Shrimadvalmiki

Ramayanamrita

By Swami Akhandanad Saraswati

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Maataa prithivee putroham prithivyaah. Valmiki is the son of Prithvi – Mother Earth. Shri Rama, Laxman and the others are sons of paayasa. Shri Sitaji is the daughter of the Earth. Pay close attention to each character. Everyone has a relationship with the Earth. The Vedas say: Maataa prithivee putroham prithivyaah. (The earth is the Mother, and I am her son.) This statement is absolutely true. The Valmiki Ramayana is a special darshan (vision) of our own lives, the lives of the sons of Mother Earth. This Ramayanamrita (the elixir of the Ramayana) has been fulfilled under the aegis of Shri and Smt. Laxminivasji Birla, written by Smt. Satishbala Jethi, and edited by Shri Devdharji Sharma. It is only due to their skillful efforts that the discourses have been transcribed into book form. When giving discourses, I do not even remember what I have said, or what I will say next. The resolve of the listeners manifests in my heart and speech. So, I congratulate the organizers, the writer, editor and audience for the publication of this book.

Akhandanand Saraswati October 1982.

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Welcome Ladies and Gentlemen, It gives me great joy to welcome Pujya Swamiji, on my behalf and yours. Despite the fact that Swamiji’s heath has been indifferent, and he has one program after another, he has granted our prayer to come and give these discourses. We are deeply grateful to Swamiji, and offer our obeisance at his feet. You have just been told by Shri Devdharji Sharma, that this time we will hear the Valmiki Ramayana from Swamiji’s lips. All of you know how highly this work is respected. Its size and style is even vaster than the Shrimad Bhagwat, because it contains twenty four thousand shlokas. Another special feature is that it has the honor of being the world’s first epic poem. It is said that Valmiki was not educated in his early life. Nor did he lead a praiseworthy life. However, he had the seed of greatness. He got engrossed in asceticism and study. He became a fine orator and a very learned man. Hence, when he obtained the association of Devarshi Narad, he spoke about the ideal man with all the good qualities, asking if such a person was living at that time. In reply, Naradji told him the story of Shri Ramachandra. This incident is given in the beginning of the Ramayana. The story about how Valmiki was inspired to write the Ramayana is also very significant. After hearing about Shri Rama’s life from Naradji, Valmiki was walking on the banks of the Tamasa River with some of his disciples. He saw a pair of krauncha birds – herons – making love on the branch of a tree. Just then, a hunter shot an arrow at the male bird and killed it. The female began to lament piteously. Valmiki was deeply pained by the pathetic laments, and these words sprang involuntarily to his lips:

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Maa nishaada pratishthaam tvamagamah shaashvateeh samaah, Yatkraunchamithunaade`kamavadheeh kaamamohitam. This means, ‘Oh, nishad! You have killed one of this pair of birds - who were engrossed in lovemaking – for no reason. You will never find peace!’ Valmiki cursed the nishad, but being a Mahatma, he regretted it. Just then, Brahmaji appeared before him, and said, ‘Valmiki, there is no need for you to feel regret for your curse. What has emerged from your lips is a shloka (verse). Describe the character of Shri Ramachandra using such verse. Elaborate on what Naradji has told you.’ Then Valmiki began to write the Ramayana. Goswami Tulsidasji has, in his Ramayana, considered Shri Ramachandra to be the Lord Incarnate, and described His character accordingly. He has said – Vyaapaka vishvaroopa bhagavaanaa, te` dhari de`ha charita krita naanaa. Valmiki, however, stated clearly, ‘Naradji, I am eager to know the man who has all these good qualities I have enumerated. You are capable of knowing such a man, so please tell me who he is.’ E`tadicchaamyaham shrotum param kautoohalam hi me`, Maharshe` tvam samarthosi gnaatume`va vidham naram. This makes it clear that Valmiki has, in his Ramayana, described Shri Ramachandra as a man with great qualities and virtues. The qualities of great men are Godly, so from the

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angle of virtues, there is no difference in the Rama of Tulsi and the Rama of Valmiki. Even so, Valmiki’s Rama is more man than God, in social interaction and behavior. Somebody once asked Chakravarti Rajgopalachari about Rama’s historical authenticity. He said, ‘You may be able to discover the period of Shri Rama’s historical birth, but that will not achieve anything. If you want to get the benefit of listening to Rama katha, listen to it lovingly.’ So, come! Let us also listen with reverence to Pujya Swamiji’s discourses on the Valmiki Ramayana, and try to hold it in our heart. The work is vast and our time is short. Swamiji will only be able to talk about the significant points. We will be able to grasp what he says only if we listen attentively.

Laxminivas Birla.

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Humble Appeal

Raamaaya raamabhadraaya raamachandraaya ve`dhase`, Raghunaathaaya naathaaya sitaayaa pataye` namah.

This time I had the feeling that I will not be able to complete the transcription of the Valmiki Ramayana on time. However, thanks to Maharajshri’s auspicious direction, and the encouragement of my husband Mahendralal Jethi, it was completed ahead of schedule. My respected elder brother, Pundit Shri Devdharji Sharma had to work really hard to make these discourses fit for publication. He avoids publicity, but it would be ingratitude on my part if I neglected to express my gratefulness. These discourses were organized by respected Shri Laxminivasji Birla, in the vast compound of the Laxminarayan Mandir in New Delhi, between 29. 9. 1981 – 13. 10. 1981. As always the people of our Capitol flocked in thousands to take advantage of these inspiring talks. However, ever since the practice of publishing the discourses has been established, people are no longer content with just hearing the talks. They started pleading for the publication as soon as the discourses were over, and Shri Birlaji consented, with his usual benevolence. ‘Geeta Mein Manavdharma’, and ‘Bhagwatamrita’, have been published by him earlier, at the request of the public. This time ‘Ramayanamrita’ is being made available to the eager readers, thanks to Shri Birlaji. It is natural that those who love to listen to discourses should feel great respect for him. Even though a discourse on the twenty four thousand verses of the Valmiki Ramayana is not organized frequently, it is amazing how skillfully Pujya Maharajshri has enlightened us

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without referring to the text. He has extracted the essence, and distributed it to his listeners. In listening to the recording of Maharajshri’s divine words, and transcribing them, there are many errors that have slipped in due to my inadequacies, especially where philosophical and spiritual issues have been discussed. I request the learned readers to forgive my lapses. In concluding, I bow repeatedly at the feet of Shri Rama, who charms His people, removes all their problems, and bestows all wealth. Aapaadaapahantaaram daataaram sarvasampadaam, Lokaabhiraamam shreeraamam bhooyo bhooyo nammamyaham.

Satishbala Mahendralal Jethi. Ramnavmi, Samvat 2039. 15/25, Purva Punjabi Bag, N.Delhi 110026.

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Shreemadvaalmeeki

Ramayanaamrita

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Laxminivasji Birla, who has organized this satsang-satra (the discourse as a ritual of worship) has just told you that this time we will speak on, and listen to, the Valmiki Ramayana. So come, let us first get an introduction of Valmiki. The Adhyatma Ramayana, Padma Purana, Vishnu Purana, etc have said different things about the life of Valmiki Maharaj. It is amazing that the early part of his life has not been at all admirable. The Adhyatma Ramayana says: Aham puraa karaate`shu kiraataih saha varddhitah, Janmamaatra dvijatvam me` shoodrachaararatah sadaa. (Ayodhya Kand 6.6) In this, Valmiki himself says, ‘I used to live in the forest, and the only people I met were the tribals. I did many wrong things in those days. I was inclined towards shoodraachaara (lowly behavior).’ The commentary of the Brahma Sutra’s Sharirik Bhasya (1. 3. 34) describes the word Shudra as – ‘Shuchaa abhidudruve` iti shoodraha.’ A person who becomes unhappy over little things, and makes others unhappy, is called a Shudra. Valmiki says, ‘I used to behave like that earlier. One day, the Saptarshis (seven sages) passed in front of me. It occurred to me that these Rishis have kamandalus (vessels), staffs, and clothing. Let me snatch them and sell them. The money will pay for my family’s maintenance.’ It should be known that according to one Purana Valmiki met the Saptarshis, and according to another Purana he met only

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Naradji. Whatever be the case, when Valmiki came to the Rishis or to Naradji, they placed a question to him. ‘Will your family members share the fruit of the wrong action you are about to do? Do you know what the fruit of paapa (sin) is? It is nothing but suffering. If you cause us suffering by taking all we have, you will only suffer later on. You should first make sure that your family is ready to share the suffering that will accrue from the sin you are about to incur.’ ‘I don’t know about all these things,’ said Valmiki. ‘I can ask my family and give you the answer. However, what if you run away while I go to ask?’ The Rishis, or Naradji said, ‘Do whatever you like, but you should definitely go and ask.’ Valmiki tied the Rishis, or Naradji, to a tree. They gladly let themselves be tied up, and started singing the Lord’s glories while they waited. Valmiki reached his home, and asked his wife, parents, and brothers, ‘I incur sin when I steal, rob, and cheat people to get the money to fulfill your needs. I cause suffering. Will you share the fruits of my sins?’ ‘No’, was the unanimous reply. ‘You are the Master of the house. It is your duty to provide for us. You bring money to carry out your duty. We know nothing about what you get, from where or how you get it. We will not share the fruit of your actions.’ Valmiki felt very depressed when he heard this. He returned to the Saptarshis or Naradji at once. ‘My family will not share my sorrows,’ he said. After that, the Saptarshis, or Naradji, explained to Valmikiji. ‘Look,’ they said. ‘It is a sin to get money by causing sorrow to others. When your family is not prepared to share your suffering, why are you preparing a world of suffering for yourself?’

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Valmikiji surrendered before the Saptarshis, or Naradji. They told him to chant the name of Rama, but Valmiki’s condition was such that he was unable to say, ‘Rama-Rama.’ At this, the Saptarshis, or Naradji, said, ‘Very well, if you can’t say ‘raama-raama’, say it backwards. Say, ‘maraa-maraa’, because it will automatically become ‘raama-raama’ as you continue to chant it. Based on this, Goswami Tulsidasji has said: Ulataa naama japata jaga jaanaa, Vaalmeeki bhaye` bhram samaanaa. Valmiki began to chant, ‘maraa-maraa’, and got so immersed in asceticism that he became akin to the Brahman. That is why he is called ‘tapasvi’ (ascetic) at the beginning of the Valmiki Ramayana. Tapah svaadhyaayaniratam tapasvee vaagvidaam varam, Naaradam pariprachha vaalmeekirmunipungavam. (Baal Kand 1.1) The same Valmiki met Naradji after successfully completing his asceticism, and asked, ‘Maharaj, who is the most superior of men, in this world, who has all the good qualities?’ Listen to Valmiki’s question: Konvasmin saampratam loke` gunavaan kashchaveeryavaan, Dharmagyashcha kritagyashcha satyavaakyo dridhavratah. Chaaritre`na cha ko yuktah sarvabhoote`shu ko hitah, Vidvaan kah kah samarthashcha kashchaikapriyadarshanah. Aatmavaan ko jitakrodho dyutimaan konasooyakah, Kasya vibhyati de`vaashcha jaataroshasya sanyoge`. E`tadichhamyaham shrotum param kautoohalam hi me`, Maharshe` tvam samarthosi gyaatume`vamvidham naram.

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(Baal Kand 1. 2. 5) The meaning of this question is, ‘Who, in this world at the present time, is gunavaana (having good qualities), veeryavaana (having valor), dharmagya (knows Dharma), kritagya (feels gratitude), satyavaakyo (is truthful), and dridha-pratigyaa (keeps his pledge)? Who is sadaachaara paraayana (behaves correctly), does good to all, vidvaana (is learned), saamarthyashaalee (extremely capable), and priyadarshana (good looking)? Controls his mind, jitakrodo (controls his anger), is kaantimaana (has a bright personality), and is anindata (non-critical)? Who do even the Devtas fear when he is enraged during battle? I have a great eagerness to know this. You have the capacity to know such a person, so please tell me, Maharshi Narad.’ Naradji replied, ‘Valmikiji, only Shri Ramachandra of the Ikshvaaku vansha (the lineage of Ikshvaku) has all these qualities, and this is well known. Every citizen is aware of this.’ Ikshvaakuvanshaprabhavo raamo naama janaih shrutah, Niyataatmaa mahaaveeryo dyutimaan dhritimaan vashee.

(Baal Kand 1. 8) The words, ‘saampratam’ and ‘asmin loke`’ used by Valmiki mean, ‘at this time’, and ‘on this earth’. He wants to know a man who has all these qualities, who lived on earth at that time. In calling Shri Ramachandra ‘Ikshvaku prabhava’ (the one who gave birth to the Ikshvaku lineage) the purport is that Shri Ramachandra is an Acharya (Teacher) of the tradition of Karmayoga (selfless action). The tradition of Karmayoga among the Rajarshis (Kings who were also sages) was, first of all, given by the Lord to Vivasvana (the Sun), who then gave

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it to Manu, and from Manu it came to Ikshvaku. This is also written in the Gita. Imam vivasvate` yogam proktavaanahamavyayam, Vivasvaan manave` praaha manurikshvaakave` braveet. (4.1) Speaking about the Surya (Sun), I am reminded of this mantra from the Rig Veda: Svasti panthaanamanuchare`ma sooryaachandramasaaviva. (5. 51. 15) This means that the Surya and Chandra (Moon) move on the auspicious path day and night. The Surya gives brightness and the Chandrama gives moonlight and delight. Neither rests for even one minute. The air always moves and the water always flows. In the same way, the Surya-Chandra Bhagwan always give light and delight to all. Thus, the purport of Shri Ramachandra’s taking birth in the Ikshvaku lineage is that a human being is always occupied with some activity. There is no rest in his life. This is why He has been described as the ideal man in the Valmiki Ramayana. The drift of this is that Shri Ramachandra did not live only in the Treta Yuga (the second of the four epochs) – He is on this earth even today. The subtle vibrations of His great qualities have spread all over the earth. People are inspired towards Dharmik feelings when their hearts absorb these vibrations. The fact is that the name of Lord Shri Ramachandra has reached all the people on earth. There is nobody who has not heard the name of Rama. Even today, people say, ‘Rama-Rama-Rama’ in other people’s ears. Raamo raamashcha raame`ti karne` japan janah.

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For some, Shri Ramachandra is an Avatar. He descended from above. Some say, ‘He is an Avatar of Vaikunthanath Vishnu, Narayana.’ Some say that Rama is the Avatar of the Ishwara. Some say that Rama is the manifestation of the Lord in the heart, who destroys the lust personified by Ravana. Some say that Rama is the tureeya tattva (the fourth indescribable state of the essence of the Brahman). At the level of adhyaatma (metaphysical level) Bhagwan Rama abides in the heart as Rama. He is Gnan, destroying the Ravana of delusion. Some say that Vaikunthanath is very compassionate. He takes an Avatar as Rama when He sees the troubles of the Maharshis (Maha=great; Rishis=sages), and Devtas (demi-gods, or presiding deities). In the eyes of the Mahatmas, Rama is the essence of the Brahman, whether He is accepted as the Turiya tattva, sansaara (interactive world), or a jeeva (Atma attached to a body); Rama is everything. The Rama described in the Valmiki Ramayana, however, is shown as a human being. The Rama of Valmiki is a Rama who is human. Neither is He described as the dispeller of delusion, nor as an Avatar of Narayana, or the Turiya tattva. These things are said as indications of a symbolic meaning. All of you know that a symbol is less important than the principal. The straight facts are that Ayodhya is a city in which Kausalya and Dashrath are husband and wife, and their son is Ramachandra. He is in human form, and has so many good qualities that he will remain an ideal man in the past, present and future times. What are the good qualities a human should have, how they should be used in life, and what should the heart of a human be like, are all shown in the character of Shri Ramachandra. So, Valmiki does not want to take us to Vaikuntha to meet Shri Ramachandra. Nor does he want us to meet the essence

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that is obtained when agnaana (ignorance) is removed, and the Atma is shown to be one with the Brahman. Valmikiji wants us to meet Shri Ramachandra on this very earth. If we cannot meet Shri Ramachandra on this earth, it will be extremely difficult for us to go to Vaikunth. Similarly, to experience Him as the Atma, a person needs to become eligible by attaining the spiritual level obtained by saadhana chatushtaya (four kinds of spiritual purity). So please note that Ravana cannot be killed by Rama in the form of Gnan, or by Rama as a Devta. If anyone can kill Ravana, it is a human Rama. So we should not fling Shri Ramachandra far way from us by saying He lives in Vaikuntha. Nor should He be placed in some secret cave. Shri Ramachandra Bhagwan is present in our lives, before our eyes, and is showing us the right path by His excellent qualities. There is one more thing. If anyone were to find out that Shri Ramachandra is not a human being, that He is Narayana incarnate, then this information would reach Ravana. Ravana would go and fight with Brahmaji, saying, ‘You granted me the boon that I would die only at the hands of a man. Then, why did you send Narayana to kill me? Your boon will be untrue if Narayana kills me, because as per your boon, no other but a man or monkey would be able to kill me.’ So, Brahmaji’s boon to Ravana would be baseless if Shri Ramachandra were to be declared Vishnu Devta, instead of a human. It must also be remembered that in Hindi, the word ‘Bhagwan’ is used for the Ishwara. The Vaishnavas use the word ‘Bhagwan’, and the Shaivas use the word ‘Ishwara’. In Sanskrit, the word Bhagwan is not a noun; it is an adjective. That is why people say, ‘Bhagwan Shabdah’, and ‘Bhagwan

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Narad’. Even so, the word Bhagwan has been used very sparingly in the Valmiki Ramayana. The reason for this is that the Rama who is the form of the Bhagwan, the Almighty, Vaikunthanath Vishnu, or the Parabrahm Paramatma is, in Valmiki’s view, a human form that is directly related to our lives. For the other forms of Bhagwan, we will have to do upaasanaa (loving ritual worship) and dhyaana (meditation). We will have to pray to Him and obtain Gnan about Him. However, we can implement the character of Shri Ramachandra directly into our present lives in this very world. Now, take a look at the main characters in the Valmiki Ramayana. What is Valmikiji? Vaalmeeki means an ant hill. Valmiki’s prolonged asceticism resulted in an ant hill being built over his body. His skin, blood, and mucus were all sucked up by termites; only his skeleton remained. He was given the name Valmiki because he emerged from the ant hill made by termites. That means that Valmiki is the son of the earth. Now think about Sitaji. What is Sitaji? Janakji was ploughing the earth with a golden plough in preparation for a Yagya, when Sitaji manifested from its furrow. So, she is also a daughter of the earth. She is related to the earth. Similarly, what is Shri Ramachandra? He is also related to the earth. He is aaraama (comfort). It is very difficult to make the word ‘raama’ into a kartaa (the doer of the action) in the Sanskrit language. The meaning of the word ‘raama’ is a garden in which children play – ramante` asmin iti. Bhagwan Rama is the hub of pleasure, comfort, and recreation for all beings. His character is not for the Devtas; it is meant for this earth of ours. Take it this way – the King and Queen had a son, and the Prince was named ‘Rama’. So, it is not a grammatical

