Ramayana (ebook).pdf

RAMAYANA retold by C. Rajagopalachari (Edited by Jay Mazo, American Gita Society) Contents 1. The Conception 39. A Second Father Dies 2. Sage Viswamitra 40. Left Eyelids T...

(Edited by 1. The Conception 2. Sage Viswamitra 3. Trisanku 4. Rama Leaves Home 5. Rama Slays The Monsters 6. Sita 7. Bhagiratha And The Story Of Ganga 8. Ahalya 9. Rama Wins Sita's Hand 10. Parasurama's Discomfiture 11. Festive Preparations 12. Manthara's Evil Counsel 13. Kaikeyi Succumbs 14. Wife Or Demon? 15. Behold A Wonder! 16. Storm And Calm 17. Sita's Resolve 18. To The Forest 19. Alone By Themselves 20. Chitrakuta 21. A Mother's Grief 22. Idle Sport And Terrible Result 23. Last Moments 24. Bharata Arrives 25. Intrigue wasted 26. Bharata Suspected 27. The Brothers Meet 28. Bharata Becomes Rama's Deputy 29. Viradha's End 30. Ten Years Pass 31. The Surpanakha Episode 32. Kamban's Surpanakha 33. Khara And His Army Liquidated 34. The Path Of Ruin 35. The Golden Stag 36. The Good Bird Jatayu 37. Closely Guarded 38. Rama Disconsolate AUTHOR'S PREFACE The Bharatiya Vidya Bhavan has added to the debt of gratitude owed it by undertaking the publication of the English version of my Tamil Ramayana. They achieved great success in the distribution of my Mahabharata book and I trust this book of the story of Rama and Sita will receive similar welcome. Once again, I repeat my confession that in the evening of my busy life during a great and eventful period of Indian history, the writing of these two books wherein I have retold the Mahabharata and Ramayana, is, in my opinion, the best service I have rendered to my people. At any rate, they embody the best joy I have experienced; for in these two books I helped our great sages to speak to our dear men and women again in their own language, elevating their minds through the sorrows borne by Kunti, Kausalya, Draupadi and Sita. The real need of the hour is a recommunion between us and the sages of our land, so that the future may be built on rock and not on sand. In presenting this English version to a wider circle of readers spread all over the world, I think I am presenting to them the people of Bharat just as they are, with all their virtues and their faults. Our classics really embody our national character in all its aspects and it is well the world sees us as we really are, apart from what we wish to become. The Ramayana is not history or biography. It is a part of Hindu mythology. One cannot understand Hindu dharma unless one knows Rama and Sita, Bharata, Lakshmana, Kumbhakarna and Hanuman. Mythology cannot be dispensed with. Philosophy alone or rituals alone or mythology alone cannot be sufficient. These are the three stands of all ancient religions. The attitude Mythology is an integral part of religion. It is as necessary for religion and national culture as the skin and the skeleton that preserve a fruit with its juice and its taste. Form is no less essential than substance. Mythology and holy figures are necessary for any great culture to rest on its stable spiritual foundation and function as a life-giving inspiration and guide. Let us keep ever in our minds the fact that it is the Ramayana and the Mahabharata that bind our vast numbers together as one people, despite caste, space and language that seemingly divide them. 1. THE CONCEPTION To the north of the Ganga was the great kingdom Kosala, made fertile by the river Sarayu. Its capital was Ayodhya, built by Manu, the famous ruler of the Solar dynasty. From Valmiki's description of the capital Kosala, it is clear that ancient Ayodhya was not inferior to our modern cities. Even in ancient India city civilisation had reached a high level. King Dasaratha ruled the kingdom from the capital city of Ayodhya. He had fought on the side of the Devas, and his fame spread in the three worlds. He was the equal of Indra and Kubera. The people of Kosala were happy, contented and virtuous. The land was protected by a mighty army, and no enemy could come anywhere near It contained forts with moats around them as well as many defensive intallations, and true to its name, Ayodhya defied all enemies. (Ayodhya means that which cannot be subdued by war). Dasaratha had eight wise ministers, ever ready to advise him and execute his orders. Great sages like Vasishtha and Vamadeva and other Brahmanas taught the dharma and performed rituals and sacrifices. refuge and it is for you to devise a method by which Ravana can be slain and his despotism ended." Brahma knew that he had granted to Ravana the boon prayed for by him that he should be invulnerable and invincible against Devas, Asuras, Gandharvas and other such beings. In his arrogance, Ravana did not care to ask for security against mankind. As Brahma revealed this fateful omission all the Gods rejoiced and turned to Vishnu. Absolutely surrendering themselves to Hari, the Devas begged him to be born as a man and put an end to Ravana and his atrocities. Hari agreed and assured the Devas that he would be born as four sons of King Dasaratha who was then performing a sacrifice for progeny. As the ghee was poured into the fire and the flames shot up to meet it, from out of the flames came a majestic figure, resplendent like the noonday sun, holding a bowl of gold. Calling King Dasaratha by his name, the figure said: "The Devas are pleased with you and are answering your prayer. Here is payasam sent by the gods for your wives. You will be blessed with sons if they drink this divine beverage." With joy unbounded, Dasaratha received the bowl as he would receive a child and distributed the payasam to his three wives, Kausalya, Sumitra and Kaikeyi. He asked Kausalya to drink a half of the payasam and he gave a half of what remained to Sumitra. Half of what was then lift was drunk by Kaikeyi, and what remained was given to Sumitra again. Dasaratha's wives were happy, even as a beggar suddenly coming upon buried treasure. And in due course all of them were expectant mothers. 2. SAGE VISWAMITRA In course of time, Dasaratha's sons were born Rama of Kausalya and Bharata as far as the creation of new constellations, but was prevailed upon to stop by the entreaties of the alarmed gods. Viswamitra, while he was king once went out with his army and chanced to visit Vasishtha's ashrama. The rishi cordially welcomed his royal guest and his huge entourage and extended to them all hospitality so sumptuous that the King wondered where all the rich abundance came from in a forest hermitage. Questioned by him, Vasishtha called his cow Sabala and explained that she was the fountain of unfailing plenty. Expressing gratitude to the sage, King Viswamitra said: "You must give me this cow as she would be more useful with me than with you. Such things of power and wealth by right belong to the King." Now Vasishtha could not part with the divine cow. He gave many reasons and asked the King not to press his request. But the more unwilling Vasishtha was to give the cow, the more eager the King became to possess her. Failing in his efforts to tempt or persuade the sage to part with the cow, Viswamitra became angry and ordered his men to seize the cow by force. Sabala could not understand why she was being roughly handled and she was unwilling to go away from the sage and his ashrama. Shedding tears, she wondered how she had offended Vasishtha that he should stand by and look on while she was being dragged away. The cow easily put to flight the soldiers and sought refuge at the feet of the sage. Moved by the piteous appeal of his beloved cow, who was like a younger sister to him, the sage said: "Bring forth soldiers to resist Viswamitra's men." Sabala instantaneously did so, and the aggressors were soon worsted. Wild with rage, Viswamitra got into his chariot and, Viswamitra had but one more weapon in his armory, and that was the most powerful of all, the Brahmastra. As he hurled it against Vasishtha the world became wrapped in gloom as in some huge eclipse, and the very immortals trembled with fear. But the terrible astra itself was merged in the rishi's staff, making both it and the holy man glow with the glory they had absorbed. Viswamitra stood dazed. Openly accepting defeat, he said: "Of what use is the Kshatriya's might in arms? With but a staff in his hand, this Vasishtha has nullified all my weapons. Lord Siva has indeed fooled me. There is no alternative for me but to become a Brahma Rishi like Vasishtha." So saying, he withdrew from the field of battle and proceeded south for more rigorous tapas. For years and years Viswamitra went through terrible austerities. Pleased with his perseverance, Brahma presented himself before him. Advising Viswamitra that, as a result of his tapas he had risen to the position of a rishi among kings, Brahma vanished from the scene. Viswamitra was disappointed that all his penance could get him only the status of Raja Rishi. Not content with anything but the highest the rank of a Brahma Rishi, he subjected him self to still more rigorous austerities in order that he might be acknowledged an equal of Vasishtha. 3. TRISANKU That was the time when the famous king of the Solar dynasty, Trisanku, was reigning, who was so much in love with the beauty of his body that he could not bear the thought of parting with it at death and desired to ascend to heaven in that very body. Vasishtha, his preceptor, whom he approached for help in realising his wish, advised him to give up attempting the impossible. Dissatisfied with Vasishtha's And he made arrangements for a great and unprecedented yaga. Viswamitra directed his disciples to invite all the sages and, their disciples for the proposed yaga. Afraid of saying "No" to what was more or less a command, all the rishis agreed to be present. But the sons of Vasishtha declined the invitation and made merry about a yaga at which the officiating priest was a once upon-a-time Kshatriya and the yajaman a stinking chandala. This reply, duly conveyed, enraged Viswamitra who exploded into a curse that Vasishtha's sons do die and be reborn for seven generations in a tribe given to eating dog's flesh. The sage then began the yaga. Extolling Trisanku's eminent virtues, Viswamitra sought the help of the other rishis in effecting the bodily translation of Trisanku to heaven. Well aware of the sage's mighty powers and fulminous temper, the invitees lent their support, and the yaga went on. It reached the stage when the gods were invoked to descend and accept the offerings. But no god came. It was clear that Viswamitra's yaga was a failure. And the rishis, who had attended the ceremony, laughed within themselves at Viswamitra's discomfiture. Wild with rage, Viswamitra held the ladle of ghee over