kshatriya. Therefore, there is nothing higher than that. Even a weak man hopes
to defeat a strong man by Dharma as one does through the king. Dharma is verily
Satya or truth. A speaker of truth is said to speak Dharma or a person speaking
Dharma is said to speak truth. Both these are but righteousness."
The glory of creation was not complete
without Dharma. Dharma may mean action approved by the scriptures. It may also
mean the unseen result of such action. Dharma has different shades of meaning
and signifies different things acording to the context. It may mean a Sadhana
or a means and then it signifies righteousness. It may also mean in another
sense the very Principle which is the support or ground of everything else in
this universe. In this supreme sense ‘Dharma’ means the Supreme Being who is
the support of every other thing.
Sri Rama is described as the very
embodiment of Dharma in both these senses.
Sri Rama, an Embodiment of Dharma
(part 2)
By Sri B.S. Satyanarayana, Bangalore University
Abridged
(part 2)
By Sri B.S. Satyanarayana, Bangalore University
Abridged
Adi Kavi (the first poet laureate) Valmiki
wrote Ramayana not only to sing the melodious glory and story of Sri Rama, the
Prince of Ayodhya, but to present to the posterity a practical philosophy of
life, a vision of Truth, by telling how to lead a pious life, within the
prevailing conditions of one’s existential conditions.
It has a pragmatic message for a busy man
how to go about his daily life so that he would not only acquire his needs
here, but also get what he deserves hereafter. The Bard of ancient lore sang
into Ramayana songs of sacrifice, heroism, service, love, suffering, pathos and
songs of sane advice, and made it a long epic and a perennial source of
inspiration and enculturing influence upon the readers. Honourable Srinivas
Sastri gave a word of caution to the reader of Ramayana when he said:
"Deal Rama not as a man in whom there was all knowledge, all propriety,
all virtues from the very beginning and unfailing till the end. That is not the
way to read his life but as a man who struggled, was tempted, who has his
weakness."
Valmiki did not want to treat the problem
of Dharma in abstraction but wanted to give a demonstration of Dharma in
action. Hence he wrote this beautiful song Ramayana. One meets therein
personalities from among men, monkeys, birds and other primates who demonstrate
from their views, feelings, behaviour and actions the heights of stature a
person may rise to. It is in this sense that Sri Rama is an embodiment of
Dharma in action. Therefore, Valmiki is very fond of using the expression that
Rama is a living Icon of Dharma (Ramo Vigrahavan Dharmah).
The Concept of Dharma
The essence of an individual is manifested
through his action. The character exhibits itself in action – mental, verbal
and physical. Therefore, the Dharma of an individual operates through every
action of an individual. It is that basis from which springs every deed of a
person. Hence, the word Dharma is a very comprehensive one. It cannot be
delineated in one word or in a few sentences. It is neither religion nor
philosophy, though they stem from it. It is the very foundation for both of
them and for many more things of life. It encompasses the duties,
responsibilities, rights, religious observances, social obligations, secular
laws, conventions, nay, the very fabric of one’s own life in such a way that
one cannot live without it. Everyone acts one’s own Dharma through and through.
Dharma is that force which shapes and
sustains human life (Radhakrishnan). Manu identified ten dimensions of Dharma
like contentment, forgiveness, self-control, coercion of organs, wisdom,
knowledge, truthfulness, abstention from anger, abstention from unrighteously
appropriating anything, and purification. It is so much entwined with life that
it follows an individual at death when everything else is left behind
When this Rta of the cosmic order operates
in the human realm it becomes Dharma.
in the human realm it becomes Dharma.
Dharma is a richly connotative term that
stands for a divine order (Rta), and also for laws of life and codes of
conduct, social, moral and religious. It stands for Sadachara (good conduct).