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analysis, but a name given by the people to the Lord, the Dashrath-nandan (son of Dashrath), Kausalya-nandan Rama. It was the learned people and Rishis who did the grammatical analysis, raamo ramayataam varah. So, Bhagwan Shri Ramachandra is the one who gives comfort to all – not only humans, but also to animals. When we think about Laxman, we see that he is also she`sha (the coiled serpent who is Narayana’s bed during dissolution). He always upholds the earth on his head, even while living on earth. Shri Rama may use a bed, but Laxman always sleeps on the ground, never on a bed. So, he has an inseparable relationship with the earth. Similarly, take a look at Shri Ramachandra’s father, Dashrathji. In the Sanskrit language, the straight meaning of Dashrath is, ‘the one whose ratha (chariot) is able to move in all dash (ten) directions; one whose ratha none is able to stop – dashashu dikshu ratha yasya. Dashrath’s ratha moved on the earth, so he is also related to the earth. It is another matter that at times, Dashrath would go in his chariot, to the lands of the Devtas, to render his assistance to them. This reveals the fact that humans are able to help the Devtas. This is why it is stated that there is no greater power on earth than the human being – na maanushaat shre`thataram hi kinchit. (Shanti Parva 299.20) Take a look at Kausalya, Sumitra and Kaikeyi now. Their names are connected to their kingdoms. Kausalya was the daughter of the Kingdom of Kausala, and Kaikeyi was the daughter of the Kingdom of Kekaya. Some people say Kaikeyi, and some say Kaikayi. Both are correct in Sanskrit. There is some difference of opinion in the geographical location of the Kausal Kingdom. Some people say that Kausal was a small State close to Ayodhya. Others say that that was

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the Uttar Kausal. Kausalya was the daughter of the Kausal in Madhya Pradesh. There is a folk tale about Kausalya’s marriage that says that Ravana got the news that Kausalya’s marriage to Dashrath had been finalized. He had also come to know that her son would be the one to kill him. So, he kidnapped Kausalya, and imprisoned her in a temple deep in the forest. In the meantime, Dashrath’s marriage party reached Kausalpuri. Kausalya was not in the house – how could the wedding take place? Kausalya’s parents were deeply troubled. Ultimately, they got Kausalya’s younger sister, Sumitra, married to Dashrath. Due to the strong resemblance between the two sisters, nobody realized the truth of the matter. You can call it the wheel of fortune, or the leelaa (game) of the Ishwara; when Dashrath was returning to Ayodhya with his bride, the wedding party rested near the same temple where Kausalya was imprisoned. Dashrath’s tent was placed very close to the temple. He heard the sound of someone sobbing. He realized that someone was imprisoned there, and had the lock broken. Kausalya came out, much to Dashrath’s astonishment. Just then, Sumitra came running, and embraced her sister. She told Dashrathji, ‘This is my elder sister Kausalya. She was to be your bride, but somebody kidnapped her, and my parents got me married to you. Please accept her.’ ‘I will definitely accept her,’ replied Dashrath. ‘She will be my senior wife, since my marriage to her was arranged first.’ Whatever the case, I want to draw your attention to Shri Ramachandra’s qualities, as described in the Valmiki Ramayana. Because of His inseparable relationship with the earth, Valmiki avoided calling Him ‘Bhagwan’ at every step, as I told you earlier. However, Shri Ramachandra has certainly been called ‘Bhagwan’ on some occasions. Actually, He is Bhagwan; but is described repeatedly as a human. This

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is very fortunate for the human race. When people are told of the qualities of the Lord, they are quick to say, ‘What is surprising about this? The Bhagwan should have all these qualities! How can a human have such qualities?’ This is true, to some extent. Yet, when we read or hear about the qualities of Shri Ramachandra Bhagwan in the Valmiki Ramayana, as qualities of a man, it seems possible for us to have such qualities. Is it not possible for you to obey your parents as Shri Ramachandra did? Can’t you hope to have a son like Shri Ramachandra? Even if he does not have all the qualities, he can certainly inculcate some of the good qualities. Now I want to point out that many people obey their parents if it brings them comfort, pleasure, and benefits. Then, they call it their Dharma, and are ready to do the needful. However, their commitment to Dharma is fulfilled only when they are prepared to bear some hardship in doing their duty. A person becomes a Dharmatma only when he undergoes the hardship it entails. Shri Ramachandra’s commitment in obeying His parents is shown by His spending fourteen years in the forest. A person, who shirks the discomfort Dharma entails, is not dharmanishtha (having full faith in Dharma). Dharma is carried out when we stop our hand from obeying the dictates of vaasanaa (desire), and allow it to obey our aagyaa (command). Our feet should be obedient to the order of righteousness; and not go where desire takes them. The action that is in keeping with righteousness is Dharma. Actions driven by desire are a form of lawlessness. We must be watchful about our day dreams. Are they inclined towards desires, or are they inclined towards the recommendations of the Vedas, Shastras, Acharyas, and elders?

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We should also see whether we are prepared to face hardships in adhering to our Dharma. If you are not prepared, you are not a true Dharmik. You lack Dharma-nishtha. The special characteristic of Shri Ramachandra is that He accepts the most severe hardships to fulfill His Dharma. Dharma is, to do dhaaranaa; to uphold – dharanti iti dharmah; dhriyate` iti dharmah. That which abides in us, protects us, stops our feet from taking the wrong path, stops our hands from wrong actions, stops the tongue from uttering what ought not to be said, and stops the senses from straying to wrong objects, is Dharma. The power that is in our antahkaran (subtle body, or four-fold mind), and controls our senses and mind, is called Dharma. Valmiki says, ‘Ramo vigrahavaan dharmah (Aranya 37. 13) – Rama is Dharma in incarnate’. It is as though Dharma has taken on the form of Shri Ramachandra. He controls His senses. He never permits His hands to do anything wrong, or lets His feet stray. He never looks at anything that ought not to be seen. Wrong thoughts never enter His mind. Shri Ramachandra is a person who has full control over His senses, mind, and life. Shri Ramachandra has followed to the letter, the commands of the Vedas, like, ‘maatride`vo bhava, pitride`vo bhava, aachaaryade`vo bhava (Taittariya Up. 1. 11. 2)’. These say that the Mother, Father, and Teacher are akin to God. Some fifteen or twenty ancient Sanskrit commentaries on the Valmiki Ramayana are to be found. They include Bhushan, Tilak, Shiromani, Kataka, Tirtha, and others. A commentary called ‘Dharmakoota’ was also seen. There was a Tamil commentary that was translated into Sanskrit. The author of Dharmakoota said that Valmiki had a desire to write a treatise on Dharma. He felt that it was futile to order people to follow the right behavior towards parents and brothers, and adhere to

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their Dharma. So, he decided to give an example that people could see and hear about, and be inspired into following. It should not be necessary for people to go to learned people to ask about Dharma. They would become Dharmik by just listening to the story of Shri Ramachandra, because His character is the personification of Dharma. When we see Shri Ramachandra’s deep love for His brothers, we feel deeply moved. When Kausalya would try to make the child Shri Ramachandra go to sleep, He could not fall asleep. When Kausalya asked Him the reason, He would say, ‘Laxman has not yet come.’ Then Laxman would be called, and Shri Ramachandra would sleep. When He was offered tasty food, He would not eat until He had fed Laxman. Na cha te`na vinaa nidraam labhate` purushottamah, Mrishtamannamupaaneetamashnaati na hi tam vinaa. (Baal Kand 18. 31) This was the love of Rama-Laxman. Now, see the mutual love between Shri Ramachandra and Bharat. Kaikeyi urged King Dashrath, demanding that Bharat be made the King and Rama banished to the forest. She reminded Dashrath of the boons he had given her many years ago. Rama was so magnanimous that He gladly accepted Kaikeyi’s demand, her unjust insistence, and ill-will. He said, ‘If it is my Mother’s command, I will definitely go to the forest.’ But what was Bharat’s reaction? He ignored his mother’s command, and said, ‘I cannot accept the Kingdom without Shri Ramachandra. It is my brother Shri Ramachandra who should be crowned King. I am younger than him; I cannot sit on the throne before him.’ Tell me, in which treatise on Dharma can such love for a brother – or such adherence to Dharma – be found? Is it written in the Manusmriti, or any other Dharma Shastra?

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Actually, this is our domestic Dharma. The Dharma of the Yagya shaalaa (the place where the Yagya is held) can be found in books like the Grihyasutra. It may contain many mantras from the Vedas, but the Dharma suited to be adhered to at home is in the Ramayana. Now take the episode of Rama’s going to the forest. Shri Ramachandra told Laxman, ‘Stay here and look after our Father and Mothers.’ Similarly, He told Sitaji, ‘You will face great hardships in the forest, so stay at home. There is no need for you to go into the wilds.’ She refused to stay at Ayodhya without Shri Ramachandra. The love that Sita had for her husband, and Laxman had for his elder brother, is not to be seen anywhere except in the Valmiki Ramayana. Maa bhraataa bhraataaram dvishan maa svasaaramuta svasaa. (3. 30. 3) Anyo anyamabhi haryata vatsam jaatamivaaghnyaa. (3. 30. 1) This mantra is from the Atharva Veda. The meaning is that there should be no enmity between brothers; there should be love between them. There should be love between sisters. You should all love one another the way a cow loves her new-born calf. However, the commands of the Vedas remained in the books of Dharma. So did the commands of Manu Smriti. It was Shri Ramachandra who implemented them, and it is His character that is described in the Valmiki Ramayana. The same Laxman can come into your home; the same Sita can come, and the same Ramachandra can come. Because, as per the Valmiki Ramayana, they are all in human form. Their characters, therefore, concern our lives. From them we get the inspiration to make personal sacrifices and obey our parents. We see the kind of love there should be between two

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brothers, or between husband and wife, and what a wife should be. Shri Ramachandra’s character in the Valmiki Ramayana is astounding! You will be amazed when you read and understand the implications of each episode. The character of Sitaji portrayed in the Valmiki Ramayana is greater than in other works. In this, Sitaji gives advice to Shri Ramachandra on occasion. Shri Ramachandra’s superiority is clear, but it is Sitaji who gives Him a sermon. She says, ‘Look; we have come to the forest. We are dressed like ascetics, having matted locks, and wearing garments made of barks of trees. Then what is the need to keep bows and arrows with us? When our enemies see us with these weapons, what will they think? The Rakshas-Daityas (different kinds of demons) and other wicked people will attack us. So, leave the weapons in some Rishi’s Ashram. We will wander in the forest unarmed, and pick up the weapons when it is time to return to Ayodhya.’ The reply given by Shri Ramachandra is also worth hearing. At the time of going to the forest, Sitaji had rebuked Shri Ramachandra for telling her to stay back at Ayodhya. Similarly, Shri Ramachandra rebuked Sitaji here. He said, ‘Sita, what are you saying? I have pledged to destroy the wicked people on this earth. For that, I can give up my life. I can even give you up; and give up Laxman as well. I will never give up my vow of destroying the wicked and protecting the pious.’ Bhavabhuti has discussed these words of Shri Ramachandra in ‘Uttar Ramacharita.’ Sne`ham dayaam cha saukhyam cha yadi vaa jaanakeemapi, Aaraadhanaaya lokaanaam munchato naasti me` vyathaa. (1. 12)

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Shri Ramachandra said, ‘I can give up my affection for someone, I can give up my compassion, I can give up my friendship. So much so, that I can even give up Janaki (Sitaji, the daughter of King Janak). However, I cannot give up the vow I have taken to bring all possible benefits to my people, because I have come to this earth to being happiness to people.’ Thus, we see in the Valmiki Ramayana what the Dharma is, for a good King. We learn about the right attitude a man should have, when he governs his people. On the one hand, Shri Ramachandra has great love, and on the other hand, he holds the lofty ideal of sacrifice. If a person believes Rama to be the Turiya tattva, let him continue to keep his faith. If Rama is your Vaikuntha Nath, fold your hands and bow down to Him. However, you also need a Rama who will come into your life and you can become like him. What a great deal of inspiration we get, when we read, ‘Raamo dvirnaabhibhaashate`.’ The meaning is that when Rama says something, He ensures that it does not need to be repeated. He does not establish anyone twice. He establishes the person in one place, and gives him so much of everything that all his needs are fulfilled for all times. He never gives twice to anyone who comes to ask for something; His first gift is so generous that the man never again needs to ask for anything. In the Valmiki Ramayana, we see not only Shri Ramachandra’s lustrous character; we also see Sitaji’s divine character. And, where do we see it? At Ravana’s house, when she was kept as a prisoner. Shri Ramachandra endures great hardships in adhering to His Dharma, but the hardships endured by Sitaji are even greater. Her tremendous resolution,

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her pitiable condition, and her magnanimity leave us spell-bound. There are two episodes in Sitaji’s life that are particularly beautiful. One is in the Sundar Kand, and the other is in the Yuddha Kand. The episode in the Sundar Kand is when Hanumanji went to Lanka, he was distressed to see Sitaji’s plight. He saw the Rakshasis (demonesses) harass her and terrorize her. Janakiji is in dire straights. She eats no food, she is emaciated, she is close to death, just managing to whisper Rama’s name repeatedly. Seeing Sitaji’s condition, Hanumanji could not restrain himself. He said, ‘Mother, please sit on my shoulders; I will take you back to the one you long for. If any Rakshasa sees us and attacks, I will deal with him. You need not have the slightest concern about that. I will, this very minute, destroy the Rakshasas and take you to Shri Ramachandra.’ Janakiji’s response to this suggestion is marvelous. ‘Hanuman,’ she said, ‘It is true that Ravana brought me here by force. But, when? He abducted me at a time when neither Shri Ramachandra, not Laxman were present. I was all alone and helpless when he picked me up by force and put me in his chariot, and brought me here. That is the only time in my life that any man other than my husband touched me. It would be adharma (that which is contrary to Dharma) if I touch any other man voluntarily. The second point is, if you take me away from Ravana’s place, it will be the same as his bringing me here. So, I will not go with you. If I am to be taken away from this place, let Shri Ramachandra cross the sea and come here. Let Him destroy the wicked, gain victory over Lanka, and win me. And then let Him take me back. Only then will it be worthy of Rama – ‘satyam pratishthitam bhave`t.’ It is not proper to steal in return of stealing. The impulse for revenge is

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absolutely improper. It is not the right answer to say that I steal because he stole.’ What could Hanumanji say after this? He remained silent. What must be seen here is that in spite of her hardships, and the anguish of separation from Shri Ramachandra, Sitaji’s unalterable love for Him remains intact. She considers Hanumanji her son, and Hanumanji addresses her as ‘Mother’. Despite this, she does not choose to get on to his back to go to Shri Ramachandra. What was the reason for her decision? It was because she is a pativrataa (a faithful wife). She is committed to the principles of paativrata (pledge to be faithful to her husband). She is prepared to face every hardship or danger, in adhering to her Dharma, and considers it a sin to shift from it. As mentioned earlier, the greatness of Sitaji’s character is depicted more emphatically in the Valmiki Ramayana than in any other work. I have also said that we can know how committed we are to Dharma, only when we face a crisis and choose to endure hardships rather than move away from Dharma. The second episode is when Shri Ramachandra emerges victorious and Hanumanji goes to Sitaji to give her the glad tidings. He says, ‘Mother, Shri Ramachandra is victorious. Ravana is dead, and Vibhishana is crowned King of Lanka. I have come to give you this good news.’ After giving the news, Hanumanji makes a petition. ‘Mother,’ he says, ‘the Rakshasis have given you much trouble. So, if you give the order, I will scratch them with my nails, trample on them and kill them. Since they have harassed you so much, this is the treatment they deserve. I want you to give me this order.’ Janakiji’s answer to this petition is worth noting in letters of gold. ‘What are you saying, Hanuman?’ she asked. ‘It is not

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worthy of an aarya purusha – a superior man. Never say such a thing again! People will say that Shri Ramachandra’s servant attacks women; he desires revenge. Will this enhance Shri Ramachandra’s reputation? It is true that the demonesses have been offensive, but there is nobody in the world who has not been guilty of some offence. Every person has been at fault on some occasion in his life. It is the duty of an Arya Purusha to have compassion, whether the person before him is wicked or well-behaved, or whether he deserves to be destroyed.’ Sitaji also said, ‘Look, Hanuman, I too have been at fault.’ ‘How, Mother? How have you been at fault?’ ‘I am an offender because when Marich was dying, he called out in Shri Ramachandra’s voice to delude me. Laxman understood his tactics, and refused to leave me unprotected. I did not believe Laxman at that moment. I flayed him with bitter words. Is this offence any less than any other? The fruit of my wrongdoing is before you. The result of my offence was that Ravana came, dressed like a Monk, and I failed to recognize him. He started to praise my beauty and sweetness, and I continued to listen to his praises. Then I extended hospitality to him. You see, Hanuman, due to insulting a Mahatma (great soul) like Laxman, my intellect became so deluded that I was not angered when a man like Ravana eulogized me. I did not rebuke him for singing my praises in the absence of my husband and brother-in-law. I did not ask, ‘What kind of a Sadhu are you?’ My bitter words to Laxman and my hospitality to Ravana were my offences.’ Sitaji continued, ‘Hanuman, actually, the condition of any person who insults a Satpurush (godly man) will be like mine. I showed disrespect to a Satpurush, and showed respect to an

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evil man like Ravana. I am suffering for these offences of mine.’ It is true that we are all guilty of some offence. There is nobody in the world who is not guilty of having done something wrong. What happens is that we are ready to use the stick on any person who offends us, but we seek forgiveness for our own offences. What should be done is to punish ourselves when we err, and forgive others when they err. Forgiveness is for others; not for ourselves. Kshamaa (forgiveness) is the virtue of the prithivee (the earth), the dharatee (who bears us). It is not the description of Vaikuntha, or the Turiya tattva, or even Gnan. The ideal of kshama is for us, humans, who walk on the earth. The earth is the personification of forgiveness, and Sitaji is the daughter of the earth. Hence, she shows only forgiveness in her life. So, the characters of Shri Sita-Rama in the Valmiki Ramayana are wonderful, and worth emulating in our lives. I have said this to you several times. I have also told you that the Ramayana starts with a description of Shri Ramachandra’s qualities. When Naradji, questioned by Valmikiji, described the qualities of Shri Ramachandra, it became a list of His virtues, and Valmiki composed his Ramayana accordingly. Restrictions of time make it impossible to discuss all Shri Ramachandra’s qualities that are described in this great literary work. Even so, you will hear all the episodes that can be described within the poornima (full moon) that is the last day of these discourses. Among Shri Ramachandra’s innumerable qualities is His singular, protective love for those who surrender to Him. He forms such strong bonds of friendship that if it becomes necessary to be unjust in order to protect those who have taken refuge in Him, He does not hesitate to do so. The

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friendships He sustained for Sugriva and Vibhishana are such that are not found elsewhere. No restriction of caste or status hampers our following the lofty examples set by Shri Ramachandra, or in behaving as He does, or in chanting His name. In this, there are no differences of Sect or Nation. All are free to purify their character by respecting the character of Rama, emulate it, and make it their ideal. Such a person can have a darshan (vision) of Shri Rama in his heart, and also with his eyes. He can also see Rama as the Turiya tattva, in which no differences of inside-outside exist.