the flames and said: "O Trisanku, here behold my power. I now transfer for your benefit all the merit I have earned. If my austerities have any value, they should lift you to heaven in your physical frame. I care not if the Devas reject my offerings. King Trisanku! Ascend!" A miracle followed. To astonishment of those assembled, Trisanku in his chandala body rose heavenward. The world saw the power of Viswamitra's tapas. borne fruit. You are no longer in the ranks of kings; you have become a real rishi." Having thus blessed Viswamitra, Brahma returned. This was again a disappointment. He wanted to become a Brahma Rishi and Vasishtha's peer and he had only been acknowedged an ordinary rishi. It was recognition as futile as the missiles of power, which Vasishtha's Brahmadanda had swallowed. He therefore decided to go on with his tapas, making it more severe than ever before. The Devas did not like this. They sent the heavenly damsel Menaka to tempt him with her celestial beauty and allurements. She went to Pushkara where Viswamitra was undergoing austerities and played, to catch his eye with a hundred wiles of charm and grace. Viswamitra saw her and was fascinated by her beauty. His vow was broken and he spent ten years in a dream of ioy, forgetful of his high resolve. Awaking at last, he looked at the trembling Menaka sorrow fully and said he would not curse her, for it was his own folly, and not her fault, as in tempting him she was only carrying out the orders of her master. And sadly he wended his way to the Himalayas to resume his broken tapas. There, for a thousand years, controlling his senses, he performed rigorous tapas. At the request of the Devas, Brahma appeared before Viswamitra, and spoke to him thus sweetly: " I welcome you as a Maharishi, my son. Pleased with your soulful tapas I confer on you that title and the sanctity it imports." Unmoved alike by gratification or disappointment, Viswamitra folded his hands in adoration and asked the Father of the Universe if the boon meant conquest over the senses. smoke and flames issued from his body and enveloped the universe. Then at the prayer of the panic-stricken gods, Brahma again appeared before him, and hailed him as Brahma Rishi: "All hail, Brahma Rishi, I am pleased with you. Blessed be your life." Viswamitra was happy. But humbly he said: "How can I be happy unless from Vasishtha's lips I hear that I am a Brahma Rishi?" Vasishtha smiled remembering his fight with Viswamitra, and said to him: "You have achieved the fruit of your great austerities. Indeed you are a Brahma Rishi, my brother." There was joy all round. This was the story of the sage that arrived suddenly at Dasaratha's court. 4. RAMA LEAVES HOME King, Dasaratha received Viswamitra as Indra would welcome Brahma and touching his feet, the King said: "I am indeed blessed among men. Your coming can only be due to the merit of my ancestors. Like the morning sun that dispels the darkness of night, your face brings joy to my sight. My heart is full. Born a king, you have become through tapas a Brahma Rishi. And you yourself have come seeking my dwelling. Is there anything in my power that I can do for you? If so, command and I shall obey." Viswamitra was rejoiced to hear these words of Dasaratha, and his face brightened. He said: "O King, your words are worthy of you. Born in the Ikshvaku line, with Vasishtha for your Guru, what else could you say? You have said 'yes' before I asked. This fills my heart with joy." And he straightway explained the purpose of his visit. Viswamitra said: "I am engaged in performing a sacrifice. As it nears completion, two powerful Rakshasas, Maricha and Subahu, defile it. They shower unclean blood and flesh on the cope with it? Indeed, I cannot send him. If you please, I am ready with my army." Dasaratha's attempt to go back on his hasty word, enraged Viswamitra. The King's pleas and reasons were like oil poured on the fire of his anger. "This conduct is unworthy of your lineage", the sage said. your final word. I shall go back the way I came. Long may you live with your kith and kin, having swerved from the path of Truth!" The earth quaked and the gods were afraid of the possible consequences of the sage's wrath. Vasishtha now turned to the King and spoke gently: "It ill becomes you, King, to refuse having promised once. Born in the Ikshvaku line, you cannot do it. Having once said, 'I will do', but to do it. Failing, you will lose the merit of all your great gifts and deeds. Send Rama with the sage, and send Lakshmana too. You need have no fear for their safety, When they are protected by Viswamitra, no Rakshasa can hurt them. As the drink of the gods, shielded by the wheel of fire, so will Rama be by Viswamitra. You have no idea of Viswamitra's power; he is tapas in human form. Bravest of the brave and wisest of the wise, he is master of every weapon. In the three worlds there is not, and there will never be, any to equal him in martial or spiritual prowess. When he was king he obtained from the gods mastery of all weapons. He beholds the past, the present and the future. Then why does he want the princes, you may wonder. He can well take care himself of his yaga; but it is for the good of your sons that he has come here and appears to seek your help. Do not hesitate. Send your sons with him." Listening to the wise Vasishtha, Dasaratha saw things clearly and made up his mind to send Rama and Lakshmana. reached the Ganga. They crossed the river on a raft got ready for them by the rishis. In midstream, the princes heard a noise and asked Viswamitra what it could be. He explained to them that it was the sound of the Sarayu flowing into the Gangs. The princes paid silent homage to the confluence of the two holy rivers. A river or a hill, a tree or a cloud, indeed any object of beauty may raise one to contemplation of the Supreme Being and silent worship of Him. In particular, sacred rivers, temples or images, which have for generations been the objects of devotion and worship, possess this power in a special degree, in virtue of the sacred thoughts they have witnessed and absorbed as garments retain perfumes. Having crossed the Ganga, Viswamitra and the princes made their difficult way through a dense forest made dreadful by the reverberating roar of wild beasts. "This," Viswamitra said, "is the Dandaka forest. What is now a terrible forest was once a well-peopled country. Once upon a time, Indra was contaminated by sin, having killed Vritra, and had therefore to exile himself from the world of the Devas. The Devas set to themselves the task of cleansing Indra. They brought waters from the sacred rivers and bathed him accompaniment of mantras. The waters which cleansed Indra flowed into the ground and enriched the earth and the land be came tremendously fertile." All dead things, rotting corpse or stinking garbage, when returned to the earth are transformed into things of beauty such as fruits and flowers and the wholesome things that nourish life. Such is the alchemy of Mother Earth. Viswamitra continued: "For people lived here happily till Tataka (wife of Sunda, a Yaksha) and her son Maricha wrought havoc and changed this into the So saying, he strung his bow and twanged it till the forest echoed to its shrill note and the wild animals scattered in all directions in terror. It reached Tataka in her fastness, filling her with amazement at the audacious intruder who dared enter her domain. Raging with anger, she ran in the direction whence the sound came and sprang on Rama. The battle began. The prince at first thought of cutting off the limbs of the monster and sparing her life. But Tataka attacked fiercely and, rising in the sky, she rained stones on Rama and Lakshmana. The two princes defended themselves against the attack. The fight continued and Viswamitra cautioned Rama against delay in dealing the death-blow to the monster. "She deserves no sympathy," he said. "The sun is about to set and remember that at night Rakshasas grow stronger. Do not delay to slay her." Thus advised, Rama decided on killing Tataka and pierced her chest with a deadly arrow and the huge, ugly monster fell down, lifeless. The Devas cheered, and Viswamitra, filled with joy, embraced Rama and blessed him. With Tataka's end, the forest was freed from the curse and became beautiful to see. The princes spent the night there and next morning they proceeded Viswamitra's ashrama. At dawn the next day, Viswamitra called Rama to his side and blessing him said: "I am very happy indeed. What is it that I can do in return for all that you have done? I shall teach you the use of all the astras." So saying, Viswamitra Ramachandra the divine astras which he had obtained through Viswamitra taught Rama the use, control and recall of the various divine weapons earth and all it inherits.' Vamana answered that wealth was of no use to him, and all he begged for was three paces of ground, as paced by him. The monarch smiled as he looked at the diminutive brahmachari's legs and said, 'So be it; The little Bachelor suddenly grew in size into Trivikrama and with one step measured the earth and with another the entire heavens. And there being no room left for the third step that had been granted, he set his foot on Mahabali's devoted head. In the eyes of God, the head of a bhakta is as wide as the earth or the heavens. And Mahabali, whose head was blessed by the touch of Narayana's foot, became one of the seven immortals of the world." After narrating the story of Mahabali, Viswamitra added: "This is where at first Narayana and later Kashyapa performed tapas, resulting in the incarnation of God as Vamana. In this holy place I live. And here the Rakshasas come and obstruct our worship and our austerities. Your coming here is to end this evil." "So be it," said Rama. The arrival of Viswamitra and the two princes was a signal for rejoicing at the ashrama. The rishis offered water and fruits according to custom. Rama told Viswamitra that he might begin the preparations for his yaga immediately and Viswamitra took the vows that very night. Getting up very early the next morning, the princes went to Viswamitra and asked when the Rakshasas were expected so that they might hold themselves in readiness to receive them. Viswamitra was under a vow of silence, and could not answer, but the rishis, his jouniors, told the princes that they should be ceaselessly vigilant for six nights and days to safeguard the sacrifice. The princes, fully armed, kept vigil for six days and nights. On the morning of the city of Mithila, Janaka, the illustrious philosopher king, intends to perform a great sacrifice. All of us are going there and it will be good if you