In Vedas the principle of Rta is the inner balance of the cosmic order because
of which everything runs smoothly. Rta essentially signifies a single world
embracing unity, prior in time to the phenomena of diverse manifestation which
is rooted in the Rta itself.When this Rta of the cosmic order operates in the
human realm it becomes Dharma.It is the upholder of not only the cosmic
order, but also that of microcosmic order of the individual. Therefore, Dharma
is the standard, the norm of human action according to which one has to fashion
one’s life. It covers a great number of precepts and performances, both sacred
and secular, religious and occupational, purification and pilgrimage. It covers
the whole duty of man in relation to the fourfold purposes of life, namely
Dharma, Artha, Kama and Moksha by the members of the four groups (Chaturvarna)
during their respective stages of life, namely Brahmacharya, Grihastha,
Vanprastha and Sanyaasa (See the Topic ‘Four stages of life’). Dharma is a mode
of life and a code of conduct with the sole desire for betterment and
upliftment of the individual socially, morally and spiritually
Concept of Dharma in Ramayana
Valmiki considers Satya (Truth) as Dharma.
He does not see any difference between these two concepts. The knowers of
Dharma say that Truth is the Supreme Dharma. Truth is the sole abode of Brahma
and in Truth is established Dharma. Valmiki also accepts that Truth is Vedas
undecaying and eternal, and through Truth alone one attains the Supreme Abode.
One is asked to hold on to Truth if his mind is fixed on Dharma. Valmiki tells
that the Truth is the Lord of everything in this world, in Truth Dharma is
always established, everything has Truth for its root. There is nothing
superior to Truth. Satya (Truth) is Supreme, and Dharma has its basis in Truth,
it has its life in Truth, and it is nothing apart from it. Again Valmiki
observes that for those who are devoted to True Dharma, there is no fear of
even death.
Throughout Ramayana one reads a discussion
going on about the nature of Dharma. Valmiki is never tired of telling about
the importance and pragmatic value of Dharma. He presents different views about
the nature of Dharma, the inter-relatedness of Dharma, Artha (economic
security)and Kama (fulfillment of legitimate
desires) as the goals of human life and examines very elaborately the course of
action one should pursue if one wants to stay within the path of Dharma.
In order to tread the path of Dharma one
has to internalise the principles of Dharma and Valmiki tells us that even
though it is very difficult to be understood by an ordinary man, Dharma is
within the heart of every person. It is this internalised Dharma that renders
one capable of discriminating between good and evil. This discrimination is not
something mysterious but it is to be obtained by intellect and rational
faculty.
Valmiki has presented the functional
aspects of Dharma throughout Ramayana to show how it operates in the life of a
person, and each of such statements reads as a beautiful Sutra explaining the
nature of Dharma, bringing into focus one or the other aspect of Dharmic
behaviour. In this respect Ramayana becomes the Vademecum of moral science, a
ready manual for universal ethical behaviour. It is also to be noted that
Valmiki himself was very well qualified to take up this task of identifying and
recording the moral behaviour that would ennoble the life of an individual.
Even though legends believe that Valmiki
was an uncultured hunter in the forests, there is no evidence to that story in
the Ramayana. On the other hand, within the available scanty reference about
Valmiki in the Ramayana itself, it would be clear that he was a very learned
Tapasvi (Sage) of a very high order. Referring to himself Valmiki says that he
is the tenth son of Prachetas and he has performed penance for a long time.
Valmiki confesses that he never committed any sin in thought, word or in deed.
His knowledge of many subjects is evident in the Ramayana. Not only his skill
as a great poet with a high degree of imagination, but his knowledge of
geography, agriculture, wild life, medicine, polity, human psychology and exact
understanding of human character. No wonder he is respected and revered as the
Adi Kavi (the first poet from the ancient time). Lakshamana himself refers to
Valmiki as a great friend of his father Dasaratha and a Brahmin. Thus, Valmiki
who is very well versed in the understanding of Dharma took upon himself to
illustrate Dharmic way in action by personifying Dharma in the form of Sri
Rama, the hero of Ramayana.
Illustrative expressions of Dharma
The understanding of Dharma involves the
knowledge of ‘Dos’ and "donts’ as also the reasons thereof. If we study a
few illustrative expressions from Valmiki Ramayana we would get the concept of
Dharma as conceived by Valmiki.
The very first question Valmiki asked
Narada illustrates his concern about Dharma. Who is there who knows Dharma
well, whose speech is truthful and who is steadfast in the determinations?
Narada tells about Sri Rama, an embodiment of Dharma and concludes by saying
that Sri Rama would make people endeavour to act according to their Dharma. The
four moral standards of life are Dharma, Artha, Kama
and Lokachara, a knowledge of which is very essential for any one to lead a
life of righteousness.