Om Shantih Shantih Shantih

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Ramayanamtrita

: 2 : Yesterday you were told that Valmiki is the son of Bhu Devi (the goddess Earth), and Sitaji is her daughter. The Shastras state that Narayana has two wives – one is Shri Devi (Laxmi, the goddess of Grace and prosperity) and the other is Bhu Devi. Bhu Devi is the goddess of immovable wealth, and Shri Devi is the goddess of moveable wealth. Shri Devi is the goddess of precious stones and metals like diamonds, pearls, gold, silver, etc; while Bhu Devi is the goddess of the mountains, trees, etc on earth, that can’t be moved. Actually, the Lord is Bhupati as well as Shripati (pati means husband or lord). When the Lord is in Vaikuntha, He lives at Laxmiji’s house, and when He manifests on earth, He lives at Bhu Devi’s house. In that case, anyone who believes himself to be a bhupati (owner of land) or shripati (owner of wealth) is guilty of offence. All moving and unmoving wealth belongs to the Lord, and it is He who is the Lord and Master of all. The story in the Valmiki Ramayana is predominated by Bhu Devi. All the characters in it are sons of the earth. They are dharteenishtha – they have faith in the earth. There is a mantra – Maataa bhoomih putro aham prithivyaah. (Atharva Veda 12. 1 12) The meaning is, ‘The earth is the mother, and we are her sons.’ This is seen everywhere in the Valmiki Ramayana. I had also told you yesterday that when Valmiki attained success in his asceticism, Naradji came casually to him one day. Valmikiji welcomed him with all respect, and asked, ‘Which person, presently living on earth, has the most superior qualities?’

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In reply, Naradji told him that at that time, Shri Ramachandra was known to be the most superior man on earth. He also narrated a brief history of Shri Ramachandra’s life, and described His excellent qualities. However, a verbal description is not enough to understand the importance of good qualities. It is when they are given as examples during the narration of a story, that good qualities attract those who read or hear the narration. So, the raama-kathaa (the story of Rama) narrated by Naradji was absorbed in Valmikiji’s heart and intellect, and emerged subsequently in the form of the Ramayana. These days, the word ‘maulik’, in Hindi, has become very popular. People say, ‘That person creation is maulik; his thoughts are maulik.’ What this means is that nobody has ever created, or presented such thoughts; they are absolutely original. However, when you look at it from the viewpoint of the Shastras, there is no fundamental originality. The simple fact is that a tree sprouts from a seed. There has to be a root, a base or foundation, and a seed. A thought that has no base or supporting factor is a castle built in the air. Similarly, thoughts related to the Ishwara and to Satya (the ultimate truth) are sanaatana vichaara (eternal ideas). They have to be rooted in some traditional Sect, some Guru. Valmikiji’s Guru is Naradji, who told him about the life and character of Shri Ramachandra. Valmiki felt very happy when he heard this. He returned to his Ashram and began to ponder upon it. His mind was free of worldly thoughts; he was engrossed in thinking about Shri Ramachandra. Only two factors are worth seeing, in how a person interacts in this world. One is what he says, and the other is what he thinks. If you see someone who speaks with purity and thinks about pure things, you can understand that his antahkaran (subtle body or four-fold mind) is pure. Otherwise, when a

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person speaks with wickedness, and has crooked thoughts, his life will certainly be filled with wrong tendencies. After hearing about Shri Ramachandra from Naradji, Valmiki’s days passed pleasantly. Then a small incident occurred. Valmiki was on his way to bathe in the Tamasa River, accompanied by his disciple Bharadwaj. He saw a hunter shoot one, of a pair of krauncha birds (herons) while they were making love. To all appearances, this was a very minor incident, but it smote Valmiki’s pure heart with grief. This shloka burst from his lips – Maa nishaad pratishthaam tvamagamah shaashvateeh samaah, Yatkraunchamithunaade`kamvadheeh kaamamohitam. (2. 15) ‘Woe to you, hunter! May you be denied a good name for long years, because you have killed one, of a pair of krauncha birds while they were engrossed in worldly pleasures.’ This shloka emerged from Valmiki’s lips as a curse, but a score of interpretations are given by the different Sects. They say that a blessing for Shri Ramachandra emerges, when analyzed in depth. For example, see one interpretation: ‘Maa’ means Laxmi, and ‘nishaad’ means the one who sits beside her. That means, ‘O Laxmi-nivas, may You receive a high reputation forever, because You have killed Ravana, who was like an animal blinded by lust.’ Thus, our Sects do not accept this shloka of Valmiki to be just a curse. They believe that it is also meant to be a blessing for Shri Ramachandra. Immediately after uttering these words, Valmikiji’s attention was drawn to what he had said involuntarily. ‘No poet has written this shloka before,’ he thought. ‘Every line has eight syllables. Every syllable is placed exactly where it should be, and it is called the Anushtup Chanda.’

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Such mantras – called the anushtup chhanda – are found in the Vedas, but this has appeared as worldly poetry. Valmiki began to think about which the major letter is, which the minor letter is and which the rhetoric is. He examined the grammar and the virtue of the verse. Then he felt amazed, and wondered how it had happened. Just then Brahmaji, the creator, manifested before him. Valmikiji respectfully offered him a seat and did the rituals of worship. He recited the shloka that had risen to his lips when he saw the hunter kill the bird. Then, he lapsed into his reverie once again, in Brahmaji’s presence. Punarantargatamanaa bhootvaa shokaparaayanah. (2. 29) Brahmaji is antaryaami (knowing the innermost thoughts) and he understood Valmikiji’s state of mind. He said, ‘Brahmin, the poetic sentence that emerged from your lips is a shloka. You should have no doubts regarding that. It was by my resolve that you were inspired to utter these words. It is a pulsation induced by Saraswati (the goddess of learning) herself. Shloka e`vaastvayam baddho naatra kaaryaa vichaaranaa. (2. 30) Machhandaade`va te` brahman pravrite`ya saraswatee, (2. 31) So, describe the whole life of Shri Ramachandra, as per Naradji’s suggestion. Express your love and respect for Him in verse. It was your love and respect that emerged as a shloka.’ Shloka means fame, and upashloka means, to sing. Therefore Brahmaji is telling Valmikiji to sing the story of Shri Ramachandra. Then, he blessed Valmikiji, saying, ‘When you sit to describe Shri Ramachandra’s life, all the episodes in His

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life will automatically come into your mind. You will perceive clearly how He laughs and talks, what thoughts He has, how He walks, and how He behaves when He is alone or in the company of other people. Not only that, the characters of Sita, Laxman, and the Rakshasas will all be seen clearly by you. And hear this, too – whatever you write about Shri Ramachandra’s life will never be doubted. It will prove to be the truth. Vrittam kathaya dheerasya yathaa te` naaradaacshritam. Rahasyam cha prakaasham cha yadvritam tasya dheematah, Raamasya sahasaumitre` raakshasaanaam cha sarvashah. Vaide`hyaashchaiva yad vritam prakaasham yadi vaa rahah, Tachchaapyaviditam sarvam viditam te` bhavishyati, Na te` vaaganritaakaavye` kaachidatra bhavishyati.’ (2. 32 b – 35 a) Having given this benediction, Brahmaji vanished, leaving Valmikiji and his disciples lost in wonder. The disciples began to sing the verse joyfully. They told each other, ‘Oh, our Gurudev was distressed by the lamenting of a bird, and he sang a verse composed of equal letters and four divisions. It was the anguish of his heart that became a shloka. Shokah shlokatvamaagatah.’ (2. 40) After this, Valmiki got busy in the composition of the Ramayana. Valmiki is believed to be a contemporary of Shri Ramachandra. This is what the traditional Schools believe. The Ph. D.s and D. Lit.s of today, however, keep shifting his life span back and forth. The thing is, they get a doctorate only if they present an original viewpoint. They would get no degree for reiterating what was stated earlier.

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Now see, what is the meaning of ‘Ramayana’, written by Valmikiji? Ramayana means the ayan (house) of Rama. The kaanda (sections) in it are the kaksha (rooms). Just as a house has many rooms, the Ramayana has Kands. Once the Ramayana was completed, the question of spreading it arose. In those days, there was no T.V., no radio, newspapers, or printing presses. How was the Ramayana to reach the people? Valmikiji was thinking about this, when Sitaji’s sons, Luv and Kush, came and bowed down to him. He looked at them. The two Princes, Luv and Kush, lived at Valmikiji’s Ashram with their mother Sita. They knew the essence of Dharma, they were held in high regard, and their voices were very sweet. Seeing these handsome boys, who had all auspicious signs, and spoke with great sweetness, it seemed like they were reflections of a halo of light. They appeared to be reflections of Shri Ramachandra. Kusheelavau tu dharmagnau raajaputrau yashasvinau, Bhraatarau svarasampannau dadarshaashramavaasinau. (4. 5)

x x x

Roopalakshanasampannau madhurasvarabhaashinau, Bimbaadivotthitau bimbo raamade`haat tathaaparau. (4. 11) Valmikiji could not tear his eyes away from Luv-Kush. He saw that these two boys lived like ascetics, and had studied all the Shastras. So much so, that they had obtained the divine weapons that Shri Ramachandra had received from the Sage Vishwamitra. Valmikiji made Luv-Kush learn the entire

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Ramayana written by him, and the two boys went about singing it, and playing the veena. The tradition of singing the Ramayana lives on. Just some time back, Pundit Chandradhar Shastri of Kashi (Benares) taught the Valmiki Ramayana by singing it to the accompaniment of a sitar, before elaborating on the meaning of the shlokas. Even today, it is possible to find people who teach the Valmiki Ramayana with music, because all the shlokas have a rhythm and can be sung to the accompaniment of the veena. Luv-Kush then started singing the Ramayana at Satsangs (religious discourses), and sabhas (meetings), delighting all the devotees of the Lord. There is a saying, ‘Saadhu hanse` aur bhagavaan fanse`’ (the Lord is trapped when a Sadhu smiles). If a Mahatma is pleased with someone, the Lord is also pleased with him. Here, not one, but many Mahatmas were pleased with the singing of Luv and Kush. Some of them would give their kamandalus (vessels) to the boys, some would give a piece of cloth, and some gave the wooden staffs they carried. Some gave a yellow garment. The Monks gave their hearts to the two boys. A Yagya was held at Ayodhya on one occasion. Luv and Kush went with the Rishi-Munis, to participate in the Yagya. They were not aware of their connection with Ayodhya or their relationship with Shri Ramachandra. They know only their mother, Sita. When Luv-Kush reached Ayodhya with the Rishi-Munis, they went around the streets singing the Ramayana. Wherever they went, people were enchanted by their looks and singing. Just then, Shri Ramachandra’s gaze fell on them. He, too, was enchanted. He called them to His Court, and said, ‘Please sing the Ramayana for me.’ Luv-Kush began to sing. At first, Shri Ramachandra sat on His throne and listened, but gradually He

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became more and more entranced. He slid from His throne and sat down close to them. Bharat, Laxman, Shatrughna, the Courtiers and servants were all too engrossed to notice. Sa chaapi raamah parishadgatah shanairburbhooshayaasaktamanaa vabhoova. (4. 36) You see, the Valmiki Ramayana begins at this point, with the singing of Luv and Kush. Ayodhya is described first. It is said that Ayodhya stood on the banks of the Saryu river. It was first established by Manuji, and since then it became the Capital City of the Kings of the Ikshvaku lineage. The Saryu is called ‘Vasishtha nandini’ – the daughter of the Sage Vasishtha. It has emerged from the Mansarovar (the divine lake at the foot of Mt. Kailash, the abode of Lord Shiva). This is why Goswami Tulsidasji has called his Rama katha ‘Manas’. Other people describe the sansaara-saagara – the sea of the world, but Goswami Tulsidasji started his Rama katha from the place of Shankarji’s manas (mind). The stream of Rama katha originates, like the Saryu, and flows down from Mansarovar in the same way as this Rama katha that comes form the manas. Chalee subhaga kavitaa saritaa so, Raama vimala jasa jala bharitaa so. Valmikiji says that King Dashrath made the city of Ayodhya even more beautiful. It had wide main roads, palaces and gardens. The city was extremely well planned. Parks and lakes were scattered all round the city. Ayodhya is called ‘Avadh’ because it is the avadhee (limit) of beauty. ‘Avadhi asyaasti’ means, it is the last word in beauty.

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Ayodhya also means that which nobody can battle against – na yodhyaa ayodhyaa. Nobody can attack Ayodhya and wage war against it. Just as the Parabrahm Paramatma is avadha (indestructible), so is Ayodhya. It has no contestant; there is no one to fight it. Valmikiji goes on to say that nobody in Ayodhya is poor. Nobody lacks a ceremonial crown, ear rings, necklace, or palace. There are no thieves in Ayodhya. Nobody indulges in adultery. There are no diseased people, no fools, no cheats, and no one has wicked tendencies. It is an ideal city. It is a city fit for Shri Ramachandra Bhagwan to manifest in. Then comes the description of Dashrathji. You have already been told that nobody in the world could stop Dashrath’s chariot. It could move in all ten (dash) directions, which is why he came to be called Dashrath. Dashrath also means, ‘the one who uses his mind to control the body made of dash indriyas – five senses and five sense organs. Dashrath’s Ministers are described next. They are all highly intelligent, learned, and trustworthy. They have all kinds of knowledge, including knowledge about Dharma and ethics. They have devotion for the Ishwara, and they understand what is good for the people. They keep themselves informed about the home life of the people through their spies, and they keep a watch over their spies as well. All the Ministers are competent, and aware of the state of affairs. Dashrathji has three wives – Kausalya, Sumitra, and Kaikeyi. In some places it is stated that he had thousands of wives, but we need not discuss them since they have no relevance in this epic. Kausalya is also called Kaushalya. She personifies a skillful intellect. A person who perceives the subtle realities uses a skillful single-pointed intellect to obtain a darshan (vision) of the Parabrahm.

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Drishyate` tvagrayaa buddhyaa sookshmayaa sookshmadarshibhih. (Katha Upanishad 1. 3. 12) A pure mind is one factor. Another factor is that the intellect should be acute, focused, and able to grasp the truth of the matter, and not stray in sentiments. Only then is it possible to experience the Paramatma. This is the state of Kausalya, or Kaushalya. In the manifestation of the Paramatma, Dashrath is the supporting cause, and Kausalya is the visible cause. Bhagwan Ramachandra is not born from Dashrath’s body; He is born from Kausalya’s body. The field cannot produce without the seed. How could Kausalya bear Shri Ramachandra, since Dashrath had no seed? In ancient times, the powerful people had a practice. When they failed in any undertaking, they would seek the guidance of Gurus and other seniors, faithfully following the Dharma they recommended. It occurred to Dashrathji, ‘I have grown old, and yet I have no son. Why shouldn’t I undertake an Ashvamedha Yagya (horse sacrifice) to fulfill my desire?’ As soon as he had this idea, Dashrathji sent his Minister, Sumantra, to call their family priest and other great Rishi-Munis. ‘I wish to undertake an Ashvamedha Yagya to get a son,’ he told them. All present praised the idea and approved of it wholeheartedly. Dashrathji ordered for the preparations of this Yagya to be made. Just then Sumantra got the opportunity to have a private word with Dashrathji. He said, ‘Regarding this, I have heard a prediction made by Mahatma Sanat Kumars (the four enlightened sons of Brahmaji) in the presence of Rishis. The Sanat Kumars predicted that King Romapada of the Kingdom of Anga will be very powerful. However, the Kingdom will

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suffer from a drought caused by King Romapada’s disregarding Dharma. This will bring much suffering to the people of Anga.’ You see, this is a Dharma katha (a discourse on Dharma). A person, who adheres to his Dharma, does Yagyas and other rituals follows the ethical practices of noble ancestors; he flourishes, and is happy. A person who protects Dharma is protected by Dharma – ‘dharmo rakshati rakshitah.’ The meaning of Dharma has become distorted these days. People consider majhab (Sects of organized religion) to be Dharma. For example, there is the Hindu Dharma, the Islamic Dharma, the Christian Dharma, etc. In ancient times, this was not the way Dharma – righteous living – was interpreted. None of the ancient texts, like the Vedas, the six Darshans, Grihya-shrauta Sutra, Dharma Sutra, Shulva Sutra, Mahabharata and other histories, or Puranas describe Dharma as a majhab. Nor does the Valmiki Ramayana interpret Dharma as a majhab. None of the ancient works describe Sects of organized religion. The common usage of the word ‘Dharma’ is now taken as a Sect of some organized religion. However, none of the religious Sects started by an Acharya (Teacher) is the Sanatan Dharma (eternal righteousness). All of them maintain some factors that bind; and some talk of separating their group from others has also seeped into it. The Sanatan Dharma is that, which is purified and strengthened by an apaurushe`ya gnaana (a Gnan that comes not from any human being, but from a divine source). It contains dhriti (power to uphold), kshamaa (forgiveness), dama (self-restraint), aste`ya (not coveting anything belonging to another), etc. That is why our factions like the Shaiva (worshippers of Shiva), Vaishnavas (worshippers of Vishnu), Ganapatya (worshippers of Ganesha), etc never feel that they follow different religions.