and the prince, your brother, accompany us. It is meet and proper that the Prince of Ayodhya should see the marvellous bow in the court of Janaka." So it was decided, and Rama and Lakshmana went with Viswamitra to Janaka's city. 6. SITA Janaka, king of Mithila, was an ideal ruler. He was a much revered friend of Dasaratha who, when he planned his yaga for progeny, sent not mere messengers but ministers to Mithila to invite King Janaka. Janaka was not only a brave king but was as well-versed in the Sastras and Vedas as any rishi and was the beloved pupil of Yajnavalkya whose exposition of Brahmana to him is the substance of the Brihadaranyaka Upanishad. Bhagavad Gita, Sri Krishna cites Janaka as an illustrious example of the Karma yogin. Janaka was thus worthy to be the father of Sita who was to be the wife of Vishnu come down on Earth in human form. Desirous of performing a yaga, Janaka at one time ploughed the chosen site. As usual, this was done by his own hand. As the field was being cleared and leveled, Janaka saw among shrubs a baby divinely beautiful. Janaka was childless and accepted the infant as the goddess Earth's gift to him. Taking the child in his arms he went to his beloved wife and said: "Here is treasure for us. I found this child on the yaga site and we shall make it our own." And she joyfully consented. The beauty of the goddess Earth mortal eyes cannot see in its fulness, but we get glimpses of it as we gaze with grateful hearts on the emerald green or golden Getting up in the morning, they continued their journey and crossed another river, not very deep, and by noon they were at the Ganga. They bathed in the holy river and the rishis made lustrations to their forbears. They improvised an ashrama there, performed their pujas and cooked their food. Meal over, they sat round Viswamitra who, at the request of the two princes, told the story of the Ganga. Himavan, king of mountains and his spouse, Menaka, had two daughters of whom Ganga was the elder. Himavan sent her to the land of the Devas in response to their request and she dwelt with them. Uma, the younger, won the favor of Siva and became his spouse. Sagara, a former King of Ayodhya, had no son for a long time. With his two wives, Kesini and Sumati, he went to Himalaya and performed tapas. Sage Bhrigu, pleased with the king, blessed him and said: "You will get a number of children and will acquire undying fame. One of your wives will give birth to an only son, and through him your lineage will be continued. The other queen will bear sixty thousand strong-armed sons." Sagara's wives bowed low before the sage and asked which one of them would get an only son and which the sixty thousand children. Sage Bhrigu asked each of them their own desire. Kesini said she would be satisfied with one son who would continue the line; Sumati chose the other alternative. "Be it so," said the sage. Satisfied, the king and his wives took leave of the sage and returned to Ayodhya. In course of time, Asamanjas was born to Kesini; Sumati gave birth to a fissiparous mass which divided out into sixty thousand babies. This army of children was wen taken care of by nurses. when they reported their failure to the King, he bade them ransack the nether world also. The princes did as they were told and in Patala they saw the horse grazing in a corner of an ashrama, not far from the place where Sage Kapila who was Vishnu sat in meditation. The princes at once jumped to the conclusion that they had not only found the stolen horse but the thief also, and they rushed on Kapila shouting, "Here is the thief pretending to be a yogi." Kapila thus disturbed opened his eyes and the sixty thousand princes were reduced to a heap of ashes. Indra, the real thief, had artfully left the horse here with this very intent. 7. BHAGIRATHA AND THE STORY OF GANGA KING Sagara waited in vain for the return of the princes who had gone in search of the sacrificial horse. After some days he called his grandson, Amsuman, and said: "I am anxious to know what has happened to the princes who went to Patala. You are brave; go thither, well-armed and find out what has happened and come back crowned with success." Amsuman went closely following the path of the princes and reached the nether world where he saw and paid salutations to the mighty elephants standing guard at the four quarters. These guardians of the quarters uttered encouraging words and said he would succeed in his mission. When in due course Amsuman entered and went round Patala he was delighted when he found the sacrificial horse grazing contentedly there, but was perplexed and distressed when he saw heaps of ashes all over the place. Could they be all that remained of his valiant uncles? Garuda, the bird-king, brother of Sumati, Sagara's second wife, who Brahma, pleased with the tapas, appeared before Bhagiratha and asked: "What would you have?" Bhagiratha told him two wishes: "If you have pity on me, bless me with a child to continue the line of my forebears. Secondly, cursed by Kapila Muni, my ancestors lie a heap of ashes in Patala. The ashes should be washed by the waters of Ganga so that their souls may ascend top heaven. May you be pleased to order Ganga to go down." Brahma replied: "The Devas are pleased with your tapas. You wishes are granted. But there is one difficulty. The earth cannot withstand the force of Ganga's descent. Siva alone can stand it. Therefore direct your penance and prayers to him." Bhagiratha renewed his tapas and continued long without food or water, and at last won Siva's grace. Siva appeared and said to Bhagiratha: "I shall fulfil your wish. I shall receive Ganga on my head. May her grace be upon you." When Mahadeva promised help to Bhagiratha, Ganga began her descent as ordered by Brahma. In her arrogance, she thought she would fall on Mahadeva's head and sweep him away towards Patala. The three-eyed God decided to teach Ganga a lesson. And the moment he willed it, the flood of waters that fell on his head were held by his matted hair as in an infinite receptacle. Ganga tried her best but not a drop could emerge from the tangled maze of Siva's matted locks. This was a lesson to Ganga to be sure, but a heart-braking disappointment to Bhagiratha. There was nothing for him but to propitiate Siva with tapas. This he did to such good purpose that Siva took pity on him and gently let out the waters of Ganga in Bindu Saras from where they flowed down in seven small separate streams. endowed with virtue, strength and unflagging zeal. 8. AHALYA After a day's stay in the City of Visala, Viswamitra and his party left for Mithila. On the way, not far from Mithila, they saw a beautiful ashrama which seemed untenanted. Rama asked Viswamitra: "Whose is this ashrama with ancient trees? Why does such a beautiful abode stand deserted?" Viswamitra replied: "This ashrama is subject to a curse. Sage Gautama lived here with his wife Ahalya, spending his days in peace and holy meditation. One day during the sage's absence from the ashrama, Indra, filled with unholy desire for the beautiful Ahalya, entered it disguised as Gautama and approached the lady with urgent solicitation. She was not deceived by the impersonation, but vain of her beauty and proud that it had won her the love of the lord of the celestials, she lost her judgment and yielded to his desire. When the sin had been sinned, realising its heinousness and the fierce spiritual energy of her betrayed husband, she warned Indra of his terrible peril and begged him to be gone in the instant. Indra was fleeing in guilty panic; but unfortunately for him he almost bumped into the rishi who was just returning from his ablutions, clad in wet garments and radiating spiritual lustre. Pretence was hopeless before that all- seeing wisdom and Indra bowed in abject supplication, and threw himself on the mercy of the rishi. The sage looked at him with wrath and loathing and cursed him: 'Lustful beast as you are, dead to all truth and righteousness, may your manhood fall away from you.' Indra at once became an eunuch and went back to the Devas in ignominious shame. Then the sage turned to his erring wife and prescribed a long penance for her. He said: 'Living on air, even in the best of races and vice versa. On the whole, Asuras and Rakshasas were those who rejoiced in doing wicked deeds. It is a pity that some people in their ignorance identify the Asuras and Rakshasas with ancient Indian tribes and races, a view not supported by any literary work or tradition or recorded history. The conjecture of foreigners that the Rakshasas were the Dravidian race, is not borne out by any authority in Tamil or other literature. The Tamil people are not descendants of the Asuras or Rakshasas. The Devas were generally upholders of dharma and took on themselves the task of putting down the Rakshasas. According to the Puranas, they had at times to deviate from dharma in dealing with the Rakshasas, some of whom had attained great power through tapas. The Devas were generally good; and those among them who swerved from the path of righteousness paid the price for it. There was no separate code of conduct for the Devas; the law of Karma admits of no distinction between the Devas and others. The law dealt with the Devas as with others. Wedded to virtue as the Devas generally were, lapses on their part appear big to us, like stains on white cloth. The Rakshasas' evil deeds are taken for granted and do not attract much attention, like stains on black cloth. The honest, when they happen to go astray, should evoke our sympathy. It is however the way of the world, but it is not right, to condemn in strong terms casual lapses of the virtuous, while tolerating habitual wrong-doers. It should be noted that in the Puranas we see the gods getting entangled in dilemmas of Dharma. Indra and other Devas are shown often as committing serious sins. were duly welcomed. Janaka's preceptor, Satananda, was the first to pay honor to Viswamitra. Janaka followed him. The King said to the sage: "I am indeed blessed that you should attend my yaga." Pointing to Rama and Lakshmana, Janaka asked Viswamitra: "Who are these god-like youths who resemble each other, and carry their weapons with the proud ease of seasoned warriors? Who is the happy father of such sons?" Viswamitra told Janaka that they were the sons of King Dasaratha. He narrated how they had protected his own yaga and destroyed the Rakshasas. "They have come here," the sage went on, "to see, if they may, the great bow of Rudra in your palace." Janaka understood the meaning of Viswamitra's words and rejoiced. The King said: "The prince is welcome to see the bow. If he can string it, he will win the hand of my daughter. Many were the princes who saw this bow and went back, unable even to move it. I shall indeed be happy if this prince succeeds where so many have failed and I am thereby enabled to give Sita to him." Janaka then ordered his men to bring the bow which was kept safe and sacred in an iron box. It was brought on an eight- wheeled carriage and dragged like a temple chariot during a festival. "Here," said Janaka, worshipped by me and my ancestors. Let Rama see this bow." After obtaining permission from Viswamitra and the King, Rama stepped out to the iron bow-case, while all eyes were fixed on him in wishful expectation. Opening the box, he lifted the bow effortlessly, as if it were a garland of flowers, and resting one end of it against his toe, he bent and strung it and drew the string back with such irresistible force that the mighty bow snapped with a crash like Iyam Sita mama suta sahadharmacharee tava prateechchha chainam bhadram te panim grihneeshwa panina pativrata mahabhaga chhayevanugata sada. This sloka is uttered in every wedding in upper India when the bride is given away. Thus was Sita given by Janaka to Rama. Were they not Eternal Lovers reunited? And so they rejoiced like lovers come together after separation. 