Among the three aspirations of human
beings, Dharma, Artha and Kama, the Kama
should be based on Artha that is rooted in Dharma. Valmiki is aware of the fact
that Kama is very powerful. But he advises
that one should renounce all the evil habits that are rooted in Kama (sensual
desires) and Krodha (anger). He admonishes very clearly that whosoever takes up
to lustful life renouncing Dharma and Artha would get himself involved in
troubles. Again, Valmiki gives a striking example about the state of such a
man. He who renouncing Dharma and Artha devotes himself to Kama
alone is like a man who has fallen asleep on the top of a tree and wakes up
only when he has fallen down.
Sri Rama justifies his actions on the basis
of the sole principle of Dharma. Sri Rama says: "I am not introducing some
such righteousness and dharma unfavourable to thee, that has never been
practised before. I am simply treading that path that had been approved and
followed by the predecessors." Thereafter in a cryptic way he states:
"To obey the father – this is the eternal Dharma." Again Sri Rama
tells Sita :"Obedience to parents is the Dharma."
It should be noted also that Valmiki had a
very pragmatic view about Dharma and he suggests that there could be no ‘fixed
path’ theory of Dahrma. Valmiki is very clear that Dharma is an internal,
reflective principle of the Soul and it is not a mere formalism or externalism.
Valmiki says: "Honour the duties of one’s station in life." But
Valmiki is aware that this may change according to the circumstances.
It would be clear from the above that
Valmiki does not accept a rigid form of Dharma that is unchangeable. To him
Dharma is relative, the primary quality of which being goodness admitting no
defect, the performance of which should be according to time and place. The
injunction given is : "Be steady in virtue at proper hour." This
relative principle of Dharma expresses itself in a particular way in a
particular moral situation. Sri Rama showed this in every one of his acts
(Dharma incarnate as he was).
Many modern scholars at this distance in
time may not agree, as they have expressed in many of their writings, with Rama
about what he did under certain situations. Sri Rama faced many moral
situations, and each situation was unique and required a special adaptation.
For Valmiki the Dharma ideal can neither be a static one nor could it be an
abstract principle. It must be an integral part of one’s life, and a guiding
principle in all of one’s actions. He explicitly states that in this world
there are many people who practise Dharma in order to deceive others.
In one instance Valmiki is very eloquent
about the significance of Dharma in life; Dharma being the foundation on which
Sri Rama operated under all situations. Valmiki says: "Wealth springs from
righteousness, and happiness results therefrom. One attains everything through
Dharma in this world, as Dharma is the only substantial thing. Reflecting and
understanding these, do, without any delay, what you would like to do."
Sri Rama was fully aware of the Dharmic
injunctions under which he had to operate under all circumstances.
"Whichever Dharma you follow with
steadfastness and according to the principles, may that Dharma protect
you."
"There is no greater Dharma for a
Kshatriya than the protection of his subjects."
"There are only two pious paths, as
has been said by the sages, wherein is the Dharma established, namely, Ahimsa
(non-injury) and Satya (Truth)."
Sri Rama also knew that Dharma stands for
the proper observation of rites and ceremonies that are ordained by the
scriptures and it also signifies the merit one acquires by the performance of
religious rites. Dharma also covers the sense of law, both stationary and
customary.
Illustrious Behaviour of Sri Rama
Valmiki never tires of referring to Rama’s
behaviour that was exemplary and served as a model to anyone who would like to
tread the path of Dharma. Quite often Valmiki uses such expressions as :
"Rama is always devoted to the welfare
of the subjects."
"He does not injure anyone."
"He is the protector of living
things."
"He is a beloved to the whole
world."
"He is devoted to the well-being of
the whole world."
"By which I am dear to all
creatures."
Any such expressions are used to describe
Rama and his behaviour which is Dharma in action.
One gets a beautiful picture of Sri Rama at
the very beginning of Ramayana when Sage Narada gives a description of the
qualities of Rama which are very rare even among the gods. He is a knower of
Dharma; protector of Dharma; a protector of his own Dharma; in Truth he is
Dharma itself and he is a noble person (Aryah).