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A majhab run by an Acharya is single faceted and incomplete. It is not whole, not universal. People see what is good for their political party, and not about the good of the whole country. In fact, they think more about the good of their faction than the good of their party, and place their personal benefits above the benefit of their faction or party! Similarly these Sects focus on the view of the person who organizes their Dharma (Sect). Just as the mentality of most people these days is extremely narrow, the different Acharyas have started their own Dharmas, making the entire concept of Dharma smaller, by making changes and additions to the basics. Nature is angered when the pristine Dharma is reduced. Some places have droughts and others have floods. People are frightened by the wrath of Nature, and they suffer from it. This is what happened in the Kingdom of Romapada. Sumantra told Dashrathji, ‘Maharaj, the Mahatmas Sanat Kumar predicted that when Raja Romapada is distressed because of the drought, he will take the refuge of the Rishi-Munis. The sages will tell him about Rishyashringa. They will tell him that his problem of water scarcity can end if Rishyashringa comes to his Kingdom. However, neither Romapada, nor any of his priests or Ministers will have the courage to go and call Rishyashringa, since this totally unattached Mahatma will be the son of an ascetic called Vibhanda’. The meaning of Vibhanda is, a person who does not even have a bhaanda – vessel – with him; a total ascetic. He lives under a tree in a dense forest, sustaining on wild roots and berries. Having grown up with such an ascetic, Rishyashringa’s life will be lop-sided. Due to his complete seclusion, he would never have seen a woman. Mahatma Sanat Kumars said that when Romapada’s Ministers and priests express their inability to go to Rishyashringa to fetch

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him, they will send Apsaras (celestial nymphs). Rishyashringa will be allured by them and come to Anga. It will start raining as soon as he comes, and the suffering of the people will end. This will make Romapada very happy. He will get his daughter Shanta married to Rishyashringa, who will then live there happily. This episode in the Valmiki Ramayana mentions that Raja Romapada was a friend of Dashrathji. In some place it is stated that Shanta was Dashrathji’s daughter, given to Romapada in adoption, when Dashrathji saw that his friend has no children. Sumantra also told Dashrathji of the prediction that he – Dashrathji – would go to Rishyashringa at Anga, and bring him to Ayodhya to conduct the Ashvamedha and Putreshthi Yagyas (to obtain a son). ‘Rishyashringa will complete the Yagyas successfully, and you will get four valorous sons who will enhance the name of your lineage, and be trusted everywhere. Putraashchaasya bhavishyanti chatvaaromitavikramaah, Vanshapratishthaanakaraah sarvabhoote`shu vishrutaah.’ (11. 10) Dashrathji was overjoyed to hear this. He went to Anga, accompanied by his queens and others, and brought Rishyashringa respectfully to Ayodhya. The Ashvamedha Yagya was completed successfully, with meticulous care, and preparations began for the Putreshthi Yagya. Both these Yagyas are described in great detail, and you can read it in the Valmiki Ramayana. The Vedas have prescribed the Ashvamedha Yagya. The Putreshthi Yagya is also prescribed in the Vedas. It is described in the Shrauta Sutras, and the mantras are given in the Vedas. The practice of these Yagyas has declined in recent

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times, due to the ignorance of the people. I know a gentleman from Bhavnagar who was fifty years old when he undertook the Putreshthi Yagya, and got a son. He is now around eighty or eighty two, and his son is thirty or thirty two. When the Putreshthi Yagya was held at Dashrathji’s place, the Devtas all came to receive their share. They started talking among themselves. The topic of their discussion was Ravana, and how he harassed them, who would kill him and bring them relief. What is the meaning of Ravana? The one who makes everyone cry, shriek in terror, create an outcry everywhere, is called Ravana. Wherever Ravana went, people would flee as soon as they caught sight of him. ‘Ravana is coming! Ravana is coming!’ People would shut themselves up in their houses, and remain alert incase he approached. When the same Ravana is described at the Adhyatmik (metaphysical) level, it is said that Ravana is moha – delusion. All his Rakshasas are kaama-krodha (desire and anger) etc, and the essence of Gnan is Bhagwan Ramachandra who destroys him. This is quite correct. Shri Shankaracharya has also given the same meaning. Teertvaa mohaarnavam hatvaa kaamakrodhaadi-raakshasam, Shaantiseetaam samaashlishya aatmaaraamo viraajate`. ‘This aatmaraama (the Rama who is the Atma) crosses the sea of delusion, kills the demons of desire and anger, and joins Sita – who is the essence of peace – and establishes himself in the Self.’ This kind of interpretation has been given in great detail in the Shri Ramanuja Sampradaya (Sect). Shri Ramanuja Acharya has stated, ‘I have heard the Valmiki Ramayana eighteen times, from my Guru, Yamuna Acharya. A new meaning

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emerged each time. Once I had the inspiration that Shri Ramachandra is the Paratattva (the highest essence); there is nothing beyond Him. I also got the inspiration that Shri Laxman is the she`sha (the thousand-headed serpent on whom Narayana reclines), His ansha (part). Bharatji is the highest among devotees, and Shatrughna is the servant of the Lord’s servants. Thus, all the characters in Shri Valmiki Ramayana seemed to show new aspects to Shri Ramanuja Acharya. They are all described in ‘Bhushan’, the commentary written by Govindraj. You would all be knowing that the Valmiki Ramayana is the most respected work in the Ramanuja Sampradaya. Now, see – what is the Lanka, in which Ravana lives? It is golden, and it is the fort of activity. When a man becomes extremely materialistic, he forgets about the subtle internal matters. He fails to see how these internal matters effect his mind and intellect. He forgets to observe his mind and intellect, and begins to see only the worldly considerations. He sees only the gold and silver, diamonds and pearls, and bundles of notes. He sees only his relatives and associates, thinks about them, talks about them, and keeps looking at them. When this happens people forget to notice the functioning of their inner selves. We never notice how our hand rises at will, how we turn our head, and how our tongue starts talking. This is called Adhyatma. Mankind has become so involved with the external world that he does not see what is within. No laboratory can tell us how our senses work. This cannot be examined in any research laboratory. Had that been possible, people would have caught the Atma, made pills out of it, and sold them in the open market. They would have made an extract of the Atma, and told people to take two drops of it to become immortal! However, the Atma cannot be caught in

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any research institute, nor can it be made into a pill or extract. Only an introspective person can see and obtain the Atma. So, the Devtas – who were greatly troubled by Ravana – gathered together at Dashrathji’s Putreshthi Yagya. They were deluded. Their delusion was similar to the episode in the Kena Upanishad, when they developed arrogance and vanity after defeating the Asuras (enemies of the Devtas).They were entrapped by ego and delusion. They thought, ‘How can we get free from Ravana, who causes us so much sorrow?’ It must be seen, who the Devtas gathered here are, who want to be freed from Ravana. Devtas abide in all our senses. The Surya Devta (sun) abides in our eyes. The Dig Devtas (presiding Deities of the directions) abide in our ears. The Vayu Devta (presiding Deity of the air) abides in our skin; the Ashvini Kumars abide in our nose; Varun Devta (presiding Deity of water) abides in our tongue, Agni Devta (fire) abides in our speech, and Indra (the King of the Devtas, who gives the power to act) abides in our arms. The ritual of Yagya gives aahuti (ablutions) to them all, giving them strength, but none of them are satisfied. The tongue is never satisfied; nor are the ears, or the skin. The Devtas told Brahmaji, ‘Maharaj, we are in trouble because of you. It is you who granted the boon to Ravana making him so arrogant, and able to harass us.’ ‘It is true that I have given Ravana a boon,’ said Brahmaji, ‘but the Ishwara inspired him in the nick of time, to ask that his death would be possible only at the hands of a man or a monkey. He felt that humans and monkeys were too puny to be any real threat to him. He saw no need to fear them, and asked only that no other would be able to kill him. That is why he will be killed by a human.’ See the lesson this episode gives to us. We are given the lesson that that, which we consider to be insignificant and

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disdain, sometimes takes on a formidable form. So, we should never insult or disdain anyone in this world. We can never know which ability, or idea, or cunning, is hidden in someone. Nor do we know the kind of vengeance his hurt feelings will result in. We should, therefore, never make any attempt to hurt anybody. The Devtas were very happy when they heard from Brahmaji that Ravana would be killed by a man. E`tachshrutvaa priyam vaakyam brahmanaa samudaahritam, De`vaa maharshayah sarve` prahrishtaaste`bhavanstadaa. (15. 15) At this point, Vishnu Bhagwan manifested amongst the Devtas. ‘Vishnu’ means, ve`ve`shthi vishvam iti vishnuh. That, which pervades everything, surrounds everything, is Vishnu. The Rig Veda has used the word Vishnu a score of times. The senses of a human are all separate, and so are their presiding Deities. Vishnu, however, is the power that keeps people alive and gives them Gnan and bliss; gives them existence and energy. The Vaishnavas give many excellent interpretations to Vishnu’s manifesting among the Devtas. I spoke yesterday, of the human Rama. Today’s katha is also about the human Rama, because unless and until Vishnu Bhagwan becomes a human, human beings will not have the feeling of being all-pervading; they will see themselves as separate individuals. Take the example of Hindustan-Pakistan. Did any mountain rise up to divide them? Did any river appear to separate them? At one time, Tibet was also a part of Bharatvarsha. So was Burma. Then, why did they become divided and fragmented? Actually, the whole world is one. Whichever Government may prevail, there is no difference in it. Bhagwan Vishnu

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knows and sees the whole world to be His Atma. He is the all the Devtas, and all the senses. The Vaishnavas say that Vishnu Bhagwan is extremely compassionate. He does not want anyone in the world to be unhappy. He does not want anyone to have doubts. However, what can He do if people do not pray to Him, and don’t turn towards Him? Even then, He does not give up compassion; He shows it at every opportunity. When Vishnu Bhagwan saw that the Devtas were about to fold their hands and pray to be relieved of their troubles, there was such a surge of compassion in His heart that He manifested at once, so that they would be spared the trouble of praying. You see, it is believed that the Lord has two special qualities. One is the aashrayana-sankarya-paalan (to grant the wish of those who take refuge in Him), and the other is the aashrayana-kaarya-nirvaaha (to give success to the efforts of those who take refuge in Him). The meaning of aashrayana-saukaarya-paalan is that He makes Himself easily accessible. He does not make it hard for His devotees to meet Him. People who surrender to Him, taking refuge in Him, find Him without any difficulty. He knows from before, that this person will be surrendering at His feet, and He comes to the person so as to save him the trouble of coming to Him. Aashraya-kaarya-nirvaaha means that He ensures the success of the person who takes refuge in Him. This is the kind of benevolence and friendship that is in the heart of the Lord. However, the Lord also has to see that the leelaa (frolic) of the world continues, and He has to maintain a certain decorum. The interactive world would cease to function if He were to protect all beings as per His compassionate nature. He made a certain framework. The framework is, that when a

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person folds his hands before the Lord and turns towards Him, prays to Him and seeks His protection – rakshaape`kshaamape`kshate` - He protects that person. You see, not everyone takes refuge in the Lord, so He protects only those who seek His protection. He is everywhere; He is all-powerful; and He abides in all hearts. So, He manifests wherever He wants to give protection. This is His nature. When Vishnu Bhagwan understood that the Devtas had need of Him, He manifested at once. In Goswami Tulsidasji’s Ramcharit Manas, the Devtas have prayed to the Lord, asking Him to manifest. Shankarji has told the Devtas that the Lord would manifest if they sat in one place and prayed. The Valmiki Ramayana does not demonstrate the Lord’s divine magnificence; it demonstrates His sweetness. The Lord is so appealing in the Valmiki Ramayana that people do not easily understand His glory. The Devtas made Brahmaji their leader, to eulogize the Lord when He manifested before them. ‘Lord,’ they said, ‘Ravana is the personification of delusion. This has made him egoistic. Because of his ego, he has desires, and he boasts to fulfill his desires. When thwarted, he resorts to violence. All the adverse qualities have taken refuge in Ravana; they abide in him. He cannot be destroyed by any, except Your all-encompassing outlook.’ How can the strife that fills the world be removed? There is only one way, and that is to give up our narrow-minded outlook. The partiality we show towards our body, family, caste, Sampradaya, language, political party, etc is at the root of all strife. The only solution for removing the mutual ill-will and friction and other problems is to make out outlook all-encompassing.

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So, the Devtas tell Vishnu Bhagwan, ‘O all-pervading Lord! We ask You to get involved in a great undertaking that will benefit all three worlds. Tvaam niyokshyaamahe` vishno lokaanaam hitakaamyayaa. (15. 18) This great undertaking is the destruction of Ravana,’ said the Devtas. ‘Please kill him Yourself. This will bring a reign of good fortune to the whole world. Let all people be free of mental and physical suffering.’ ‘Very well,’ said Vishnu Bhagwan. ‘It will be so.’ It is said, generally, that Vishnu Bhagwan rules everybody. The Vedas state that it is by the power of Vishnu Bhagwan that the sun, moon, earth and other planets keep their positions, hanging in space without any support. ‘Ye`na dyaurugraa prithivee cha dhridha’ (Rig Veda 10. 121. 5)’. It is because of the Lord’s power that the earth is not broken into fragments. Had the moon been two feet closer, the seas would have submerged the earth. It is the Grace of Lord Vishnu, Narayana, the Ishwara, that He keeps everything in its proper place. Here, however, Vishnu Bhagwan (the ruler) is being ordered. He knows fully well how Ravana should be killed, but asks the Devtas, merely to show respect to them. Tato naaraayano vishnuniruktah surasattamaih, Jaanannapi suraane`vam shlakshanam vachanambraveet. (16. 1) This is the Lord’s bhakta-vaatsalya; His motherly love for His devotees. When the greater person sees the lesser person in peril, he accepts the orders given by the weaker person, even though it should be he who should do the ordering. This is also the nature of the Lord. In spite of being the ruler of the world, He becomes obedient, and does what He is asked to do.

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This is called ‘sharanaagata vaatsalya’ – having motherly love for those who take refuge in Him. Bhagwan Vishnu made Himself available for the Devtas. He accepted the task of fulfilling their mission. This sharanagati vatsalya is the treasure hoard of the Vaishnava Sampradaya. In their opinion, the Valmiki Ramayana is a book that stresses on sharanagati (taking refuge in the Lord). The principle of sharanagati is emphasized in it from start to end. I was telling you yesterday that Shri Ramachandra had all the good qualities a human being should have. The same can be said about His motherly, protective love for anyone who seeks His protection. Shri Ramachandra’s life is filled with this quality. It is important to know whose refuge should be taken. You would have seen that Kaikeyi surrendered to Manthara’s guidance, and was ruined. Her son did not get the Kingdom; she lost her husband and obtained widowhood. Shri Ramachandra, Himself, took the refuge of the sea. He was unsuccessful because He surrendered to an inferior person. Success evades us when we surrender to the unworthy. We need to take refuge with someone who is superior to us. Another point is that we should not see the flaws of a person who surrenders to us. We should protect even the worst sinner, if he seeks our protection. This is the nature of the Lord, and it is because of this nature of His that He came to the Devtas even before they called out to Him. The Devtas gave Him the responsibility of killing Ravana, which He accepted gladly. No majhab in the world has any description of such an obedient Almighty. Shri Ramachandra obeyed His father, mother, and devotees. In the Gita, you have read that the Lord Shri Krishna obeyed Arjuna’s command to place his chariot in-between the two armies – ‘se`nayorubhayormadhye` ratham sthaapaya

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me`chyuta.’ (1. 21). Where in this world will you find such an obedient God? So, the Lord – who commands and controls all Creation – accepted the task given by the Devtas, and agreed to manifest in human form. He also had this in mind: ‘Ravana shouldn’t come to know that I am the Ishwara; I should keep My divinity secret.’ He resolved, ‘There should be no delay in taking an Avatar. I will use the Putreshthi Yagya, making Dashrath My father. Pitaram rochayaamaasa tadaa dasharatham nripam.’ (15. 30) Now, see – a Putreshthi Yagya is being held at Dashrathji’s place. Learned priests are chanting Vedic mantras. Ablutions are being poured into the sacred fire. The Brahmins are bestowing blessings. When a pious Brahmin is pleased, and bestows a blessing, the benediction pervades all Creation. So, the Agni Devta manifested by the power of the blessings, mantras, and ablutions. He held a golden vessel that had a silver lid, and contained paayasa – a pudding of milk and rice. Vishnu Bhagwan thought, ‘I should enter the payas before it comes into the hands of Dashrath and is given to Kausalya, Sumitra and Kaikeyi.’ He wasted no time in entering the payas. Just see the eagerness the Lord has, in protecting His devotees! He wanted to protect Gajendra, the elephant. When Gajendra called out ‘Govind’, He was in Vaikunth when He heard Gajendra say, ‘Go’, and by the time He heard ‘vind’ He had already liberated Gajendra! Similarly, when He was in such a hurry to protect Draupadi from being unrobed publicly, that He forgot that He could easily weaken Dushasan’s arms, or blind him, without moving an inch from Dwarka. In His haste to help her, He manifested as her sari!