10. PARASURAMA'S DISCOMFITURE Having thus safely handed back to Dasaratha at Mithila the princes entrusted to him in Ayodhya, and after attending the wedding celebrations, Viswamitra took leave of the two kings and went to Himalaya. In the story of Rama, Viswamitra has no further part. Viswamitra may be said to be the foundation of the grand temple of Rama's story. After Rama's wedding in Mithila, we do not see him again. It should be noted that characters that play a leading role in one canto of Valmiki almost fade out in subsequent cantos. Viswamitra who dominates the Bala Kanda does not appear again. Similarly, Kaikeyi and Guha are prominent only in Ayodhya Kanda. The same thing can be said of Bharata whom we do not come across in the chapters intervening between the meeting and Rama's return to Ayodhya. The poet hardly brings Bharata before our eyes during the period of Rama's distress. The characters in Valmiki Ramayana (unlike those Mahabharata and in ordinary plays and novels) do not present themselves off and on. Critics should bear this general characteristic of Valmiki's epic in mind. strung the bow in King Janaka's court and that you drew the string till the bow broke. Here is my bow, equal in all respects to the one that you broke. This is the bow of Vishnu which was entrusted to my father. If you are able to string this bow, you will be worthy of my battle." Dasaratha was perturbed at this turn of events and he begged that his son Rama should be spared the trial. He said to Parasurama: "You are a Brahmana. We have heard that, satiated with your revenge, you have gone back to tapas as becomes your order, in pursuance of your plighted word to Indra, after giving away the earth you had conquered to Kashyapa. Is it proper that you should break your vow, and seek to injure a prince of tender years who has done you no wrong, and who is dearer to us than life?" Parasurama heard him unmoved without so much as looking at him, and addressed himself solely to Rama, as though the others did not exist: "Viswakarma originally made two exactly similar bows. One of them was given to Rudra and the other to Vishnu. This is the one given to Vishnu. What you are said to have strung and bent to the breaking point was Siva's bow. See if you can, string this bow of Vishnu; and if you do, it will be proof of your skill and strength and I will then honor you by fighting with you." Parasurama spoke in a loud and arrogant tone. To him Rama replied in courteous manner, yet in firm tones: "Son of Jamadagni! You have been vengeful because your father was killed by a king. I do not blame you for that. But you cannot put me down as you have humbled others. Please give me your bow." So saying, he took the bow and arrow from Parasurama. He strung the bow and setting the arrow to it, drew the string. Addressing Parasurama, he said with a smile: "This mighty Vaishnava unchanging. Pure of heart, he has mastered the senses." 11. FESTIVE PREPARATIONS RAMA and Sita spent twelve happy years in Ayodhya. But now the Lord and his consort in human form had to experience the hardships, sorrows and conflicts of life on earth. As Bhagavan himself explains: "Whatever avatar I assume, my play must go through the feelings and experiences appropriate to that incarnation." Who was the Prince of Ayodhya who through his body, life and experience, suffered the sorrows of mankind and saved the gods? The ever-present, all- pervasive Being who rules the world from within and without. Kamban, the Tamil poet, begins the Ayodhya Kanda referring to this marvel of how the King of Kings allowed himself to suffer the cruel machinations of the hunchback maid-servant and of a step- mother which deprived him of the sceptre and banished birn to the forest and beyond the sea. Dasaratha loved all his, four sons and yet he had a special affection for Rama. And the latter deserved it by his royal qualities and adherence to dharma. Queen Kausalya, like Aditi, the mother of the gods, was proud that she had such a son as Rama. Valmiki has filled pages with the tale of Rama's virtues. The muni is never satiated drinking from the ocean of Rama's qualities. He describes Rama's gifts and graces sometimes directly, sometimes as seen and admired by others. Thus and in many other ways he dwells on the qualities that made Rama the ideal man. Rama's graceful frame and virile beauty, his strength, his courage, the purity of his heart, his perfect life, his compassion, sweetness of speech, his serenity, his deep wisdom and Then several speakers rose and explained Rama's virtues and fitness to rule. The King's heart was filled with joy to hear these praises of Rama. At last the whole assembly rose and said with one voice: "Let there be no delay. Let Rama be anointed Yuvaraja." The King answered that he was happy and would forthwith carry out their wishes. Then turning to Vasishtha, Vamadeva and the other holy men and guardians of the sacred rites, he said: "This is the auspicious month of Chaitra, the season when the trees in the forest are covered with flowers. Revered elders, make all preparations for the anointing of Rama." The assembly was glad to hear these prompt orders. As bidden by the King, Sumantra, the minister in charge of the household, went to fetch Rama. Rama, ignorant of all these happenings, came and stood before his father. Hearing of the decision to anoint him Yuvaraja, he humbly bowed acceptance, saying, "I am in duty bound to carry out your orders, whatever they be." Dasaratha blessed Rama and said: "You are a good prince beloved of the people. Let not your courtesy and your consideration flag but increase with your opportunities of doing good, and earn you enduring glory." And Rama returned to his dwelling. Hardly had Rama returned home when Sumantra called in haste and told him that his father wished to see him. Asked for the reason, Sumantra could not tell; he only knew he had been enjoined to fetch the prince at once. Rama thought: "The King must have taken counsel over the coronation ceremony and perhaps met with some difficulty. But whatever happens is for the best." Rama was not eager to assume authority, but looked on it as ceremonial white, sat offering prayers for her son. Rama reported to his mother the King's latest command. She answered: "This I have heard. May you live long. Be a good ruler. Conquer your foes and protect your subjects and kinsfolk. You have pleased your father and you have made me happy." Then bidding farewell to his mother and step-mother, Rama went to his own apartment. As directed by the King, Vasishtha came to Rama's place. He was welcomed by him at the entrance, Vasishtha initiated Rama with due mantras in his pre-coronation fast. As Vasishtha returned to the King, he saw groups of people on the royal road, cheerfully discussing the great festival of the morrow. Houses were being decorated with flowers, festoons and flags. It was with difficulty that Vasishtha could make his way through the crowds to the King's palace. The King was pleased to hear that the fast had begun duly and all was being got ready for the ceremony. But in his heart of hearts there was a fear that some mishap might come between him and his one wish. The city was in a joyous commotion of expectancy. In every house, in every street, men, women and children looked on the coronation as a great and auspicious occasion in their own lives and awaited it with enthusiasm. Rama and Sita in their dwelling meditated long on Narayana, fed with ghee the sacrificial fire, and reverently sipped what remained of the ghee, and slept on grass spread on the floor. Early the following morning, they were roused from slumber by music and held themselves in readiness to proceed to the palace and in expectation of the auspicious call. entered Kaikeyi's room. Kaikeyi was resting on her bed. "Rise, rise, foolish woman! A flood of misfortune is rising to drown and swallow you! You are betrayed and ruined. Your star is setting. Foolish girl, is this the time to sleep?" Kaikeyi, fearing that some calamity had overtaken Manthara, asked her gently: "What is troubling you? Why are you thus upset?" And the clever Manthara began: "Destruction has come upon both you and me, my girl. Dasaratha has decided to make Rama Yuvaraja, the real ruler of this land. What greater cause for sorrow need I have? When grief comes to you, how can I remain unconcerned? I have come running to you. You were born and bred in a royal family. You were married into a royal family. Now, alas, all is over. Like the simple woman you are, you have been deceived. Your husband has cheated you with sweet words. It is a deep plot, as any one can see. He put Bharata out of the way by sending him to the distant place of his uncle, and is taking advantage of his absence by hurriedly crowning Rama. By tomorrow it will all be over. And you watch all this, lying in bed and doing nothing, while you and all who depend on you are being destroyed." And so, Manthara went on talking. Kaikeyi's ears heard the words without quite heeding their drift. Like the rest of the royal household her mind was overwhelmed now with the joyous ex RAMAYANA retold by C. Rajagopalachari Jay Mazo, American Gita Society) Contents 39. A Second Father Dies 40. Left Eyelids Throb 41. He Sees Her Jewels 42. Sugriva's Doubts Cleared 43. The Slaying Of Vali 44. Tara's Grief 45. Anger And Reconciliation 46. The Search Begins 47. Son Of Vayu 48. The Search In Lanka 49. Sita In The Asoka Park 50. Ravana's Solicitation 51. First Among The Astute 52. Sita Comforted 53. Sita And Hanuman 54. Inviting Battle 55. The Terrible Envoy 56. Hanuman Bound 57. Lanka In Flames 58. A Carnival 59. The Tidings Conveyed 60. The Army Moves Forward 61. Anxiety In Lanka 62. Ravana Calls A Council Again 63. Vibhishana 64. The Vanara's Doubt 65. Doctrine Of Surrender And Grace 66. The Great Causeway 67. The Battle Begins 68. Sita's Joy 69. Serpent Darts 70. Ravana's Defeat 71. The Giant Is Roused 72. Is This Narayana Himself? 