Rama was totally committed to Truth. His
vow to follow the path of Truth (Satyaparipaalana Vrata) is seen in every page
of Ramayana. Rama did this in two ways. One by following the path of Truth by
himself and by helping others to be truthful. He went to the forest to ensure
that by his actions his father’s promise to Queen Kaikeyi is kept and thus
helping his father on the path of Truth (Dharma). For the same reason Rama
appealed to his brother Bharata to do the same.
The other aspect of his vow of following
the truth is that he would never be untrue to his own words. He never
contradicts what he has spoken once. Keeping a promise was a supreme Dharma and
an eternal virtue. Rama says: "I can renounce my life, Lakshmana, and you
Sita, but I cannot break my promise."
As a Kshatriya Sri Rama had a duty of
rendering justice to those who have been wronged and to console those who in
tears narrate the story of their sufferings. It enjoins upon him that he should
give to others rather than take anything from others. And Bharata says;
"Observing Kshatriya morality, I did not take anything, as ours is always
to give."
Sri Rama gives the reasons why he carries
arms: "The Kshatriya carries arms in order that the word ‘distressed’ may
not exist in the world". Sri Rama never misuses his valour and power.
Valmiki characterises him by saying that he is a person who is very powerful
yet abiding in Dharma.
We find Rama, who was fully aware of the
Raja Dharma (Dharma relating to the state and the king or the ruler), also was
following it, keeping in mind that the State and the King is never an end in
itself but it is a means for the realisation of Dharma. The end of the State
was to enable men to achieve the goals of their life. The virtue of proper
administration consists in humbly and freely dispensing justice and
administering discipline, favour and punishment. The administrators should not
follow their whims and passions. Valmiki expects in a good administrator the
virtues of punishing the criminals, control of passions, forgiveness, piety,
firmness, truth, powers, and suppression of the wicked
Sri Rama was not only a noble brother to
his brothers, but he was an exemplary husband with the vow of ‘Ekapatnivrata’
(monogamy). Sita tells Ansuya about this quality of her husband. She says:
"He is of a steady affection and that his affection for her was like that
of her parents besides being that of a husband and a liver."
The brotherly love has been idealised by
Valmiki through the characters of Rama, Lakshmana and Bharata. Lakshmana
protects Rama and Rama protects Lakshmana. Their fraternal love is like that of
Ashvini brothers.
Rama’s clear perception of the principles
of universal brotherhood is very much evident in many instances throughout the
pages of Ramayana. It is based on protection, service during both adversity and
prosperity, wealth for the happiness of others and a deep affection for others
and no sense of victory over others. His devotion to his duty as a son is too
well known. Rama considers his father Dasaratha as a deity. The father is a
god, even the celestials say this, therefore, I will look upon your words in
the light of divinity. There is no greater virtue than serving the father and
carrying out his command.
Rama was an ideal friend. "In pain or
in happiness a friend is a resort of a friend. Friendship is loving, friendship
is self-sacrifice, friendship is imperishable wealth. He who loses friendship
with a qualified friend loses wealth."
In many instances, Valmiki illustrates the
greatness of Sri Rama as the ideal of Dharma. Surely, in Raghava (Rama) are
truth, charity, self-control, self-renunciation, friendship, purity, sincerity,
learning and the disposition to serve his superiors. In Rama abide forgiveness,
asceticism, renunciation, veracity, righteousness, gratitude, harmlessness
towards all creatures.
Ramayana is never tired of explaining again
and again many moral qualities, the practice of which make a person pious and
noble. The most important of them may be identified as those that would give a
noble luster to a person and make him really an Arya (a gentleman or a cultured
and noble person). Sri Rama was an incarnation of Dharma in this sense that he
possessed all these qualities which are rare even among gods. He verily stood
for Sanatan Dharma, because of which this country (India)was great not only in wealth,
but also in respect of many great achievements.
Valmiki stresses the importance of many
supreme duties (parama Dharmas) in Ramayana that would have an ennobling
influence on the person who practices them. Hence, one should cultivate these
qualities in one’s life. These may be listed briefly as follows:
Forgiveness (Kshamaa), Renunciation
(Tyaaga), Gratitude (Krtajnataa), Equanimity (Samadarsitva), Purity of the mind
(Shuddhamanah), Chastity (Pavitrataa), Courage (Shouryam), Protection of the
individual (Rakshana), Non-violence (Ahimsa), Truthfulness (Satyam), Charity
(Daanam), Worship of the guest (Atithipoojanam), and Love (Prema).