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This is the haste the Lord feels, for protecting His devotees. Here, it was as though the Lord told the Devtas, ‘You have all come for your share of the Putreshthi Yagya. Please assume visible forms and accept the ablutions. I have not come for any ablution. I have come to give something to you.’ And, see the aatmadaana (the giving of Himself) of the Lord! How far removed is the state of being in a human form, from the state of being the ruler of all Creation! And then, the haste that prompts the Lord to say, ‘Now that I have come here, I may as well stay on, and not return to My land. I will fulfill the wishes of My devotees.’ Agni Devta manifested with the payas. He placed it in Dashrathji’s hands, saying, ‘This will give you four sons. And, what sons! They will have divine powers and an all-encompassing outlook.’ The Lord’s outlook is vyaapinee – all-encompassing; pervading everything. As mentioned earlier, the Lord views everything as the Atma. He allowed His essence to enter into the payas. Think of how this payas is connected to the earth. Payas contains rice, milk, and herbs. All these come from the earth. It is also cooked on the earth. Dashrathji reverently placed the vessel of the payas on his head, and Agni Devta vanished. Dashrathji took the payas to the palace of the Queens. He gave half to Kausalya, since she was his senior-most Queen, and gave half of the remaining payas to Sumitra. Then he divided the remaining payas into two parts, giving one part to Kaikeyi and one part to Sumitra. All three Queens were very happy to receive the payas from Dashrathji. Commentators have given lengthy explanations regarding the distribution of the payas, saying that the Lord manifested in the proportion of the distribution. They say that whenever the

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Lord takes an Avatar, He comes as chaturvyuhah – in four forms. In the Rama Avatar, He came as Rama, Laxman, Bharat and Shatrughna. In the Krishna Avatar, He came as Vasudev, Sankarshan, Pradyumna and Aniruddha. This, however, is His Adhidaivik (divine) form. The Adhyatmik (metaphysical) form is the Turiya Brahman, Pragya, Taijas, and Vishva Virat. The Paramatma – who pervades the entire world made of gross matter, is called Vishnu. The Paramatma who abides in the entire creation is called Taijas Hiranyagarbha. The antaryaami (the one who abides in the mind) of the whole world is called the Pragya Ishwara; and the Turiya Tattva (pristine essence) who is beyond all three, is called the Brahman. Goswami Tulsidasji has described his Rama as the Turiya Tattva, but the Acharyas of the Vaishnav Sects have described Him as chaturvyuha. There is a tattvik (of the essence) viewpoint to the chaturvyuha, as well as an Adhyatmik viewpoint. The antahkaran (subtle body) also has four divisions. The Adhidaiva outlook also has four divisions; and there are four divisions of the Lord when He comes as Dashrathji’s son. That is why the figure four is very popular in the Vedas. Everybody was very happy when Kausalya, Sumitra and Kaikeyi become pregnant, according to the portions of payas they had consumed. People started to say, ‘Dashrathji did not have any son till he was past his prime. Now, thanks to the fruits of Dharma and the blessings of the Rishis, all three Queens are expecting. What can be a greater good fortune than this?’ Don’t think that the Lord does not come into the womb! He abides even in the womb. There is nothing in the whole world that is not pervaded by Him. Once Lord Vishnu accepted to become Dashrathji’s son, Brahmaji told the Devtas to give birth to sons on earth, who

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would be as powerful as they were. The Devtas accepted Brahmaji’s command. Surya Devta gave birth to Sugriva, Vrihaspati to Tara, Kuber to Gandhamadan, Agni to Neel, Varuna Devta to Sushena, Parjanya to Sharabha, and Vayu Devta gave birth to Hanumanji. Similarly, many other bears and monkeys – who had immense strength – were born from different Devtas, Rishis and Siddhas (who had supernatural powers) and Vidyadharas (demigods). It is natural and inevitable, that when the Lord plans to descend to earth, His divine powers would manifest along with Him. The birth of Shri Ramachandra, Laxman, Bharat and Shatrughna is described next. This being born is nothing but the Lord’s extraordinary Maya (power of illusion). What happens is that our vision is focused on the pot, instead of on the essence; and a picture of the pot is imprinted on the mind and intellect. We obtain only the Gnan of the pot. The gnaana-paramparaa (the handing down of Gnan) in the Darshan Shastras (the Scriptures of the different schools of thought) is that the Chaitanya (consciousness) of the antahkaran merges into the consciousness inherent in the pot, and we get the experience of the existence of the pot. The question, whether the pot actually exists, or whether we have a mistaken impression of its presence, crops up only when it is ascertained that the antahkaran’s tendency inclines towards the pot and unites with it. The pot is not experienced as being real; as being the paramaartha (ultimate truth). It is experienced mentally. In the same way, Shri Ramachandra, Laxman, Bharat and Shatrughna take on human forms, and appear from the wombs of Kausalya, Sumitra and Kaikeyi. These four are not actually four individuals – they are one essence. They are forms of one Parabrahm Paramatma. It seems that they have different mothers, and that their father is a separate individual called

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Dashrath, and that Agni Devta – who gives the payas, is also separate. But the Paramatma in them all is one. That is why they never actually separate. So much so, that Kaikeyi failed in her efforts to separate them. She did not succeed because the Paramatma is always one. Shri Ramachandra was born in Vasant – Spring – the King of the Seasons. Taking birth as a Prince, it is appropriate that He comes in the King of Seasons. Similarly, what does it indicate that He was born in the lunar month of Chaitra? The one who is filled with chitra-vicchitra (diverse and attractive) qualities that are beyond description; and in which the moon has the planet Chitra, is called ‘Chaitra’. So, Shri Ramachandra was born in such a divine month! The shukla paksha (bright fortnight) in Chaitra is the shuddha paksha (the pure fortnight). Shri Ramachandra, who is born in this period, is pure, and is a part of Vishnu, who wears a white garment – ‘shuklaambaradharam vishnum’. Now, see the subtle indication of the navami tithi (ninth date in the lunar colander) – the date of Shri Ramachandra’s birth. Navami tithi is also called ‘riktaa tithi’. Rikta means empty; that, which has nothing in it. The Lord manifests only in a heart that is absolutely pure and free of worldly thoughts. Shri Ramachandra’s birth took place on the navami tithi, at midday. Shri Krishna is born in the Chandravansha – the lineage of the moon – so the time of His birth is midnight. Shri Ramachandra is a Suryavanshi – of the lineage of the sun – so He is born at midday. Madhyaana – midday – is the time for doing the ritual of Sandhya Vandan. The sun is at its peak at that hour. So, Shri Ramachandra has all the auspicious signs, He is full of valor, and has equal benevolence for all beings. The indications in Shri Ramachandra’s horoscope are also amazing. He is born under a planet called ‘Punarvasu’. That

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means, ‘the one who restores what is lost or destroyed.’ Hence, since Punarvasu influences the life of Shri Ramachandra, the Dharma, humane values, purity and prosperity that had waned, will be re-established. Shri Ramachandra’s birth is the birth of the birth-less. The nirguna (without attributes) becomes saguna (with attributes; the niraakaara (formless) becomes saakaara (with form). He donned a heavenly human form and came to earth. And, why not? The Lord manifests where the pure Kausalya, the Dashrath who controls his senses, and pure bhakti that transcends worldly devotion, are together. When Shri Ramachandra was born, Mother Kausalya radiated with endless luster, just like Devraj (King of the Devtas) Indra’s mother, Aditi, glowed when Indra was born. Kaushalyaa shushubhe` te`na putre`naamitate`jasaa, Yathaa vare`na de`vaanaamaditirvajrapaaninaa. (18. 11) The valorous Bharat was born after Shri Ramachandra. His birth planet was Pushya, connected to Meen. Laxman and Shatrughna were born after Bharat was born. Both of them were born under Ashlesha connected to Karka. When all four were born, the Gandharvas (celestial musicians) sang sweet songs. Apsaras danced, Devtas beat their drums in joy, and flowers showered down from Heaven. There was a great celebration in Ayodhya. People flocked onto the roads; even the smaller streets were crowded with the celebrating hoards. Dancers showed off their dancing at every available spot. Dashrathji gave gifts to the charioteers, bards and minstrels. His gifts of cows and wealth to Brahmins were so lavish that they were all deeply contented. Prade`yaanshcha dadau raajaa sootamaagadhabandinaam,

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Braahmane`bhyo dadau vittam godhanaani sahasrashah. (18. 19)

Om Shantih Shantih Shantih

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Ramayanamrita

: 3 : Please take your mind to the city of Ayodhya. Or else, bring the city of Ayodhya into your mind; there is no difference. You have been told that Ayodhya is a place that has no scope for war. There is no one to battle against Ayodhya, and no one in it to fight. The city of the Lord’s birth is far beyond all war, strife, and will-will. The Lord comes here because there is no vadh; it is avadha (a=without; vadh=killing). There are differences in the different Avatars of the Lord. The jeeva (Atma attached to a body) can, by his noble character, Gnan, and single-minded purpose, reach a state that is free of all burdens. He rises above all burdens, and continues to rise. Such elevation is achieved by the paurush (human endeavor) of the jeeva. When it is the episode of the Lord’s Avatar, however, it is an episode of His compassion and Grace. The Avatar of the Lord does not occur because of human endeavor; it occurs because the Lord decides to do us a favor. The jeeva is weak. If there was no shelter, no refuge for him, he would lose hope and never progress; he needs compassion and help. A jeeva must have the faith that there is someone who looks after him, protects him, frees him from sorrow, and helps him emerge from the darkness of ignorance. This is the only opportunity for the helpless and downtrodden people. If a person has no protection, no faith in anyone, is helpless and does not consider anyone to be his superior, he is bound to be unhappy. So the Nath (Lord) of the anaatha (orphans), the Ishwara, is compassionate, and takes an Avatar. It would be useless to believe in the Ishwara if we do not believe that He is compassionate. It is not possible for all

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people to be strong, have spiritual merit, and a high intellect; and obtain the param tattva (supreme essence) by their own efforts. This is why the Lord takes Avatars. Avataara means, to descend – avatarana. The Lord came down to us. But, where does He descend? He descends at a place like Ayodhya; a place free of killing and violence. A place that is the form of non-violence. Similarly, the Lord manifests in a heart that is filled with noble sanskaara (subtle subconscious impressions), and a total lack of violence. Once He manifests, He does not see what the person or place of His manifestation is like. Dashrathji abides in Ayodhya, using his mind to control his senses. Kausalya abides in Ayodhya, representing an astute intellect that penetrates subtle factors. That is why the Lord was born there. Some people doubt that the Lord actually takes birth. They should keep in mind, that while the Lord is experienced as the Atma, the arguments of schools of thought like the Nyaya Darshan, would become baseless if He did not manifest. So, it is essential for the Ishwara to manifest, and be experienced by the senses of the people. Anumaana (estimation) is possible only for that which is observed. As mentioned earlier, these four forms of the Ishwara are not separate entities. When the Lord wants to manifest, He manifests in four forms. In them, there is aananda (bliss), pushti (nourishment), laxmi (prosperity and grace), and daasaanudaasatva (service to the one who serves the Lord). Guru Vasishtha came when all four brothers were born, observed their inherent tendencies and named them accordingly. The naamakaran sanskaara (naming ceremony) of a baby should not be delayed. It should be done within ten days. Otherwise, people start calling the baby with meaningless

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names, and this has a detrimental effect on the infant’s subconscious. These rituals – called ‘sanskara’ – leave a subtle impression on the subconscious. They are needed for improving and enhancing the life of a person. So, one should hold the naming ceremony as prescribed by the Vedas. It is a rule of the Dharma Shastra that if the father is not a Brahmin, the naming ceremony should be conducted by the Guru, or family priest, as Vasishthaji did. However, if the father is a Brahmin, he can conduct the ceremony himself. The childhood of Shri Ramachandra and His brothers is not given in detail in the Valmiki Ramayana. Goswami Tulsidasji has written a number of episodes about their baal-kreeda (childhood frolics). People who give discourses keep trying to trace these to the Valmiki Ramayana, but none of them are given in the original text. I have already spoken about Shri Ramachandra’s love for His brothers, and their love for Him. Even though they all loved each other deeply, the special attachment between Rama-Laxman and Bharat-Shatrughna is well known. Shatrughna serves Bharat, while Laxman serves Rama. Rama can’t sleep or eat without Laxman. Valmikiji says that when Shri Ramachandra rode out hunting, Laxman would follow, with weapons, to protect Shri Ramachandra. In the same way, there is a special bond between Bharat and Shatrughna. Yadaa hi hayamaarudho mrigayaam yaati raaghavah, Athainam prishthatobhye`ti sadhnuh paripaalayan. Bharatasyaapi shatrughno laxmanaavarajo hi sah, Praanaih priyataro nityam tasya chaaseet yathaapriyah. (18. 32-33.) Thus, all four brothers remained in a state of joy, bringing joy to others. The bliss in them is the Lord’s bliss. It is the overt

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expression of bliss itself. This entire Creation is the abundance of the Lord’s glory. All four brothers have sweet natures, but Shri Ramachandra’s nature is so full of sweetness that He is always surrounded by great and saintly people – ‘sarvadaa tadgataa tadbhih.’ They would watch while He practiced using weapons, waiting for Him to come and sit with them for Satsang (spiritual discourses). So much so, that they would not leave Him even when He played. Gradually Shri Ramachandra and His brothers grew up. They completed studying the Shastras and the Vedas. They were given the very best of teaching given to Princes. Rama-Bharat-Laxman-Shatrughna reached the age when Dashrathji began to think about their marriage. He was discussing this with his friends and priests, when the gate keeper announced the arrival of Sage Vishwamitra. Dashrathji got up at once, and went forth with his companions to welcome the Sage. Etiquette demands that when someone greater comes to meet us, we should get up and go forward to receive them. We should bow down to them. It is not right to think, ‘I am the King. I am wealthy. Why should I get up to greet an impoverished man, even if he is learned, or is a Saint?’ The importance of Kingly authority and wealth is undeniable, but the importance of learning, piety, Gnan, and vignaana (knowledge is enlightenment; its application in life is called vignan) are far more important. These lofty qualities must be respected by all. This was the practice in ancient times. So, Dashrathji extended a warm and respectful welcome to Vishwamitraji. He went forward with Vasishthaji, to welcome the Sage. After completing the rituals of welcome, he bowed down and offered an appropriate seat to Vishwamitraji.

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Vishwamitra Rishi is indeed the mitra (friend) of the vishva (world). By adding ‘aa’ in-between ‘vishwa’ and ‘mitra’, the grammatical meaning becomes, ‘Friend of the world.’ According to Panini, this becomes the word ‘vishvaamitra’. Having welcomed, and prostrated to Vishwamitraji, Dashrathji enquired about the Rishi’s well-being. Then, he folded his hands and said, ‘Maharaj, my house is purified by your darshan (seeing you). Please tell me, in what way can I serve you? I want to know your wishes, and fulfill them for my own spiritual progress. Ichhaamyanugriheetoham tvadartham parivriddhaye`, Kaaysya na vimarsham cha gantumarhasi suvrata.’ (Baal Kand 18. 58) Vishwamitraji was pleased to hear Dashrathji’s words. ‘Rajan,’ he said, ‘your words are in keeping with your character. There is no possibility of hearing such words from anyone else on this earth. Why shouldn’t it be so? You are born in a noble lineage, and have a great Brahmarshi like Vasishtha to guide you. Sadrisham raajashaardoola tavaiva bhuvi naanyatah, Mahaavanshaprasootasya vasishthavyapade`shinah.’ (Baal Kand 19. 2) Then Vishwamitra said, ‘Listen to my purpose in coming here. I am doing an anushthaana (a special ritual) to attain siddhi (supernatural powers). Two powerful and learned Rakshasas, who do maayaa (create illusions), whose names are Marich and Subahu, shower blood and flesh on my Yagya vedi (the square in which the sacred fire is lit). I can burn them to cinders by uttering a curse, but the rules of the anushthana forbid it. Please send your eldest son, Shri Ramachandra with me. Only he has the capacity to destroy

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these Rakshasas who hinder me. There is none other who has the courage to destroy them.’ Vishwamitra also said, ‘I am aware that your love for Shri Ramachandra will be an obstacle to your agreeing to send him with me. However, I swear to you that Shri Ramachandra will not be harmed by these Rakshasas. On the contrary, you can take it that they are as good as killed by him already. I know what the satyaparaakramee (a person who fulfills the pledge he makes) Mahatma, Shri Ramachandra actually is. Mahaate`jasvee (having great brightness) Vasishthaji and other ascetic Rishis also know his powers well. Aham ve`dmi mahaatmanam raamam satyaparaakramam, Vasishthopi mahaate`jaa ye` che`me` tapasi sthitah.’ (Baal Kand 19. 14) Dashrathji fainted when he heard these words. When he regained consciousness, he spoke with great humility. ‘Maharaj, my Rama is still very young. What does he know about fighting Rakshasas? I have a great army. I will lead it and go with you to your place, and fight the Rakshasas. Your anushthana will then be completed without any hindrance. I have been given four sons in my old age. I love them all deeply, but I love Rama the most. I cannot live without him. So, I am unable to give him to you. Please be compassionate towards me and my son.’ Saba suta mohi praana kee naayeen, Raama de`ta nahi banayi gosaayeen. Vishwamitraji was very displeased to hear this answer. ‘Rajan!’ he said. ‘You promised to give me whatever I wanted, and now you want to break your word! This is not befitting a Raghuvanshi (a person of the lineage of Raghu).

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However, if this is what seems right and proper to you, I will go back as I came.’ Now, see. Vishwamitraji had already said that he knew what Rama is. That indicates, ‘Dashrathji, you are a King, a Kshatriya (of the warrior caste), a Grihastha (householder), a sangrahee (one who accumulates). Your vision is restricted to this world, so you do not know Rama. However, I am an ascetic. I am an aatmagnaanee (one who knows the Atma). I am samaadheeshtha (one who is established in deep meditation), and by my learning, I know that Rama is not an ordinary jeeva. He is a Mahatma. A jeeva is a form of the Atma, but Rama is a great Atma; He is everybody’s Atma. In Him, there is nothing that is separate.’ It should be kept in mind that earlier Shri Ramachandra was referred to as Vishnu. Now, Vishwamitraji calls Him a Mahatma. So, in the eyes of Vishwamitraji, Shri Ramachandra is no ordinary mortal. He is a Mahatma; He is sarvaatmaa (the Atma of all). He experiences the entire Creation as His Atma. For Him, no other exists. He is the satya-sankalpa – His resolves always come true. No endeavor of His is futile. This is why Vishwamitra showed his displeasure at Dashrathji’s ignorance. The comment made by Vishwamitraji – that both he and Vasishthaji know what Rama is – made it impossible for Vasishthaji to remain silent. He was compelled to confirm what Vishwamitraji had said, and side with him. The Veda Shastras have descriptions of two kinds of powers that work with the Paramatma. One is the pragyaa-shakti (the power of the intellect) and the other is the praana-shakti (the power of the individual spirit). The Brahmin is dominated by the pragya shakti, whereas the Kshatriya is dominated by prana-shakti.