73. The Death Of Indrajit 74. End Of Ravana 75. The End 76. Epilogue towards things spiritual which belongs to a particular people cannot be grasped or preserved or conveyed unless we have all these three. The Bharatiya Vidya Bhavan has achieved great work by the very wide distribution organised by it of my Ramayana and Mahabharata books, which seek to bring Valmiki and Vyasa near to those who have no access to the unrivalled original classics. The characters and incidents of these two itihasas have come to be the raw material for the works of numerous poets and saints that came later to write dramas and sing poems and hymns to keep this nation in the straight path. Oral discourses have further played with them in order to entertain and instruct pious audiences and not a few variations and additions have been made to the original. All the languages of India have the Ramayana and Mahabharata retold by their poets, with additions and variations of their own. They are the records of the mind and spirit of our forefathers who cared for the good, ever so much more than for the pleasant and who saw more of the mystery of life than we can do in our interminable pursuit for petty and illusory achievements ill the material plane. We should be thankful to those who preserved for us these many centuries-old epics in spite of all the vicissitudes through which our nation passed since Vyasa and Valmiki's time. Even the poets who wrote these epics in the original did not create but built out of the inherited Ravana, bricks of national memory prior to their own time. Reading the Ramayana and Mahabharata even in the form I have given them, we go back to live with our ancient forbears and listen to their grand voice. Taxes were light and punishment of crime was just and inflicted according to the capacity of the wrong-doer. Surrounded by the best counsellors and statesmen, the king's splendor shone as the rising sun. Many years rolled smoothly by. In the midst of all this prosperity Dasaratha had one regret; he had no son. One day in early summer he thought of performing a horse sacrifice for progeny. He consulted his religious masters and on their advice, got sage Rishyasringa to perform the Yaga. The Yaga was a grand affair and the invitees included many of the kings of the day. It was no easy thing to perform yagas. The location and erection of the sacrificial platform had to be attended to in detail strictly according to prescribed rules. There were experts whose guidance was sought in arranging things. It meant the building of a new camp- city, capable of accommodating tens of thousands and providing hospitality and entertainment for the invitees who included the princes and sages of the land. In short, yagas in those days were something like our present-day State- sponsored big scale conferences and exhibitions. When all arrangements were complete the ceremonies were set in motion strictly as enjoined by the Shastras. Contemporaneously with the yaga in Ayodhya, there was a conference of the Devas in heaven. The Devas complained to Lord Brahma that Ravana, king of the demons, drunk with the power acquired by the boon granted to him by Brahma, was causing them untold misery and hardship. They represented to Brahma: "It is beyond our capacity to subdue, conquer or kill Ravana. In the security of your boon, he has grown wicked and insolent and ill-treats all, even women. His desire is to dethrone Indra. You are our only of Kaikeyi. Sumitra gave birth to twins, Lakshmana and Satrughna. She had drunk the divine payasam twice. In proportion to the quantity of payasam drunk by the respective mothers, the sons are traditionally considered to be parts of Vishnu. Rama was thus half- Vishnu. But such calculations have no meaning, as it is impossible to measure the Infinite arithmetically. Sruit tells us that even a fraction of the Supreme Being is whole and complete by itself. "Om Poornamadah Poornamidam Poornat Poornamudachyate Poornasya Poornamadaya Poornamevavasishyate." "What is whole, this is whole; what has come out of the whole is also whole. When the whole is taken out of the whole, the whole still remains whole." Dasaratha's four sons were given all the training prescribed for princes. Rama and Lakshmana were specially devoted to each other and so were Bharata and Satrughna. We can imagine that this special attachment arose out of the way the divine payasam was divided among the King's wives. Dasaratha was happy to see his four sons grow up strong, virtuous, brave and lovable and with all other princely qualities. One day as the King was contemplating his sons' matrimony, ushers rushed in to announce that the great Sage Viswamitra had arrived to see him. Viswamitra was held in awe by all as the most powerful among rishis. Viswamitra's arrival at Ayodhya was unexpected; and King Dasaratha stepped down from his throne and advanced a few paces respectfully to receive the sage. Viswamitra was a king who attained sainthood through terrible austerities. He had long ago exhibited his spiritual powers by starting to create another Brahma and a rival universe. He had gone taking up his bow, rained arrows on the soldiers brought forth by the cow, but their strength was inexhaustible, and the royal forces suffered utter defeat. The sons of Viswamitra now chose Vasishtha himself as their target, only to be reduced to ashes. Defeated and disgraced, Viswamitra then and there entrusted his kingdom to one of his sons and proceeded to the Himalayas to perform tapas, directing his devotions to Lord Siva to gain power with which to subdue Vasishtha. So firm and steadfast was Viswamitra in his austerities that Lord Siva was pleased and appeared before him. He asked the king what his object was in performing tapas. Viswamitra replied: "If you, Umapati, are satisfied with my tapas let me be blessed with divine arrows and be master of every weapon." "So be it," said Siva, and gave Viswamitra all the weapons available to the Devas, Gandharvas, Rishis, Yakshas and the Demons. Swelling with pride like the ocean, Viswamitra considered Vasishtha as already vanquished. He straightway made for the abode of the sage. Frightened at the fearful sight of the onrushing Viswamitra, Vasishtha's disciples and the animals in his ashrama ran helter-skelter. Hit by the fire-weapon of Viswamitra, Vasishtha's ashrama was reduced to cinders. Vasishtha regretted the turn of events, but determined to end the haughtiness of the erstwhile king, he faced him calmly with his Brahmadanda (holy staff) in hand. Mad with rage, Viswamitra shot at him all the divine weapons he had acquired, but they were quenched as they approached the rishi's staff and were absorbed by it. response, the King approached the sage's sons and sought their help. They were wroth at being asked to do something which their father had pronounced impossible, ridiculed his vanity and curtly bade him begone. King Trisanku would not give up his aim and told them that, since they and their father were too poor in merit to help him, he would find others who were richer. Vasishtha's sons were provoked beyond endurance, and said: "Be you a chandala." The curse began to act and the next morning Trisanku woke up a different person altogether, an untouchable, ugly of form, attired in dirty clothes. His ministers and his people could not recognise him. Driven out of his kingdom he wandered hungry and weary almost to death, till his destiny took him to Viswamitra's ashrama. The king's appearance moved the heart of the sage, who enquired: "Aren't you King Trisanku? What has brought you to this plight? Whose curse?" Recounting all that had happened he fell at the sage's feet and said: "I have been a good king and never swerved from the path of dharma. I have committed no sin and wronged none. My preceptor and his sons have deserted me and cursed me and you see me thus before you." Viswamitra took pity on the King converted by a curse into a chandala. This was Viswamitra's great weakness; he was impulsive and easily over-powered by emotions like anger, sympathy and love. In sweet words, he made the king happy: "O, King, I have heard of your righteous rule. I offer you refuge; be not afraid. I will arrange for the sacrifice which will enable you to enter heaven in your own body. And in this very chandala form you shall reach heaven despite your Guru's curse. Of this you may be sure." Trisanku reached Swarga. But Indra forthwith pushed him down saying, "Who are you, entering heaven with a chandala body? You fool that earned the curse of your preceptor, go down again." Trisanku fell from heaven, head down wards, screaming, "Viswamitra! Save me!" Viswamitra, seeing this, was beside himself with rage. Determined to teach the gods a lesson, he shouted to Trisanku. "Stop there! Stop there!" and, to the amazement of all, Trisanku's earthward descent came to an abrupt stop and he stopped in mid air, shining like a star. Like a second Brahma, Viswamitra proceeded to create a new starry horizon to the south as well as a new Indra and new Devas. Alarmed at their supremacy, the Devas now came to terms and humbly entreated Viswamitra to desist. They said: "Let Trisanku stay where he is at present. Let the other stars, of your creation shine forever, like your own fame and honor. Control your anger and be friends with us." Gratified at this submission, and as easily appeased as provoked, Viswamitra baited his creative process. But his stupendous activities had consumed the whole of the power that he had thus far acquired by his austerities, and he found he had to begin again. Viswamitra now proceeded westwards to Pushkara and resumed his austerities. For years the rigorous tapas continued, but once again as it was about to bear fruit something happened to rouse his anger and he lost his balance and cursed his own sons. Soon recovering himself, he firmly the resolved never again to yield to anger, and resumed his tapas After many years of austerities, Brahma and the Devas appeared before him and said: "O Kausika! Your tapas has "By no means", said the Creator, "but strive to subjugate the senses, tiger among