Ramayana elucidates that the most important
aspect of Dharma is truthfulness (Satyam) and on this alone every other aspect
of Dharma is established. No wonder Sri Rama’s greatness is associated with his
commitment to Truth.
"Truth is a great virtue."
"One attains heaven only by following
truth."
"A man by remaining true to his words
can swim over the ocean of life."
We find in Rama’s character that his words
fully corresponded with his thoughts. This is very important from an ethical
point of view. We see him very clearly asserting this when he said to Sita :
"Truth is very dear to me."
Sri Rama stood for Sanatan Dharma. His
whole life is an essay on the path of Sanatan Dharma which is to be followed in
order to be happy here and hereafter. He never followed these principles
blindly but examined them as and when the occasion arose, and took a decision
to act according to their injunctions.
As a contrast to these virtues (that one
should acquire), Ramayana also presents a set of vices that would lead a person
to degradation and destruction. Valmiki has brought out in clear relief the
evil effects of these vices such as drunkenness, pride, lust, meat-eating,
gambling, anger, greed, deceit, cruelty, mental impurity, indolence, gratifying
the five senses, hate, jealousy, harsh tongue, treachery and so on.
A special mention is to be made regarding
grief (Shoka) which has a special place in the epic of Ramayana. Sri Rama is
seen in excessive grief and Valmiki considers grief as the greatest and a
formidable enemy of man. He says grief destroys patience, knowledge, and
everything and there is no enemy like grief. Sri Rama behaved like an ordinary
mortal when he was stricken with grief, but as an energetic and enthusiastic
person he never lost himself to grief. Valmiki himself was a victim to Vishaada
(grief) because of which he cursed a hunter and immediately he repented for his
action and prayed that may his shoka (grief) be transformed into a Sloka
(poetic verse).
Angada says; "Do not grieve in mind,
for grief is the worst amongst vices. It kills a man just as an angry serpent
kills its own brood."
When a doubt arises about deciding the
right course of duty or Dharma in many situations, then a lay man is asked to
follow the footprints of the pious and devout persons. We have the excellent
example of a Mahajana (great person) in Sri Rama following whose example we can
develop within our self a moral fiber that would certainly take us to the abode
of happiness as Dharma is the source of all happiness. Therefore, it would be a
question of developing a character within us that would guide us on proper
lines.
The science of Dharma or ethics is
essentially a science of morality intimately connected to the human conduct in
a society. Dharma is the basic or essential principle of being and behaving.
The theory of morality depends upon three basic postulates namely:
- Freedom of the will
- Immortality of the soul, and
- Concept of God.
Because man is free to choose, there is
need for him to study ethics, the science of behaviour. If he is not free to
choose then there is no need for a Dharma. In this sense the Dharma is a
normative and prescriptive science and not merely a descriptive one. There is a
need for such works like Ramayana wherein one sees the actual behaviour of a
person under specific situations and learns from him the ways of conduct. In
this sense Rama is called a living icon of Dharma (Raamo Vigrahavan Dharmah) by
Valmiki in order to demonstrate to the world how Dharma acts always correctly and
justly. This mode of behaviour develops within a person such a character which
becomes exemplary, and then only he becomes truly an Arya (a noble and cultured
gentleman).
The philosophers of ethics identify four
specific stages of the development of a character within a person. They are:
- Strength of will
- Extending the mental horizon and developing a better insight
- Cultivating a sense of discipline and regular performance of one’s own duties, and
- Developing the attitude of honesty in thought, nobility in feeling and sincerity in action.
Sri
Rama exhibited all these at every stage of his action. Therefore, he is rightly
called ‘Dharma Personified"
Om Tat Sat
(Continued...)
(My humble salutations to Swamy Vivekananda, Sant Keshavananda, Brahmasri Sreeman P G Ananthanarayanan, Sri Hari Prasad Sastri, Sri B S Narayana, Sri Anantha Rangachar and other great philosophers for the collection)
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