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The purport of this is that Kshatriya shakti cannot increase without the Brahmin shakti. Neither can the world progress if there is only Gnan and no strength. So, when Gnan and shakti combine, it helps the world to progress. The world deteriorates when governance is divorced from applied wisdom, and when Gnan is separated from the lives of people. In this episode of Shri Ramachandra, it is seen that the Brahmin shakti of Brahmarshi Vasishtha joined the Kshatriya shakti of Vishwamitra (who had attained the status of Brahmarshi through severe asceticism). Both of them recognized Shri Ramachandra as the Paramatma. All present felt fearful when Vishwamitra prepared to depart in anger. Vasishthaji advised Dashrathji to send Rama with Vishwamitraji. ‘Rajan,’ he said, ‘you are Dharma incarnate, descended on earth. Punya (spiritual merit) is destroyed if a man makes a pledge and does not keep his word. For one thing, Shri Ramachandra has such tremendous power, that no Rakshasa can ever stand against him. Secondly, Vishwamitraji is with Shri Ramachandra. Vishwamitraji has full knowledge about all types of weapons. So much so that he can display weapons unknown to any other. No event of the past or future is hidden from him. Please dispel your doubts. Vishwamitraji is more than competent to destroy these demons, but – as he explained – he is bound by the rules of the anushthana. Furthermore, he wishes to bring good fortune to Shri Ramachandra. That is why he has come to ask this favor of you. You should certainly send Shri Ramachandra with him.’ E`vam veeryo mahaate`jaa vishvaamitro nahaayashaah, Na raamagamane` raajan sanshayam gantumarhasi. Te`shaam nigrahane` shaktah svayam cha kushikaatmajah, Tava putrahitaarthaaya tvaamupe`tyaabhiyaachate`. (Baal Kand 21. 20-21)

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Dashrathji was convinced. He sent for both Shri Ramachandra and Laxman. He knew that Laxman would always go with Shri Ramachandra, wherever He went. The poetic and sentimental people of Ayodhya derive great pleasure from this episode. They say that Valmikiji refrained from writing everything Vasishthaji told Dashrathji. He whispered in Dashrathji’s ear that his desire for Shri Ramachandra’s marriage was to be fulfilled, which was why Vishwamitraji was taking Shri Ramachandra. ‘Vishwamitraji knows where Shri Ramachandra will be married; where his eternal sweetheart lives.’ Vasishthaji told Dashrathji that Vishwamitraji would bring a married Shri Ramachandra back to Ayodhya. He persuaded Dashrathji to not place obstacles in Vishwamitraji’s plans. Vasishthaji also explained that Vishwamitraji would give Shri Ramachandra some extraordinary skills, teachings, and qualities that would bring great acclaim, and enable Shri Ramachandra to accomplish the mission He was born for. ‘So, we should not reject Vishwamitraji’s request. We should send Shri Ramachandra with him.’ How could Dashrathji fail to be delighted to hear this? He summoned Rama-Laxman at once, and joined the Mothers and Vasishthaji in chanting auspicious mantra, before handing them both to Vishwamitraji. See the working of the mind, in this episode. The whole matter could easily have been ruined by a minor deviation. Mahatmas are skilled in transforming people’s attitudes. Vasishthaji changed Dashrathji’s attitude in an instant. Not only Dashrathji, he also changed the attitude of Kausalya, Sumitra, Kaikeyi, the Ministers, and the people of Ayodhya in such a way that not a single person opposed the plan. Everybody began to speak of the good fortune that would accrue from Rama-Laxman’s going with Vishwamitraji.

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Shri Rama-Laxman followed Vishwamitraji, as they walked along the banks of the Saryu. Both brothers were habituated to spiritual discussions with Mahatmas since childhood, so they did not mind leaving the city and going with Vishwamitraji. They looked charming as they walking behind the Sage with their weapons. Kumaarau chaaruvapushau bhraatarau raamalaxmanau, Anuyaatau shriyaa deeptau shobhaye`taamaninditau. (Baal Kand 22. 9) When they had traveled a few miles from the city, Vishwamitraji told Shri Ramachandra, ‘My child, make ablutions with the waters of the Saryu without any delay. I will give you the mantras called “balaa” and “atibalaa”. The effect of these mantras is that you will never experience fatigue or fever. Your appearance will not undergo any changes or distortions. No Rakshasa will be able to attack you unawares while you sleep or are preoccupied. Nobody on this earth will be able to match your strength, or your good fortune; and your ability to take the right decision will be incomparable. Not only this, Raghunandan (child of Raghu’s lineage), when you have got used to Bala and Atibala, you will not suffer from hunger and thirst. These two vidyaas (special kinds of knowledge) are the glorious daughters of Brahmaji. They will enhance your renown. I have decided to give them to you because you are eligible for them.’ Shri Ramachandra did his ablutions, and received these vidyas from Vishwamitraji. His body shone like the sun in autumn. There are two medicines in Ayur Veda, called ‘bala’ and ‘atibala’. People take them to maintain good health. Some people are of the opinion that Vishwamitraji introduced these to Shri Ramachandra. However, we are familiar with these

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herbs, and know that they do not have the powers given by Vishwamitraji. After presenting the two vidyas, Bala and Atibala, Vishwamitraji rested at the same place that night with Shri Ramachandra and Laxman. They all slept on a bed of reeds. The Princes experienced no discomfort, although they were not accustomed to such a bed. They slept happy and contented, nourished by the love and caring of Vishwamitraji. Morning dawned. Vishwamitraji said, ‘O, best among men, Rama! Kausalya is lucky to have given birth to a son as handsome and noble as you. It is morning, now. Arise and carry out your routine duties like the Sandhya Vandan. Kausalya suprajaa raama poorvaa sandhyaa pravartate`, Uttishtha narashaardoola kartavyam daivamaanhikam.’ (Baal Kand 23. 2) The Surya is the ajaana de`vtaa (the sun is the visible, effulgent form of Vishnu). We should not continue to sleep when he comes. We should get up and welcome him, because he is the one who gives us Gnan and light. After completing the Sandhya Vandan, Shri Ramachandra and Laxman continued their journey with Vishwamitraji. The people of Ayodhya and Mithila savor this episode, saying that Shri Rama-Laxman were still youngsters, so they made occasional forays as they walked, climbing the trees and rocks that stood beside the pathway. They would come back when Vishwamitraji called them. However, the Valmikiji has given no such description. His Shri Rama-Laxman walked sedately with Vishwamitraji. In spite of their youth, they had knowledge about weapons, and the gravity that comes with Gnan. So, they did not frolic like children. They asked about the history and background of the places they passed, and Vishwamitraji would answer them readily.

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They walked on until they came to the junction of the Saryu and Ganga. There was a holy Ashram of some Rishis close by. The Rishis were delighted to know that Vishwamitraji had come with Shri Rama and Laxman. After completing the welcome ritual for Vishwamitraji, they extended a warm welcome to the two Princes. The three guests spent the night at the Ashram. Next morning, as they crossed the Ganga, Shri Ramachandra asked about the tumultuous noise made by the waters. ‘The Saryu flows by your city of Ayodhya, and meets the waters of the Ganga. That causes this noise. Please bow down, both of you, to this sanctified mingling of the waters of the two holy rivers,’ Shri Rama-Laxman bowed down reverentially. They reached the Southern bank of the Ganga, and proceeded on their way. A fearsome forest loomed ahead, with no sign of human activity. Shri Ramachandra asked about the forest. ‘Two prosperous habitats, called ‘Malad’ and ‘Karush’ once thrived here,’ said Vishwamitraji. ‘After Indra, the King of the Devtas, killed Vritrasura, the Devtas and Rishis gave him a bath here, using Gangajal. Indra’s mala (dirt) and kaarush (sweat) were washed away. He was pleased, and gave a boon that this place would thrive. Later on, a Yakshini (wife of a Yaksha) called Tataka came here, and stayed on. She possesses the strength of thousands of elephants. Marich is her son. She keeps destroying this prosperous habitat. I ask you to use your strength to kill this evil woman, and liberate this place.’ Shri Ramachandra was deeply interested, and asked about Tataka’s background and history. Vishwamitraji gave Him all the details, along with a warning. ‘Don’t show compassion, thinking that she is a woman. She is not eligible for pity. You may have doubts about using weapons against a woman,

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specially the first time, but remember that a King’s first duty is to protect his people, even if it means doing something harsh or unjust. In ancient times, Indra had to kill the daughter of Virochan because she wanted to destroy the world. Similarly, there was a time when the mother of Shukracharya (the Guru of the Devtas), and devoted wife of Bhrigu, wanted to remove Indra from all three worlds. Bhagwan Vishnu destroyed her at that time. So, obey my command and give up all pity and disgust. Kill this wicked woman.’ Tasmaade`naam ghrinaam tyaktvaa jahi macchaasanaanripa. (Baal Kand 25. 22) Shri Ramachandra listened attentively. He folded His hands and bowed to Vishwamitraji. ‘Maharaj,’ He said, ‘My father commanded me, in front of several seniors, to obey every command of yours. He handed me over to you. So, at this moment, you are my Father, my preserver, and my Guru. I will respect your command and kill Tataka without fail.’ Shri Ramachandra then twanged His bow so loudly that Tataka fainted at the sound. Then she came to her senses and rushed towards Shri Rama-Laxman. She fought wildly. Shri Ramachandra cut off both her arms, while Laxman cut off her nose and ears, but she continued to fight. Ultimately, Shri Ramachandra shot an arrow into her chest and she died. The Devtas began to praise Shri Ramachandra. Vishwamitraji’s joy knew no bounds. He smelt the head of Shri Ramachandra (a form of blessing), and blessed Him. He told the brothers that they would spend that night in the Tataka vana (the forest of Tataka). The forest became a place of great beauty since that day. Actually, what is taatakaa? She is avidyaa – ignorance, or nescience. Avidya is destroyed either by the Gnan of the Ishwara, or by the Gnan of the Shastras, or by the Gnan given

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by Saints. Dharma and humanity cannot be preserved until and unless avidyaa is destroyed. I have told you the meaning of the word ‘Dharma’, but there is no harm if we discuss it again and again. People who give a narrow interpretation to Dharma do it a disservice. Dharma is something that is all-pervading. The Dharma of fire is to burn. The Dharma of water is to flow. The Dharma of air is to support life, and the Dharma of the earth is to uphold. Similarly there is a Dharma for every item that protects its characteristic. There is a Dharma in the entire Creation that protects it. This is sanaatana (without a beginning or an end in time); saarvakaalik (exists at all times). Dharma is not created in any one place, at any one time, by any one person. The Dharmas that are based on individuals, traditions, and geographical locations result in disparity and inter-personal disagreement. The fundamental form of Dharma is that, which is the same in all places, all communities, all religious Sects, and all periods of time. The contractions, expansions, and alterations caused by circumstances can be called special remedial factors; they can’t be called Dharma. This is why none of our Acharyas claim to be originators of Dharma. They always say that they are merely removing the veil that has covered up the fundamental truths in the course of time. Many gentlemen ask, ‘What is the Dharma for people who have become indolent and have forgotten their duty?’ The answer is, ‘Work!’ An inclination for work brings a certain discipline. A person can adhere to Dharma if there is discipline in his life. Without discipline, neither will any work be accomplished, nor will Dharma be practiced. A person can carry out his Dharma only if he is disciplined, has received spiritual teaching, and has imbued these. The purpose of Dharma is to get rid of indolence and confusion regarding one’s duty. The purpose of one Dharma

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is to give up all forbidden actions; the purpose of one Dharma is to remove wrong tendencies from the mind; the purpose of one Dharma is to establish non-violence, and the Paramatma manifests in this. And, there is one Dharma called the param (supreme) Dharma, in which the Paramatma manifests, and the person then attains an equanimity towards both violence and non-violence. Look! I respect all Dharmas. I know that the Jain Dharma is predominantly non-violent. The Buddhist Dharma is predominantly compassionate. The Christian Dharma is predominated by prayer, and the Islam Dharma is predominated by bowing down, submission. However, what is our Vedic Dharma predominated by? It is nourished by an apaurushe`ya gnaana – a knowledge that is not given by any mortal; and it is hita-pradhaana. It is predominated by a feeling of doing good. According to the Vedic Dharma, if it benefits someone to operate on them, then surgery is Dharma. Similarly, if it benefits the whole world to kill a murderer or a tyrant, then it is Dharma to kill them – ‘aatataayee vadhaarhanah.’ Shri Ramachandra’s killing of Tataka should be viewed from this angle. After Tataka was killed, Vishwamitra decided to give Shri Ramachandra many kinds of divine weapons. ‘I am very pleased with you,’ he said. ‘I am giving you such divine weapons that you will conquer all your enemies, whether they are Devtas, Asuras (a race of demons), Gandharvas (demigods), or Nagas (serpents with divine powers). Paritushtosmi bhadram te` raajaputra mahaayashah, Preetyaa paramayaa yukto dadaamyastraani sarvashah. De`vaasuraganaam vaapi sagandharvoragaan bhuvi, Vairavitryaan prasahyaajau vasheekritya jayishyasi.’ (Baal Kand 27. 2 – 3)

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Vishwamitraji took a bath, and sat down facing the East. He had acquired a great many divine weapons. Some had been handed down by tradition from generation to generation of his forefathers, some had been obtained by asceticism, and some had been bestowed as boons from Devtas. He gifted them all to Shri Ramachandra. The weapons were all che`tan (conscious), so they came and stood before Shri Ramachandra. ‘Maharaj’, said the weapons, ‘We are all near you. We will instantly obey your command.’ Shri Ramachandra was pleased. He touched them respectfully, and said, ‘Please abide in my mind, and manifest when I think of you.’ Then, at Shri Ramachandra’s request, Vishwamitraji explained the methods of withdrawing the weapons. The fact is the astra-shastra (weapons that are thrown are called astras; and weapons that are used for hand to hand combat are called shastras) should be such that they stay with the warrior when he punishes and also when he pardons. A warrior should have full control over his weapons. Having accepted the divine weapons, Shri Ramachandra went on until they came to an Ashram surrounded by lush trees. He asked Vishwamitraji about it. ‘This is called Siddhashram,’ said Vishwamitraji. It is very old. Vishnu had done asceticism here for hundreds of years, and gained siddhi. This spot is dear to me, so I stay here and use it. This Ashram is yours, just as it is mine. Subahu-Marich come here to obstruct my Yagya. This is where you have to kill them.’ They came to Siddhashram as they talked. Vishwamitraji lovingly caught the hands of Shri Rama-Laxman in his hands, and entered the Ashram with them. All the ascetics present started to dance in joy when they saw who had entered. They

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worshipped Vishwamitraji with the formal rituals of welcome, and gave a warm welcome to Shri Rama-Laxman. After a little rest, Shri Ramachandra told Vishwamitraji to start his Yagya without fear. Vishwamitraji took the formal initiation for the Yagya, including a vow of silence for the duration of the Yagya. Shri Rama-Laxman stood on guard beside the Yagya vedi with their weapons. Just then Marich and Subahu arrived, with their followers. They started to shower blood, but Shri Ramachandra shot an arrow at March in such a way that it carried him for hundreds of miles and dropped him into the sea. Subahu was left. Shri Ramachandra killed him then and there. The brothers then killed the rest of the Rakshasas. Now, see. What is the Yagya here? People generally don’t understand this. In the Sanskrit language, one meaning of the word ‘Yagya’ is Dev Puja (worship of the Devtas). Another meaning is Satsang; and Yagya can also mean daan (giving in charity). Yagya means to accept a discipline of some kind in our life. It is also called ‘utsarga’ (giving up). The purport of graham (accepting or taking) and utsarg (sacrificing) is that we accept the things in this world that bring us comfort, and we offer up – or sacrifice – the things we have. When we do a Yagya, we worship all the great Devtas who pervade the world. We honor them because they give us the things that are necessary for our existence. For example, take the earth, or water, fire, space and light. How essential they are, for us to live! We accept them all the time, but what do we give in return? What would happen were the Ishwara to send us a bill for living on earth, drinking water, using fire for our cooking, moving about in space, and working in the light? Would we be able to pay that bill? So, a human should not only take; he should also give. The Shastras have instituted Yagya so that the act of giving is fulfilled.

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Through a Yagya we make offerings to the five elements, including the sun and moon that give us light. Thus, this activity of giving and taking that goes on in the whole world is called ‘Yagya’. To lead a regulated and disciplined life is also considered a Yagya. Now, who are the two Rakshasas called Marich and Subahu? Shri Ramachandra flung one away, and killed the other. They are both sons of Tataka, who represents avidya – ignorance or nescience. Both of them also represent avidya. The avidya in the form of Marich creates the illusion that enables us to perceive the interactive world as real. Marich means mriga-trishnaa (the thirst of the deer), mriga-mareechikaa (the mirage of water in the desert, that makes deer run round till they collapse and die of thirst). The sunrays on the sand create an illusion of water. So, Shri Ramachandra threw away the illusion of the interactive world. This is the reason enlightened people, who have obtained Tattva Gnan are free of being attached to their karmas in any way, even thought they are conscious of the world around them. There is another episode, when Marich goes to Sitaji in the Dandakaranya (the forest called Dandak), to entice her. And what is Subahu, the second son of avidya? He makes people so engrossed in their work that they become indifferent to the suffering of others, about humane values, or Dharma, or even the Ishwara. Their lives become totally unbalanced. So, what Shri Ramachandra destroyed was the excessive partiality that makes us selfish and self-centered to the extent of being unjust to others. A Yagya can be accomplished successfully only when these two kinds of activities are curtailed, and the avidya that is the root, is destroyed. Hence, Vishwamitraji’s Yagya could be concluded successfully only after Marich and Subahu were removed. Vishwamitraji was greatly pleased. ‘Shri

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Ramachandra,’ he said, ‘I am fulfilled by getting you. You have obeyed my commands to the letter. You have vindicated the name of this Ashram (Siddha + Ashram means that Ashram that gives fulfillment). Kritaarthosmi mahaabaaho kritam guruvachastvayaa, Siddhaashramamidam satyam kritam veera mahaayashah.’ (Baal Kand 30. 26) After expressing his feelings, Vishwamitraji wondered how he could bring some more benefits to Shri Ramachandra in return. He had already established the virtues of both the Brahmin and Kshatriya strengths in Shri Ramachandra, by giving Him knowledge and divine weapons. ‘Now, why don’t I get Shri Ramachandra married, so that he also obtains shree (prosperity and grace), sukha (happiness), pre`ma (love), and maadhurya (romance)?’ But, how could this resolve be fulfilled? Instantly, he remembered the Dhanush Yagya that was being organized by the King of Mithila. How could he propose to Shri Ramachandra that He should accompany him to Janakpur and get married? That would embarrass Shri Ramachandra who was a model of modesty and decorum. The following morning, Shri Rama-Laxman completed their morning rituals and came to bow down to Vishwamitraji and ask for instructions for that day. ‘Mithila is nor far from here,’ said Vishwamitraji. ‘Raja Janak is holding a great Yagya. Bhagwan Shankar had given a bow to his ancestor. This bow is so heavy that no warrior, Devta or Gandharva is able to string it. If you accompany us to this Yagya, you can not only see the Yagya, but also have a look at this wonderful bow.’ Being youngsters, it was natural that Shri Rama-Laxman would be eager to go to Janakpur. Vishwamitraji’s purpose was achieved. The baggage was loaded on bullock carts.