munis!" Resolved on the supreme conquest, Viswamitra entered on another thousand years of even harder tapas which threw the Devas into even greater consternation. Indra called unto him the celestial damsel Rambha, and enjoined on her as a vital service to the Devas, to employ all her art to bring Viswamitra under the spell of her charm, and divert him from his purpose. She was sorely afraid, but Indra assured her that she would not be left alone, but be accompanied by the God of Love and the Spirit of Springtime would be with her for support. Unwillingly she went and as she entered the precincts of the hermitage, the forest blossomed into vernal beauty, and the south wind blew gently laden with the scent of flowers, and kokilas burst into song. Love and Spring were both there to assist Beauty. Disturbed by stirrings to which he had long been a stranger, Viswamitra opened his eyes and saw a smiling damsel of surpassing beauty, who seemed the very soul of the spring with its flowers and fragrance and song. At this vision of soft voluptuousness a white heat of anger surged through him as he recognised in it another temptation thrown in his way by the envious gods, and he cursed the temptress: "O Rambha, for seeking to tempt me who am striving to conquer anger and desire, be thou frozen to an image of stone for ten thousand years." But this explosion of rage made him see how far he was from the fulfilment of his purpose and sadly he quitted the Himalayan forests, and sought the solitude of the east. There, he restrained his breathing, gave up all thought of the things of the world, and performed austerities so stern that sacred fire. Like other rishis we could curse and destroy them. But that would be a waste of all our tapas. "Our troubles will end if you send with me Rama, the eldest of your warlike sons. Under my care, he will grow in princely stature. He will surely defeat these Rakshasas and his name will gather lustre. Entrust Rama to my care only for a few days. Do not refuse my request. Fulfil the promise you gave me unsought. Of Rama's safety you need have no anxiety. You will earn undying fame in the three worlds. Vasishtha and your ministers will agree with what I say." Dasaratha trembled with fear and anxiety. He had a hard choice to make; either to give his well-beloved son to be killed by the Rakshasas or himself incurs the terrible anger of Viswamitra. For a few moments, Dasaratha stood speechless, for he was stunned and bewildered. But recovering from the shock, he begged the sage not to press his demand, and said: "Rama is not yet fully sixteen years of age. How can he fight with Rakshasas? Of what use is it to send him with you? What does he know of the wiles of Rakshasas? It is not right that I should send a mere lad to fight them, I am here, and my army is ready to march. How can a lad protect you and your yaga? Tell me all about your foes. I shall go with you at the head of my army and do your bidding and serve your need. Do tell me about these desecrators." Viswamitra described Maricha and Subahu and Ravana their master. And he demanded again that Rama should be sent along with him. Dasaratha persisted in refusal. "Parting from Rama will be death to me," he said. "I shall go with you, I and my army. Why, it seems to me the task proposed is pretty hard even for me. How then can my son The two princes were then brought to the presence of the sage. The King, the Queen-Mothers and Vasishtha blessed them and sent them with Viswamitra. A pleasant breeze wafted and flowers were strewn by the denizens of the heavens. Auspicious sounds were heard. 'Tell me if this is Bow in hand, the two lads strode proudly on either side of the Sage. Valmiki and Kamban revel in this picture of the two handsome princes marching out to their first adventure under the guardianship of a great rishi who had also been a renowned warrior a teacher who could create a new world; and beside him, head erect, two princely pupils born to end the Rakshasa race. With swords of victory hanging from their waists, bows and quivers mounted on you have no option strong shoulders, they moved, each like a three-headed cobra with uplifted hood. 5. RAMA SLAYA THE MONSTERS Viswamitra and the two princes spent the night on the bank of the river Sarayu. Before retiring Viswamitra initiated the princes in two secret mantras Bala and Atibala, which had the virtue of guarding them from fatigue and harm. They slept on the verdant bank that night and rising at dawn proceeded on their journey. They reached Kamashrama in Anga Desa. After presenting the princes to the rishis there, Viswamitra recounted to them the history of the ashrama. "This," be said, "is the place where the Lord Siva was long engaged in austerities. It was here that the foolish god of love Manmatha aimed his arrow at Siva and was turned to ashes by his wrath. Hence this place is known as Kamashrama." They were the guests of the rishis that night, and the following morning, after performing the usual rites, the sage and his pupils set out on their journey and dreadful wilderness it now is. They are still in this forest. And none dare enter it for fear of Tataka. She is equal in strength to a score of elephants. I have brought you here to rid the forest of this great enemy. There is no doubt that this monster, who is a source of trouble to the rishis, will be destroyed by you." Rama, who listened to this, asked the sage: "You say she is a Yaksha. I have never heard that Yakshas are particularly strong. What is more, how does a woman happen to possess so much strength?" Viswamitra replied: "You are asking a very pertinent question. Her strength comes from a boon granted by Brahma. There lived a Yaksha by name Suketu. Having no progeny he performed tapas and won a boon from Brahma thus: 'You will have a beautiful daughter of great strength of body, but you will have no son.' Suketu's daughter, Tataka, beautiful and strong, was married to Sunda, a Yaksha, and their child is Maricha. Sunda at one time incurred Sage Agastya's curse and died. Provoked by this, Tataka and Maricha pounced on Agastya who cursed them to be monsters living on the carcases of men. So Tataka is now an ugly monster. Thenceforward, she and Maricha have been harassing the dwellers in this to the region of Agastya. Do not hesitate to destroy her on the ground that it is against Kshatriya dharma to kill a woman. Her atrocities are intolerable. To punish the wicked, whether male or female, is the duty of kings. It is right to kill her, as to kill a wild animal for the sake of human safety. This is a duty cast on rulers. Many women have been punished with death for their crimes. Hence do not hesitate." Rama said to Viswamitra: "Our father's long behest is that we should obey you without question. Bidden by you and for the general welfare, we shall kill Tataka." and Rama in his turn imparted the knowledge to Lakshmana. As they continued the journey, Rama pointed to a big hill with a lovely forest on its slopes and asked: "Is that the place whereto we have to go? And who are the evil ones who hinder your yaga? And what should I do to destroy them?" Ramachandra was eager to fight and win the blessings of the sage. "That is the place we are going to," replied Viswamitra. "There the Lord Narayana performed tapas and it was there that he was born as Vamana. It goes by the name of Siddhashrama. Mahabali, son of Virochana and grandson of Prahlada the good Asura, was such a powerful ruler that of him even the Devas were afraid. Mahabali had by his deeds acquired the power of Indra himself. Kashyapa and his spouse Aditi, of whom all the gods were offsprings, prayed to Vishnu and begged Him to be born as their son and protect Indra and the Devas from Mahabali. In answer to the prayers, Vishnu was born of Aditi as Vamana. Vamana in the form of a young student went to the yaga that was being performed by Mahabali and whereto all were welcome, to ask for and receive anything they wanted. When Vamana presented himself as a suitor, Mahabali's guru, Sukra, the preceptor of all the Asuras, to knew who he really was and warned Mahabali against promising to grant the young Brahmana his request since indeed he was the Lord Hari in disguise, come to undo him. Mahabali did not pay heed to this. It was his wont never to turn down a request. Besides, he was at heart a devotee of the Lord, and felt that he would indeed gave be blessed if the Lord should deign to accept a gift from him. With a smile, his tapas. Mahabali bade him ask for what he pleased without hesitation. 'All have is at your disposal, money, jewels, the wide sixth day Rama told Lakshmana: "Brother, now is the time for the enemies to come. Let us be wary." Even as he was saying this, flames shot up from the sacrificial fire, for Agni, the pace and take it.' God of Fire, knew that the Rakshasas had arrived. As the rites were being performed, there was heard from the sky a great roar. Rama looked up and saw Maricha and Subahu and their followers preparing to shower unclean things on the sacrificial fire The army of Rakshasas covered the sky like a great black cloud. Rama said, "Look Lakshmana," and let go the Manavastra at Maricha. As was intended, it did not kill Maricha, but wrapping him up in resistless force hurled him a full hundred yojanas near the sea. With the Agneyastra Rama killed Subahu; and then the two princes utterly destroyed the entire army of Rakshasas. The sky was bright again. Viswamitra was supremely happy at the completion of his yaga. "I am grateful to King Dasaratha," he said. "You have fulfilled the promise, princes. I admire your fortitude. This ashrama has through you become again a scene of success, Siddhashrama." (Siddha means success). The next day, Rama and Lakshmana, after their morning prayers, went to Viswamitra and asked for further orders. The purpose of Rama's birth was not unknown to Sage Viswamitra. And he knew too the powers of the weapons he had given to Rama. Still the actual fact when experienced is something more than expectation. Sage Viswamitra was happy beyond words, and his face glowed like a flame. He then thought of the service that he still had to do for Rama. This was the prince's marriage with Sita. The rishis assembled there said to Rama: "We intend proceeding to the kingdom of Videha, where in the capital ripeness of spring time or autumn fields, or with awe and adoration on the glories of mountain and valley, rivers and ocean. This loveliness was Sita in its entirety. Kamban would have it that Sita's beauty threw into the shade Lakshmi herself who came up with Nectar as the Ocean of Milk was being churned. This child of divine beauty was brought up by King Janaka