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Hundreds of Rishi-Munis set off with Vishwamitraji and Shri Rama-Laxman, to go to Mithila. They traveled several miles that day, camping at night on the bank of the Shonabhadra River. When they were rested, they had a session of Satsang. Shri Rama-Laxman sat with the Rishi-Munis, facing Vishwamitraji. ‘Bhagwan’ (a respectful way of addressing an enlightened Saint), asked Shri Ramachandra, ‘what is this place? It is a beautiful spot, with all the lush forests. Bhagvan konvayam de`shah samriddhavanashobhitah?’ (Baal Kand 31. 24) Shri Ramachandra’s question made it necessary for Vishwamitraji to narrate the history of his forefathers, because this region was ruled by the Kings of his lineage. ‘There was a King, called Kusha, who was also an ascetic,’ he said. ‘He was the son of a Brahmin lady, and was married to a princess of Vidarbha. He had four sons – Kushamba, Kushanabha, Sasurtarajas, and Vasu. At his command, they established four cities, and looked after their people. Mahatma Vasu’s capital city was Girivraja, which became famous as Vasumati. He ruled that region, with the Shonabhadra flowing through it. Rajarshi Kushnabha produced a hundred daughters from the womb of an Apasara called Dritachi, but had not son. Then, as the fruit of his Putreshthi Yagya, a son was born, and was given the name of Gadhi. Gadhi was a dharmaatmaa (a pious man) of great renown. He was my father. I am called Kaushik because I am born in the lineage of Kusha.’ Then Vishwamitraji told them the story of his sister, Satyavati, also called Kaushiki, who was very dear to him. ‘It is late, and you must sleep now,’ he said. Shri Rama-Laxman obediently went to sleep.

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The night passed, and Vishwamitraji woke Shri Rama-Laxman. ‘It is morning,’ he said. ‘May you have all good fortune. Get up and get ready for our journey. Suprabhaataa nishaa raama poorvaa sandhyaa pravartate`, Uttishthottishtha bhadram te` gamanaayaabhirochaya.’ (Baal Kand 35. 2) They crossed the Shonabhadra and came to the banks of the Ganga at noon. The camp was set up there for the day. All of them took a bath in the Ganga, and offered ablutions to the Devtas and ancestors. They did the agnihotra (ritual of fire worship) and ate the sanctified food. Then they sat for Satsang. Shri Ramachandra asked Vishwamitraji to tell them the history of Ganga’s coming down to this earth. The story of Ganga’s descent is well known. Gangaji is the daughter of Himavan and Menaka. The Devtas accepted her for the benefit of all three worlds. The story narrates how the Ganga flows on three paths. The birth of Sagar’s sixty thousand sons is described. Maharaja Sagar was the King of Ayodhya. He held a Yagya, and Indra stole the sanctified horse. Sagar’s sixty thousand sons set out in search of the horse, digging up the earth till they came to the Ashram of Bhagwan Kapil. They saw the horse tied close to the Ashram, and jumped to the conclusion that Bhagwan Kapil was the thief. They rushed to attack him, and were turned to ashes. Then Sagar’s grandson, Anshuman, pacified and pleased Bhagwan Kapil, and was given the boon that Sagar’s sons would be liberated if the water of the Ganga touched their ashes. A severe asceticism, carried over three generations, was undertaken first by Anshuman, then Dilip, and the Bhagirath, before Gangaji agreed to descend to this earth. The story is

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given in detail, in forty four chapters, in the Valmiki Ramayana. Actually, the story of Gangaji’s descent is a tale of human endeavor. If a person strives with all his heart to fulfill his ordained duty, he will definitely succeed one day. Success does not abide in the method; it abides in the enthusiasm of the person. Kriyaasiddhih sattve` bhavati mahataam nopakarane`. So, you should never feel discouraged and become lax in your efforts. Go on trying. Keep up the effort – charaive`ti-charaive`ti’ (Aitariya Brahmana 7. 13-17) After crossing the Ganga, they came to a beautiful city called Vishala. It was ruled by King Sumati. When he heard that Vishwamitraji was coming with a large group of ascetics, he went ahead to welcome them, accompanied by his ministers and associated. ‘Mune`,’ he said, ‘I am fulfilled! You have graced me by coming to my Kingdom, and giving me your darshan.’ The intelligent King noticed Shri Rama-Laxman. He was entranced by them. He asked Vishwamirtaji, ‘Maharaj, why have these two fully armed, most superior men come on this difficult path? Kimartham cha narashre`shthau sampraaptau durgame` pathi, Varaayudhadharau veerau shrotumichhaami tattvatah.’ (Baal Kand 48. 6) Vishwamirtaji introduced Shri Rama-Laxman, and told Raja Sumati how he had brought them, how they had protected his Yagya, and why he was taking them to Mithila.

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Raja Sumati was amazed to hear all this. He made excellent arrangements for their stay. They made their farewells the following morning, and went on to Mithila. They saw the beauty of Janakpur, and praised it whole heartedly. Just then, they saw an old, abandoned Ashram, with no sign of any human or animal. Shri Ramachandra asked Vishwamitraji about it. ‘Gautam Rishi used to live here with his wife Ahalya,’ said Vishwamitraji... Ahalya was very beautiful. One day, when Gautam Rishi was not at the Ashram, Indra was tempted to seduce Ahalya. He assumed the form of Gautam Rishi and approached her when she was alone. She agreed to his proposition.’ In some places it is said that Ahalya did not recognize Indra, and he deceived her. As per the Valmiki Ramayana, however, Ahalya gave her consent with full awareness of his identity. This incident carries a warning for married men, that they should take care of their wives. When husbands neglect or disdain their wives to do saadhan-bhajan (efforts for spiritual progress), the possibility of infidelity is likely to arise. By coincidence, Gautam Rishi entered the Ashram just as Indra – having satiated his lust – was leaving. Nothing can be concealed from Gautam Rishi’s divine vision. He was enraged, and cursed both Indra and Ahalya. ‘You will remain here, invisible to all beings,’ he said. ‘You will be liberated only when Shri Ramachandra’s feet step into this Ashram. Yadaa tve`tad vanam ghoram raamo dasharathaatmajah, Aagamishyati durdhayastadaa pootaa bhavishyati.’ (Baal Kand 48. 32) The word ahalyaa means, the one who can’t be seen in the daylight – ahani leeyate` iti ahalyaa. So, as per Gautam Rishi’s curse, Ahalya existed as the darkness that symbolizes the Tamo guna (the lowly tendency). She turned into a rock.

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Then, when Shri Ramachandra came there with Vishwamitraji, the touch of His feet liberated her from the curse, and she became visible again. The Lord’s Grace is such that it is showered upon all. The susaadhana (those who have strived for spiritual progress through the instituted methods), kusaadhana (those who have tried to attain spiritual powers through wrong methods) and the nissaadhana (those who have made no effort for spirituality) all receive the Grace of the Lord. The Lord does not restrict His Grace to the Rishi-Munis and others who are susadhana. He also Graces people like Ajamil and Kubja – who were kusadhana; and Ahalya – who was nissadhana. Ajamil lived a sinful life right up to his old age. However, the Lord nourished him at the time of death, because he called out to his son, Narayana. The Lord displayed partiality, and liberated Ajamil. Kubja, too, was turned away from the Lord. Her job was to prepare a variety of oils and pastes for Kansa. She did not come from a good caste; nor did she have a good lifestyle. She was walking; engrossed in thoughts of serving her lord Kansa. She did not even glance towards Bhagwan Shri Krishna, but He called out, ‘O beautiful lady!’ He also removed the ugly hump on her back, making her beautiful to look at. He showered Grace on her. Similarly, what was Ahalya? She was totally incapable of making any effort for spiritual progress. She lay as a stone, in her Ashram. Seeing her, it was impossible to tell whether she was a jeeva, some creature, or a woman. Even so, Bhagwan Shri Ramachandra went there with Vishwamitraji, and made her life fulfilled. To shower Grace is the nature of the Lord, whether the person is turned away from Him in kusadhana or nissadhana. He does not bother to see who is good and who is bad, once He

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decides to shower Grace. The Lord abides in all hearts, so He abides in the good and bad tendencies, too. How would He be poorna (whole), unless His Grace reached a level of equanimity? If the Lord were to weed out the wicked, and sift the good from the bad, He would be unable to find anyone worthy of His Grace! The jeeva wanders in this world since the beginning of time. Everyone has the sanskaras of good and bad actions attached to them. That is why a poet – who is also a bhakta – has said: Jo pai hama karmase` apane` utare`nge` paara, To pai hama karataara tuma kaahe` ke`. (If I am to be liberated by my own actions, then I would be God; why would You be God, unless you save me?) The fact is that unless the Lord bestows Grace voluntarily, nobody would ever be liberated. This is why Ahalya was given the Lord’s touch, and His Grace, even though she was nissadhana. The Vaishnavas take great pleasure in describing this episode in different ways, but the description in the Valmiki Ramayana is not at all elaborate. It mentions only that when Gautam Rishi cursed Ahalya, he also told her how she would be freed from the curse. ‘Shri Ramachandra will come here one day,’ he said. ‘You will be freed by His touch.’ Then the Rishi went away to do asceticism elsewhere. Vishwamitraji went to Gautam Rishi’s Ashram with Shri Ramachandra. ‘Please liberate this lady, Ahalya, who is like a Devta and is extremely fortunate. Tadaagachha mahaate`ja aashramam punyakarmanah, Taarayainaam mahaabhaagaamahalyaam de`varoopineem.’ (Baal Kand 49. 12)

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Thus, Ahalya has a darshan of Shri Ramachandra thanks to Vishwamiraji’s inspiring Him to go there. She became a pure Atma, and could be seen by all. Shri Ramachandra turned the invisible into the visible. He gave consciousness to an Atma that had fallen into an inanimate state. He fulfilled her life with the happiness and Dharma that she had lost. The Valmiki Ramayana also describes how Gautam Rishi comes to the Ashram and accepts Ahalya happily. Gautam-Ahalya did a puja of Shri Ramachandra, and then got engrossed in asceticism. Gautamopi mahaate`jaa ahalyaasahitah sukhee, Raamam sampoojya vidhivat tapaste`pe` mahaatapaah. (Baal Kand 49. 22) Both the Adhyatma Ramayana and Goswami Tulsidasji’s Ramcharita Manas say that Ahalya eulogized Shri Ramachandra after being freed of the curse. There is no such mention in the Valmiki Ramayana. In the episode of Ahalya and Gautam Rishi, it is important to note that if the Ishwara were to retain only His nirguna-niraakaara (without attributes and without form) essence, nobody would even be able to have a direct experience of Him. Anumaana (estimation) would also be without vyaaptigraha – it would not be based on a common perception or observation. No estimate can be correct if it is not a general experience. When the relationship between smoke and a fire is known, it becomes vyaaptigraha. People see the smoke and assume that it comes from a fire. The relationship between the Ishwara and this interactive world is not something that can be established by presumption or assumption. It is necessary that the Lord is experienced with the senses, and experienced by bhaktas. The Gnan of that, which is unseen, has to be obtained through the written word. People need to have faith in what is

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described in the Vedas, Shastras, and Puranas; and they should have bhakti for the Ishwara, and then they can have an experience of Him. Gautam Rishi is a human being, with senses. Ahalya is a shakti – a power – that becomes invisible. It is not enough to transform an invisible power and make it visible. It will not bring happiness into a man’s life. A person who has senses needs a partner. The coming of Bhagwan Shri Ramachandra made Gautam-Ahalya’s life filled with purity, happiness, pleasure and bliss. Vishwamitraji departed with Shri Rama-Laxman, and reached Raja Janak’s Yagya mandap (the place of the Yagya). Shri Ramachandra suggested to Vishwamitraji, ‘Maharaj, this is a magnificent place. Please decide where we can stay. De`sho vidheeyataam brahman yatra vatsyaamahe` vayam.’ (Baal Kand 50. 4) Vishwamitraji selected a secluded spot that had conveniences like running water close at hand. Janakji was elated when he heard about the arrival of Vishwamitraji. He asked his priest, Shatanandji, to precede him, and went to welcome Vishwamitraji, with many Mahatmas and Rishis following. After completing the ritual worship of welcome, he said, ‘Maharaj, my Yagya is rendered successful by your coming. I have obtained the fruit of the Yagya. I am fulfilled. I am conscious of your Grace. About twelve days remain for my taking initiation of the Yagya. I pray to you to remain here, and bless us by making the Yagya a success in every way.’ Then Raja Janak noticed Shri Rama-Laxman. He saw their weapons, their impressive personalities, their incomparable beauty and appeal. He was enchanted! He could not help asking, ‘Maharaj, these two look like Devtas who have

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descended voluntarily to this earth. Who are they? Who is their father, and why have they come no foot? Yadrichhaye`va gaam praaptau de`valokaadivaamarau, Katham padbhyaamiha praaptau kimartham kasya vaa mune`.’ (Baal Kand 50. 19) Vishwamitraji gave an elaborate description of Shri Rama-Laxman. ‘Rajan,’ he said, ‘they are both sons of Maharaj Dashrath of Ayodhya. I asked for them to be sent with me. They stayed at Siddhashram and protected my Yagya. Of the Rakshasas who obstructed my Yagya, they dispatched Marich hundreds of miles off, with an arrow. Then they killed Subahu and his followers. They came with me, passed through Vishalapuri, and liberated Ahalya. They received worship from Ahalya-Gautam, and then came to Mithila. They want to see the Dhanush you have, and know more about it.’ Mahatma Shatanandji, Raja Janak’s senior priest, was Mahatma Gautam’s eldest son. When he heard that his mother Ahalya had been liberated by Shri Ramachandra’s touch, his happiness knew no bounds. ‘Is my mother truly freed of the curse by the darshan of Shri Ramachandra?’ he asked. ‘And is she actually with my father once again?’ ‘Yes, O best of Munis,’ answered Vishwamitraji. ‘Your mother was united with your father the way Renuka was united with Jamadagni. I omitted no factor in this reunion; I fulfilled all my duties in this respect.’ Shatanandji’s heart brimmed with gratitude when he heard this. He began to narrate the story of Vishwamitraji, in the presence of Raja Janak. The fifteen chapters (chapter 51 – 65) in the Valmiki Ramayana, in which Shatanandji describes the story of

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Vishwamitraji, are famous. To savor them fully you should read them in the original text. Time constraints compel me to be brief. Shatanandji said, ‘Shri Ramachandra, you are the most superior amongst all men. It is my great good fortune that you took the trouble to come here with Maharshi Vishwamitraji. You will be having full knowledge about how great an ascetic he is, and the divine powers he has. I want to tell you that this Mahatma was once a King of great valor and fame. He ruled on this earth for thousands of years. Once, Vishwamitraji went with his Army to Visishthaji’s Ashram. The Ashram was a beautiful place, full of flowers and fruits and wild animals. Several noble and learned Brahmins, Brahmarshis, and Devarshis lived there. Vishwamitraji had the darshan of Vasishthaji, and bowed down to him. Visishthaji affectionately offered him a seat, and a dish of fruits and edible roots. In ancient times, it was the custom that if a King went to the Ashram of any Rishi, Muni, or Mahatma, he would be given a full ritual welcome as is given to an honored person, because the power of Bhagwan abides in the King. After a while, Vishwamitraji asked Vasishthaji’s permission to leave. ‘Rajan,’ said Vasishthaji, ‘I wish to extend proper hospitality to you and your Army.’ ‘Maharaj,’ replied Vishwamitraji, ‘your sweet words are the best hospitality for me. What need is there for anything more?’ Vasishthaji insisted, and Vishwamitraji had to concede. He was also curious to know how Vasishthaji would be able to make arrangements to feed the huge Army that was with him. Vasishthaji thought of his wish-fulfilling cow, Kamadhenu. When she came, he told her, ‘Shabale`, I want to extend hospitality to Rajarshi Vishwamitra and his Army, with all

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comforts and an excellent meal. Please shower all suitable items for these great guests.’ As soon as she received this command, Kamadhenu showered items according to the preference of every person. Vishwamitraji and his Army felt extremely contented after eating such a divine feast. ‘Brahman, you are worthy of my worship,’ said Vishwamitraji. ‘Yet you offered me worship and hospitality. I am indeed very grateful to you. Now it is my prayer to you, to give this cow, Shabala, to me, because according to Dharma, she is the property of the King. In return, please accept a hundred thousand cows.’ ‘Rajan,’ said Vasishthaji, ‘not for a hundred thousand, or even several times that number and heaps of silver, can I give you my Shabala cow. Just as the eternal good name of a renowned person can never be separated from him, this Shabala cow can never be separated from me. I depend on her for my life and my worship.’ Vishwamitraji was a King. He was unused to having his wishes flouted. ‘Very well,’ he said angrily. ‘If you reject millions of cows and heaps of silver, take fourteen thousand elephants with gold ropes, ornaments and goads. In addition to this, I will give you eight hundred golden chariots with eleven thousand horses. If even that does not satisfy you, you may take as many precious gems as you want. However it may be, I must get this cow, Shabala.’ When Vasishthaji refused to relent, Vishwamitraji began to drag Shabala by force. Many strong soldiers joined him in forcing her to move. Shabala began to scream. ‘Have you given me up?’ she asked Vasishthaji. ‘I have certainly not given you up,’ he replied. ‘The King is taking you be force. He is the King and has great Army, so he is stronger than me.’