and his dear queen. When Sita reached the age of marriage Janaka was sad that he would have to part with her. Though he tried hard, he was for long unable to choose a prince worthy of Sita. Many kings came to Mithila, seeking Sita's hand, but in Janaka's view none of them was good enough. The King anxiously thought over the matter and came to a decision. Long ago, pleased with a yaga performed by Janaka, Varuna, presented to him Rudra's bow and two quivers. That was an ancient heavenly In the bow, which no ordinary man could even move. This was kept by him as an honored heirloom. Since only a very exceptional man could be considered worthy of Sita, Janaka issued this proclamation: "Sita, my daughter, will be given in marriage to the prince who can lift, bend and string the bow of Siva which Varuna gave me and to none other." Many princes who had heard of Sita's beauty, went to Mithila only to return disappointed. None could fulfil the condition. Led by Viswamitra, the rishis from Siddhashrama were proceeding to Mithila, with bullock-carts transporting their luggage. The animals and the birds in the ashrama set out to follow Viswamitra, but he gently bade them stay behind. It was evening when they reached the river Sona. There they rested for the night, Viswamitra recounting to Rama and Lakshmana the history of the place. Years rolled by; and while the sixty thousand grew into strong, handsome princes, Asamanjas turned out to be a cruel lunatic. He indulged in the pastime of throwing little children into the river and laughed merrily as they struggled and died. Naturally people hated this maniac and banished him from the country. To the great relief of all, Asamanjas' son, Amsuman, was the opposite of his father and was a brave, virtuous and amiable prince. King Sagara launched a great horse- sacrifice and prince Amsuman was in charge of the sacrificial horse, but Indra, in the guise of a Rakshasa, managed to carry off the animal. The Devas regarded yagas by mortals as a challenge to their superiority, and lost no opportunity of throwing obstacles in their way. If, however, all obstruction was overcome and the yaga was completed, they accepted offerings made to them. And then he who performed the yaga got due reward. The king was greatly upset when he heard that the sacrificial horse was stolen. He sent out the sixty thousand sons of Sumati to go in search of the animal all over the earth and to spare no pains to retrieve it. "The loss of the horse," he impressed on them, "not only means obstruction to the yaga; it casts sin and ignominy on an concerned. You should, therefore, recover the horse, wherever it may be kept hidden." Eagerly the sons of Sagara proceeded to search the entire earth, but the horse was nowhere to be found. They even started digging the earth as for buried treasure, and in their anxiety respected neither place nor person and only succeeded in earning the hatred of all they met. The horse was not to be found; and chanced to be there told Amsuman: "Those ash heaps are all that is left of the sixty thousand sons of Sagara who were consumed by the wrathful glance of Sage Kapila. Dear child, take the horse and complete the yaga. If these ashes are to be watered according to custom so that the souls of the princes may rest in peace, Ganga should be brought down here from the land of the Devas." Amsuman rushed home with the horse and told the king all that he had found and learnt. Sagara was immersed in sorrow at the fate that had overtaken his sons. However, the horse having been brought back, he completed the yaga. Grieving over his lost sons and despairing of ever bringing Ganga down to the nether world, he died disconsolate. According to the Ramayana, Sagara lived for 30,000 years. Figures like 30,000 and 60,000 need not confuse us. Thirty thousand may mean either a very large number or just thirty. If we so like, we may take these figures literally. Amsuman succeeded Sagara as King of Ayodhya and was, in turn, succeeded by Dilipa. Bhagiratha came after Dilipa. Amsuman and Dilipa though happy and blessed in other respects, died grieving that they were unable to bring Ganga to Patala for the salvation of their forefathers. Bhagiratha was a valiant king. He was childless. Desiring progeny and hoping to bring Ganga down, he left for Gokarna for performing penance, leaving the kingdom in the hands of his ministers. Bhagiratha went through severe austerities. With fire on all sides and head exposed to the hot sun, and taking food but once a month, he continued his tapas. Bhagiratha's name has come to signify great perseverance in any good cause. Three of them flowed west and three east; and the seventh river followed Bhagiratha who was full of joy at the approaching salvation of his ancestors. Ganga followed Bhagiratha's triumphal chariot; the waters danced and shone like lightning flashes as the river made its course and the Devas and Gandharvas assembled above to witness the grand sight. Sometimes slow and sometimes fast, now sliding down and now jumping up, the river went on dancing behind Bhagiratha's chariot and the folk of heaven enjoyed the sight all the way. On her course, Ganga damaged the yaga platform of a rishi by name Jahnu. The rishi took the entire flood in his palm and sipped it off. Ganga disappeared again and Bhagiratha was sorely perplexed. The Devas and other rishis approached Jahnu and begged him to forgive Ganga and allow Bhagiratha to reap the fruit of his great austerities and perseverance. The sage relented and let Ganga out through his right ear. The Devas were glad and blessed Ganga thus: "Coming out of the rishi's body as out of your mother's womb, you are now Jahnavi, Jahnu's daughter." There was no further hindrance or mishap and Ganga reached Patala through the ocean. With the holy waters, Bhagiratha performed the funeral rites for his arcestors and secured for them their entry to heaven. Bhagiratha's efforts having brought Ganga down, she is known as Bhagirathi. After concluding this narrative, Viswamitra blessed the princes. "The sun is setting," he said. "Let us say our evening prayers in the waters of Ganga whom your ancestor brought down to this world." Those who bathe in the holy waters of Ganga or read or listen to this divine story with devotion, will be cleansed of sin and you shall stay here, unseen by anyone. After a long time, Dasaratha's son will pass this way. When he sets foot in this ashrama, you will be freed from the curse. Welcome him as a guest. You will then recover your lost virtue and get back your own beauty.' The sage then left his violated ashrama for Himalayas to engage himself in austerities there." Viswamitra said to Rama: "Let us enter the ashrama. You will bring redemption to Ahalya and rekindle the light in her as the sage promised." And they went into the ashrama. As Rama set foot in the ashrama, the curse was lifted and Ahalya stood before them in all her beauty. Having lain concealed behind leaves and creepers and kept her vow for many years, she now shone, says the poet, in Rama's presence, like the moon emerging from the clouds, like a flame issuing from smoke and like the sun's reflection in rippling water. Rama and Lakshmana touched the feet of the sage's wife made pure by penance. She welcomed the divine princes with all the customary rites of hospitality. A shower of flowers descended from the heavens as Ahalya, cleansed of sin, shone like a goddess. Simultaneously the sage Gautama returned to the ashrama and received his repentant and purified wife back to his affection. That is Ahalya's story as told by Valmiki. There are in other Puranas and popular stories slightly varying versions, but the differences need not trouble us. Now, a word to those of our times who read Ramayana and Bharata and other Puranas. In these works, there are frequent references to Devas and Rakshasas. The latter were wicked, had no regard for dharma, and reveled in evil deeds. Asuras were also like Rakshasas. But even among Rakshasas there were a few wise and virtuous people. There spring up bad men Why did the sages who told the Puranas involve themselves in such difficulties? Their aim was to awaken people to a sense of the dangers of adharma. Else, the sages need not have deliberately attributed sinful acts to their own heroes and created difficulties for themselves. Some persons take pleasure in jumping to wrong conclusions from the incidents in the Puranas. They argue: "Ravana was a very good king. Valmiki has falsely accused him of wicked deeds." They ask: "Did not Rama act unjustly on a certain occasion? Did not Sita utter a lie?" and the like. Valmiki could well have omitted incidents which are not edifying. Both Rama and Ravana were first presented to us by the poet Valmiki. There was no earlier work referring to Ravana that can be quoted to contradict Valmiki and stamp him as being partial to Rama, Sita and the Devas, and twisting facts to deceive people. Valmiki's Ramayana is the fountain source of the story of Rama; in it, one comes across seemingly wrong deeds. Calm consideration of such situations would show that they are just portrayals of similar difficulties in our day-to-day life. It is for us to benefit from the moral trials contained in them. The lesson of the Ahalya episode is that, however deadly one's sin, one may hope to be freed from its consequence by penitence and punishment. Instead of condemning others for their sins, we should look within our own hearts and try to purify them of every evil thought. The best of us have need for eternal vigilance, if we would escape sin. This is the moral of Ahalya's error. 9. RAMA WINS SITA'S HAND All arrangements for Janaka's yaga had been completed and to Mithila had come many rishis and Brahman's from various kingdoms. Viswamitra and the princes a clap of thunder. And there fell from heaven a shower of flowers. Janaka proclaimed: "My beloved daughter shall be wedded to this prince." Viswamitra said to Janaka: "Send your swiftest messengers to Ayodhya to give the news to Dasaratha and invite him." Janaka's messengers reached Ayodhya in three days. They met King Dasaratha who was seated, like Indra, on his throne and said to him: "Sage Viswamitra and King Janaka have sent you happy news. Your son who came to Mithila has won our princess Sita by fulfilling the condition set for her hand. He not only strung Rudra's bow which none before could so much as lift, but bent its tough pride till it broke. King Janaka eagerly awaits your gracious consent for the marriage, and your presence and blessing at the festivities. May it please you to start for Mithila with your retinue." Dasaratha, who had sent Rama with Viswamitra with a heart not altogether free from anxiety even after the sage's assurance, was thrilled with joy on hearing this good news. He told his ministers to prepare for the journey and left the very next day for Janaka's capital. Dasaratha and his following reached Mithila and were received with enthusiastic welcome. Exchange of "is Rudra's bow courtesies over, Janaka said to Dasaratha: "My yaga will soon be over. I think it best to have the marriage as soon as the yaga is over," and sought his approval. Dasaratha replied: "You are the bride's father and it is for you to order things as you wish." At the appointed day and hour, giving away the bride, King Janaka said to Rama: "Here is my daughter, Sita, who will ever tread with you the path of dharma. Take her hand in yours. Blessed and devoted, she will ever walk with you like your own shadow." King Dasaratha returned to Ayodhya, accompanied by his retinue. On the way, there were bad omens and anxious Dasaratha asked Vasishtha what they portended. Vasishtha replied that there was no need to be alarmed, for though the birds in the air indicated approaching trouble, the animals on the land promised a happy consummation. As Dasaratha and Vasishtha were thus conversing, there broke out a great storm. Trees were uprooted; the earth quaked and clouds of dust went up and hid the sun and there was an all-enveloping darkness. Everyone was terror-struck. Soon they knew the reason for the strange phenomenon. There stood before them the awe-inspiring figure Parasurama, the sworn enemy of Kshatriyas, with a bow on one shoulder and a battle-axe on the other, and with an arrow shining like lightning in his hand. Terrible in appearance, with his matted locks gathered overhead, he looked like Rudra exulting in the destruction of Tripura. His face emitted flame-like radiance. The son of Sage Jamadagni struck terror among Kshatriyas, many generations of which he had annihilated. Wherever he went he was preceded by storm and earthquake. And the Kshatriya race trembled in fear. The Brahmanas in Dasaratha's retinue said to one another: "Because his father was killed by a king, Parasurama took a Chitrakuta vow to destroy the Kshatriya race. We dared to hope that his vengeful wrath had been quenched in the blood of the innumerable kings he has slain. Has he again started his cruel campaign?" in the However, they honored him with the customary offering of water. After receiving it, Parasurama addressed himself to Rama: "Son of Dasaratha, I have heard of your prowess. I was somewhat surprised to learn that you placed on the string cannot be put back idly. It must destroy something. Tell me, shall it destroy your powers of locomotion, or would you rather that it consumes the fruits of your tapas?" As the son of Dasaratha strung the bow of Vishnu, the glory on Parasurama's face faded, and he stood, no longer the warlike conqueror, but a self-subdued rishi, for the purpose of the Parasurama avatar was over. Parasurama said mildly to the Prince of Ayodhya: "I realise who you are. I am not sorry that you have quenched my arrogance. Let all my tapas go to you. But because of my promise to Kashyapa, I cannot remain in his domains and have therefore to hurry back to the Mahendra Mountains before the sunsets. Let me use my power of locomotion for this single thing. Subject to this, let the arrow which you have set to the bow consume all my power earned through tapas." So saying, Parasurama went in reverent circumambulation around the prince and departed. Ayodhya's citizens were over- joyed to bear that Dasaratha and the royal princes were returning to the capital. The city was festive with flowers and shone like the deva-loka. Rama and Sita lived happily in Ayodhya for twelve years. Rama had surrendered his heart to Sita. It was difficult for one to say whether their love grew because of their virtues or it was planted in their beauty of form. Their hearts communed even without speech. Sita, rejoicing in Rama's love, shone like Lakshmi in heaven. Long afterwards, when their forest-life began, Anasuya, the great sage Atri's holy wife, extolled Sita's love for Rama. And Sita answered: "How else could it be? Rama is a perfect being. His love for me equals mine for him. His affection is arrow manship were admired by the people and made them eagerly look forward to his becoming king. And Dasaratha knew and rejoiced in this expectation. Hence, considering his old age, he wished to crown Rama as Yuvaraja and entrust him with the de facto rule of the kingdom. Informing his ministers of his desire, he had the Raja Sabha convened. Rishis and wise men, leaders of the city and kings from neighboring lands, attended the Raja Sabha. When all were seated, each in his appropriate place, Dasaratha rose and addressed them. His deep manly voice, like the sound of a trumpet or the roar of rain-bearing clouds, filled the great hall. A royal radiance shone from his face. His words were full of meaning and charmed all ears. "Like my ancestors, I have tended this kingdom as a mother cares for her child. I have worked unremittingly for the people, Now my body is old and infirm. I wish therefore to appoint my eldest son as Yuvaraja and transfer to him the burden of responsibility. Following the holy custom of my forefathers, I hope to spend the rest of my life in austerities in the forest. Rama is fully equal to the task of kingship. He is expert in administration and statecraft and he is unequalled in valor. I can transfer this trust of sovereignty to him without any anxiety and I hope that this honored assembly will permit me to do so." Shouts of joyous acclaim rose from the great assembly and with one voice the gathered princes and potables exclaimed: "So be it." The King spoke again: "You agree with my proposal but give no reason. This will not do. Let the wise men explain why they agree." his states to be done. If the King wanted him to take it up, he was ready to do so. But if the King wanted him to give it up, he was equally willing. In this mood, Rama went to his father 12. MANTHARA'S EVIL COUNSEL THE King embraced Rama, seated him beside him on the throne and said: "I am old. I have enjoyed my life as a man and a king. I have discharged all my duties to my ancestors. There is nothing left for me to do. My only desire is to install you on the throne of our fathers. Last night I had bad dreams. Those who read, the future advise me that a great sorrow, even death, may overtake me very soon. Hence I wish to have the coronation performed tomorrow. Tomorrow, the readers of the stars say, is auspicious. Something within me says, 'Do this at once.' You and Sita should prepare for tomorrow's anointment by fasting tonight. Lie down on a bed of darbha grass and have trusty and vigilant friends to look after your safety. It seems to me that the present time when Bharata is away is particularly opportune for your installation. Not that I do not know that Bharata is the soul of righteousness in thought and conduct alike, and that he is devoted to you, but the minds of men are changeful and open to unexpected influences." And so the King decided that the coronation should be performed on the very next day and told Vasishtha of his decision. Bad dreams added to the reasons for fixing the day for the coronation at once. Taking leave of his father, Rama went to Kausalya's apartment to give her the news and seek her blessing. But the Queen had heard the news already. Sumitra, Sita and Lakshmana were all there with Kausalya, who, clad in only a duty But the summons that came was of an entirely opposite nature. In accordance with the practice in royal households, Queen Kaikeyi had a woman companion and confidential servant. She was a hunchback named Manthara. Being a distant relation of the Queen, she claimed great intimacy with her. Manthara is one of the best known characters in the Ramayana. Every man, woman and child in our land knows and detests her, as the cause of Rama's exile, Dasaratha's death and all the sorrows which befell the royal family. On the day on which Dasaratha summoned the Assembly and decided to anoint Rama as Yuvaraja, Manthara happened to climb up to the terrace of the women's apartments and stood surveying the town below. She saw the streets were sprinkled with water and gaily decorated. Flags flew from the house-tops. Wearing new clothes and bright jewels, smeared with sandal paste and decked in flowers, people moved about in crowds, engrossed in happy talk. Musical instruments played in the temples. Manthara could not understand the reason for all this, for she did not know what the King had decided. Some celebration was on, she guessed. Manthara turned to a servant and asked her: "Why are you wearing this silk dress? What is on in the City? Kausalya seems to be distributing gifts to Brahmanas. She is a thrifty lady and would not be doing this for nothing. There are festive sights and sounds everywhere. Do you know what all this is about?" The little servant girl answered, dancing with joy: "Why, do you not know that our Ramachandra is going to be anointed Yuvaraja tomorrow morning?" This was news! Manthara was overpowered with sudden anger. Quickly she hobbled downstairs. Straight she Manthara. It was a royal custom at once to reward with a rich gift the bringer of any important good news. Kaikeyi thought Manthara, like any other officious personal attendant, was ingratiatingly jealous in her mistress's interests. How could this woman understand the goodness of Rama, or affairs of State? And so she thought her foolish fears would be banished if she saw that her mistress was happy at the event. Kaikeyi's mind was still uncorrupted. She had the culture of her noble lineage and was not easily amenable to low thoughts. This but increased Manthara's grief. She flung away the necklace and said: "Woe to you, stupid woman. All is lost and stupidly you laugh with joy. How can you be blind to the misfortune that is coming to you? Am I to laugh or cry at this folly? Your rival, Rama's mother, has conspired to making him King. And you jump with joy. Insane woman! What would be Bharata's state when Rama reigns? Would not Rama fear and ever look upon Bharata as a dangerous enemy? Rama knows human nature. He knows that Bharata alive would be a constant threat to his power and therefore must be killed. Does not one kill a cobra out of fear? Hereafter there is no security for Bharata's life. Tomorrow morning Kausalya will be a happy woman and you will bend before her as a well-dressed slave. You will stand before her, hands clasped in obedience. From tomorrow your son too will be a subject and a slave.

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