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‘Maharshi!’ exclaimed Shabala. ‘What are you saying? The strength of a Kshatriya is no strength at all. Only a Brahmin has divine powers. I am nourished by your Brahmabal (the strength of the Brahman). If you are unable to take any action, give me the command, and I will destroy their strength.’ Shatanandji continued with the story. ‘Shri Ramachandra, hearing Shabala’s words, Vasishthaji told her to create warriors who were strong enough to destroy the enemy’s Army. Shabala created many types of soldiers. At first Vishwamitraji killed most of them, but then one warrior was created, who destroyed the whole Army. Seeing Vishwamitraji’s Army being destroyed, Vishwamitraji’s hundred sons rushed to attack Vasishthaji. However, one grunt by him was enough to turn them into ashes. Vishwamitraji became very nervous. He crowned his only surviving son, and commanded him to rule his people with the Dharma of the King. Then he went to the forest to do asceticism. Shankarji was pleased with Vishwamitraji’s severe asceticism, and gave him many divine weapons. Armed with these, Vishwamitraji went to Vasishthaji’s Ashram and began to use them. The Rishi-Munis were terrified. They ran helter-skelter to save themselves. The Ashram was left empty. This angered Vasishthaji. He took up his Brahmadanda (the staff that had the power of the Brahman) and set off. Seeing Vasishthaji, Vishwamitraji first used the aagne`yaastra (the missile of fire), but Vasishthaji put it out, as though doused by water, by using his Brahmadanda. After that, Vishwamitraji used the divine weapons of Varun, Rudra, Indra, Pashupati, Aishika, and others. When they were all rendered futile, he used the Brahmastra – the invincible

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weapon of Brahma. Vasishthaji’s Brahmadanda was so powerful that even that was rendered futile. Vishwamitraji was defeated. He was compelled to repudiate the Kshatriyabal. He conceded that the power of Brahmateja (the brightness of the Brahman that reposes in Brahmins) is the only real power. ‘Just see what has happened today!’ he said. ‘All my weapons are destroyed by the Brahmadanda. Now I will do intense penance until I obtain the status of a Brahmin. Dhig balam kshatriyabalam brahmate`jobalam balam, E`ke`na brahmadande`na sarvaastraani hataani me`. Tade`tat prasameekshyaaham prasanne`ndriyamaanasah, Tavomahat samaasthaasye` yad vai brahmatvakaaranam.’ (Baal Kand 56. 23-24) Shatanandji then described in detail, the kind of asceticism Vishwamitraji had undertaken. He also described the obstacles he encountered, how the Apsara Menaka broke his concentration, how Indra cursed Rambha, how Vishwamitraji resumed severe asceticism, and how Vasishthaji was pleased ultimately, and granted him the status of a Brahmarshi. Please note that Shatanandji narrated all this in public, giving the details about Vishwamitraji’s defeat at the hands of Vasishthaji. He spoke of the upliftments and downfalls during his penance. The purpose was that everyone should know about Vishwamiraji’s paurusha (valor). Vishwamitraji was seated in front of Shatanandji. He was no longer a Raja or Rajarshi; he was a Brahmarshi. So, Shatanandji had no apprehension of his being displeased or embarrassed by hearing his defeats and difficulties described. Eventually, Shatanandji said, ‘Raghunandan Shri Ramachandra, this Vishwamitraji is the most superior among

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all the Rishi-Munis. He is asceticism personified. He is the essence of Dharma, and is the last word in valor. E`sha raama munishre`shtha e`sha vigrahavaanstapah, E`sha dharmah paro nityam veeryasyaiva paraayanam.’ (Baal Kand 65. 26) When Shatanandji finished speaking, Raja Janak told Vishwamitraji, ‘Along with Mahatma Rama, I heard, today, about your great efforts and achievements. It is now time for the Yagya, so please grant me leave to go. I pray that you give me darshan tomorrow morning in the Yagya mandap.’ Vishwamitraji gave him leave with great affection.

Om Shantih Shantih Shantih

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: 4 : Come, let us go to Janakpur. What is there, at Janakpur? It is a city where the Kings have been vide`ha (enlightened Sages, who no longer identify with their body)) for twenty two generations. At this time, Shri Ramachandra, Laxman, and Vishwamitraji are there. Shri Ramachandra is the param tattva (supreme essence), and Laxman is His bed, His friend, and His brother. Vishwamitraji is the Sadguru (the enlightened Guru who gives proper guidance). So, the Ishwara is present in Janakpuri, the jeeva (Atma attached to a body) is present, and the Sadguru is also present. Raja Janak saw them settled comfortably, and took his leave. He returned to his Yagya mandap. This is the point in the story we had reached yesterday. The next morning, Raja Janak completed the rituals of the Sandhya Vandan, and agnihotra – that bestow brightness to a person – and then he sent a messenger to invite Vishwamitraji. The Sage came, accompanied by Shri Rama-Laxman. Raja Janak welcomed and worshipped him. ‘In what way can I serve you?’ he asked, with great humility and affection. ‘Rajan’, replied Vishwamitraji, ‘Maharaj Dashrath’s sons, Shri Rama-Laxman have come with me. They are great Kshatriya warriors. Their purpose in coming is to protect Dharma and good people. They both want to see the excellent dhanush that is kept with such reverence at your place. Please show them this dhanush. They will be satisfied, and return to Ayodhya. Putrau dasharathasye`mau kshatriyau lokavishrutau, Drashtukaamau dhanuh shre`shtham yade`tattvashi tishati. E`tad darshaya bhadram te` kritakaamau nripaatmajau,

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Darshanaadasya dhanusho yathe`shtam pratiyaasyatah.’ (Baal Kand 66. 5-6) Raja Janak responded by asking them to first hear about the dhanush’s background. ‘This dhanush belongs to Bhagwan Shankar,’ he said. ‘Shankarji gave it to the Devtas. Later on, the Devtas asked my ancestor, Devarata, to take care of it for them. Since then, it has been kept with us. We do a daily ritual worship of this dhanush. One day, I was ploughing the earth, to prepare it for the Yagya I wanted to do. A baby girl suddenly manifested on the earth. I named her Sita, and brought her up as my beloved daughter. Sita grew quickly, and many Kings asked for her hand in marriage. I told them that my daughter is a veerashula (can be won only by a valiant man). Only a person who displays great valor can win her. One day, a number of Kings came and asked what valor they must display, to win the hand of Sita. I had this dhanush placed before them, but none of them could even move it, leave alone lift it. So, I refused to give my daughter’s hand to any of them. This made the Kings very angry. They surrounded Mithila, and started to harass us. I did a ritual worship of Devtas. They were pleased with me, and as a fruit of my worship, they gave me a Chaturangini Army (an Army of four divisions: the cavalry, infantry, chariots and elephants). The Kings fled when this Army attached them.’ In concluding, Raja Janak told Vishwamitraji, ‘Munivar, it is my wish that if Shri Rama strings this dhanush, I will give my ayonijaa (not born to any human; divine) daughter, Sita, to him in marriage. Yadyasya dhanusho raamah kuryaadaaropanam mune`,

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Sutaamayonijaam seetaam dadyaam dasharathe`raham.’ (Baal Kand 66. 26) Hearing this, Vishwamitraji told Janakji, ‘Rajan, just show this dhanush of yours to Shri Ramachandra. After that – let us see!’ Raja Janak told his people to bring the dhanush. Thousands of strong men pulled an iron box set on eight wheels, into the Yagya mandap. The dhanush was placed in this box. At Janak’s request, Vishwamitraji told Shri Ramachandra, ‘My child, take a look at the dhanush.’ Shri Ramachandra opened the iron box, and saw the dhanush. Then He asked, ‘May I try to lift the dhanush and string it?’ Both Raja Janak and Vishwamitraji gave permission immediately. Thousands of people were present, including several great Kings. In front of them all, Shri Ramachandra lifted the dhanush and strung it. As soon as He pulled the string to His ear, the dhanush snapped from the middle, and fell to the ground. Aaropayitvaa maurvee cha poorayaamaasa taddhanuh, Tad babhanja dhanurmadhye` narashre`shtho mahaayashaah. (Baal Kand 67. 17) In the Ramcharitmanas, Goswami Tulsidasji has written that Shri Rama-Laxman went around the city before the dhanush- bhanga (the breaking of the dhanush). He has also described how Shri Rama-Sita saw each other in the garden. Raja Janak announced the stipulation he had set for winning Sita’s hand in marriage, and many of the Kings made futile attempts to lift the dhanush. Tulsidasji has also written that Raja Janak was dejected that no one had valor enough to lift the dhanush. He lamented that

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there was no true warrior left on earth, and was rebuked sharply by Laxman. Then, Shri Ramachandra picked up the dhanush at Vishwamitraji’s command, and it broke as He was stringing it. Sitaji garlanded Him. These charming descriptions are not given in the Valmiki Ramayana. Similarly, in the Ramcharitmanas, Parashuramji comes into the Svayamvar Sabha (the Hall where Sita would choose her husband) soon after the dhanush is broken. He is furious to see the broken dhanush, and has a fiery dialogue with Laxmanji. In the Valmiki Ramayana, however, it is only when Shri Ramachandra is returning to Ayodhya with the bridal party, that Parashuramji meets Him. Goswami Tulsidasji must have taken these episodes from some other source. Even if they are not given elsewhere, a poet is entitled to use his imagination to beautify his work. Actually, had Goswamiji not presented this episode, there would be no other opportunity to introduce romance into the Ramcharitmanas. It seems that the delightful dialogue between Parashuram and Laxman – that took place after the dhanush-bhang – has been taken from the ‘Hanumannataka’. Many other dramas have been written in Sanskrit, about the character of Shri Ramachandra. The fact is that Shri Ramachandra’s life is so full of good qualities that poets do not feel like writing about anything else! People, who give discourses, provide great pleasure to their audience when they describe how ten thousand Kings had come to the Svayamvar Sabha. All of them were eager to win Sita by breaking the dhanush, but how could any of them succeed? There was no unity among them; they were all competitors. So, when a King got up to make his attempt, nine thousand, nine hundred and ninety nine Kings would pray that he should fail. Under the circumstances, was the Almighty to

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listen to the prayer of the King making the attempt, or the nine thousand, nine hundred and ninety nine Kings who wanted him to fail? So, Shri Ramachandra was quick to lift and break the dhanush. Nobody even realized what was happening till the dhanush broke and fell on the ground. Now, see the Adhyatmik (metaphysical) meaning of the dhanush-bhanga. What is the essence of the dhanush? It is the ardhamaatraa – the half syllable – the form of Maya. The Mundaka Upanishad says that the pranava – Aum – is the dhanush; the Atma is the arrow, and it is broken to unite with the Brahman. Pranavo dhanuh sharo hyaatmaa brahma tallakshyamuchyate`. (Baal Kand 2. 2, 3) The purport is that in the principle of Gnan, the jeevatma must voluntarily make the effort, and break the dhanush, to obtain the Paramatma. The Paramatma is no other; He is our own Atma. So, it is not that we make Him the target and kill Him! We have to break the dhanush ourselves, to obtain an experience of Him. In the principle of bhakti, however, the Lord comes, Himself, to do the aavarana-bhanga (break the covering of Maya that hides Him from us), the way He stole the garments of the gopis. What is the cheera-haran (taking away the clothes)? It is absolutely avarana-bhang. The raasa-leelaa – the mystic dance cannot take place until the avarana-bhang is done. The jeeva cannot meet the Paramatma unless the curtain of Maya is removed. This is why Shri Ramachandra came with Vishwamitraji. He first removed the factors that hindered Dharmic activities. He

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protected the saintly Monks, liberated the helpless Ahalya, and then came, uninvited, to Janakpur. He broke the dhanush to make Himself accessible. The Acharyas (Teachers) of the Vaishnav schools of thought have raised a question, with regard to the marriage of Shri Sita-Rama. They say that Shri Rama and Janaki (daughter of Janak) are not unknown to each other. They are an eternal couple, they are always together, and they are inseparable. Then, how did they get married? A marriage is possible only if they are separated. The answer has also been provided by the Vaishnav Acharyas, themselves. They say that Shri Ramachandra’s love for Sitaji is amazing, and unbroken. Yet, Sitaji is the daughter of the earth, and Shri Ramachandra is the son of the payas made of items that come from the earth. Both manifested in different places, and that is why the leela of this marriage is done. See another Adhyatmik point about their marriage. Shri Ramachandra is the son of Dashrath, who has full control over all his senses. Sitaji is the vide`ha nandini – the daughter of an enlightened King who no longer identifies with his body. Neither of them is born from the seed and blood of their parents. Then, what is the truth of the matter? Take it that Shri Ramachandra is the Atma, the Paramatma; and Shri Sitaji is the vritti – the inclination – of a liberated Saint. Furthermore, the vritti is not natural. It is not the nature of the essence, but a vritti that has emerged from tilling the earth. It is this vritti that the liberated Raja Janak is preparing to attach to the form of Shri Ramachandra. When the dhanush was broken, Raja Janak folded his hands and said to Vishwamitraji, ‘Bhagwan! Today I have seen with my own eyes, the valor of Dashrath-nandan Shri Ramachandra. Now, my daughter Sita will get Shri

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Ramachandra as her husband, and enhance the pride of my lineage. Janakaanaam kule` keertimaaharishyati me` sutaa, Seetaa bhartaaramaasaadya raamam dasharathaatmajam. (Baal Kand 67. 22) Munivar! With your permission, I will send my Ministers to Ayodhya, to Maharaj Dashrath, to bring him to Ayodhya with all respect and humility.’ Vishwamitraji gave his consent. Janakji sent his trusted Ministers to Ayodhya. They reached Ayodhya very soon. When Maharaj Dashrath heard that Raja Janak’s emissaries had come, bringing good news, he called them to his palace. The Ministers folded their hands courteously, and conveyed the message sent by Raja Janak. ‘Maharaj,’ they said. ‘Both your sons, Shri Rama-Laxman, have come to Mithila with Vishwamitraji. Mahatma Rama broke the divine dhanush that is kept at my place, in front of a large gathering. I had taken an oath, that I would get my veerashulka daughter, Sita, married to the man who breaks this great dhanush. As per my oath, I wish to give my daughter to Mahatma Shri Rama. Please give your consent, and come here as soon as possible, bringing your Guru, Ministers, relatives and associates. This is also what Maharshi Vishwamitra has commanded.’ Maharaj Dashrath’s joy knew no bounds when he heard this message. He sent for Maharshi Vasishthaji and the ministers at once. He told them about Raja Janak’s auspicious message. They resolved unanimously to go to Janakpur, so Maharaj Dashrath said, ‘Why should we delay? Let us set off tomorrow morning.’ Accordingly, the bridal party was readied overnight. Next morning, Maharaj Dashrath set off for Janakpur, with many riches and jewels, his Chaturangini Army, Vasishthaji and

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other Maharshis. They reached Janakpur in four days. Raja Janak got news of their coming, and went foreword in welcome. The tradition of going foreword to welcome the baraat (the wedding party of the bridegroom) is still maintained. When the barat approaches the town, the people from the bride’s party go forth to greet them, with great pomp and ceremony. So, there was a great welcome from Janakji’s side. Vasishthaji met Vishwamitraji; Dashrathji met Janakji, Janakji bowed down to Vasishthaji. Dashrathji bowed down to Vishwamitraji. Shri Rama-Laxman bowed down to Vasishthaji and Dashrathji. Then the four brothers met. The tradition of getting up when we see our elders, and bowing down to them, is a custom that brings good fortune. A person who does not arise and show respect to a senior is lazy, ill-mannered, and impertinent. Such a person will never be able to achieve anything great. Manuji has written – Urdhvam praanaa hayutkraamanti yoonah sthavira aayati, Pratyutthaanaabhivaadaabhyaam punastaanpratipadyate`. (Baal Kand 2. 120) When an elder comes before a junior, the praana (life spirit) of the junior rises up to greet the senior. The prana returns to his body when he rises up and bows his head. So, by giving respect to elders and seniors, we can retain our capacity to remain active. Kriyaa shakti (the power to work) is diminished in a person who breaks this tradition and flouts the custom of our culture. The flow of work is curtailed. One should definitely give respect to elders and seniors. They should never be shown disrespect. After the welcome, Dashrathji and the wedding party entered the city, and settled in their rooms. The place where the barat is accommodated is called the ‘janavaasa’. This is the practice even today. The Anand

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Ramayana also uses the word ‘janavasa’, but the Valmiki Ramayana used the word ‘upakaarya’. ‘Maharaj,’ said Janakji, ‘You are welcome! It is my great good fortune that you have come here. By good luck, all my problems have been removed. The reputation of my lineage has been enhanced by being joined to yours. Now, please see the auspicious timing, and fulfill the marriage ceremony of Shri Ramachandra.’ Janakji was amazed to hear Dashrathji’s reply. ‘Rajan,’ he said, ‘The task of the one who receives always depends upon the one who gives. You wish to give your daughter, so I accept whichever auspicious timing you find suitable. Please arrange for the marriage as per your convenience. Pratigraho daatrivashah shrutame`tanmayaa puraa, Yathaa vakshyasi dharmagya tatkarishyaamahe` vayam. Taddharmishtham yashasyam cha vachanam satyavaadinah, Shrutvaa vide`haadhipatih param vismayamaagatah.’ (Baal Kand 69. 14,15) The wedding was arranged for the following day. Janakji called his younger brother, Kushadhvaja, who ruled the Sankashya region for him. Together they made all the arrangements for the wedding. They sent their Chief Minister, Sudamana to Dashrathji, asking him to come to the mandap where the wedding ceremony would be held. Dashrathji came, accompanied by Vasishtha-Vishwamitra and other Maharshis. It is the custom that the generations of both lineages are named before the marriage. Dashrathji told Janakji, ‘The Devta of Ikshvaku vansha is Vasisthaji. We seek his guidance upon every occasion, and obey his orders. So, Vasisthaji will narrate the names of my forefathers.’ Vasishthaji gave the name of every King who had descended from the first King, Ikshvaku, till he came to Dashrathji.

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Then it was the turn for Janakji’s lineage to be narrated. Janakji did not give this responsibility to his priest Shatanandji. He described the generations of his forefathers himself. At the end, he named his younger brother, Kushadhvaja. Then, Janakji spoke to Vasishthaji. ‘Munivar,’ he said, ‘I offer my elder daughter, Sita, for Shri Ramachandra, and my younger daughter, Urmila, for Laxman. I repeat this offer three times.’ Then Janakji spoke to Dashrathji, ‘Maharaj, please complete the auspicious rituals for Shri Ramachandra to have all good fortune.’ Just then Vishwamitraji spoke, with Vasishthaji’s approval. ‘Both the Ikshvaku and the Nimi lineages are impressive. There is no other King or lineage that can compare with these two. The Dharmic relationship that is about to be made, is absolutely suitable for both lineages. What I want to say is that Sita-Urmila have been given to Shri Ramachandra-Laxman. However, apart from Shri Ramachandra-Laxman, there are two other Princes of marriageable age. Your younger brother, Kushadhvaja, also has two daughters who are very beautiful. So, without taking your permission, I accept the two daughters of Kushadhvaja for Bharat-Shatrughna. Please give these two daughters, and add the Ikshvaku vansha to your vansha.’ Hearing these words, that had Vasisthaji’s approval, Raja Kushadhvaja and Janakji were filled with joy. ‘Munivar!’ said Janakji, ‘I consider my lineage to be extremely fortunate, because you consider it suitable for the Ikshvaku vansha, and command this relationship with us. It will be as you wish. Let Bharat-Shatrughna accept my brother Kushadhvaja’s daughters, Mandavi and Shrutakirti. Kulam dhanyamidam manye` ye`shaam tau munipungavau,

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Sadrisham kulasambandham yadaagyaapayatah svayam. E`vam bhavatu bhadram vah kushadhvajasute` ime`, Patnyau bhaje`taam sahitau shatrughnabharataavubhau.’ (Baal Kand 72. 10,11) Raja Janak stood up and spoke again, to Vasishtha-Vishwamitra. ‘Munivar! By arranging for the marriages of all four daughters of ours, you have transacted a great Dharma for us. We are your disciples. Mithilapuri is just like Ayodhya for you. You have equal authority over both cities. Please continue to command us accordingly. Yathaa dasharathasye`yam tathaayodhyaa puree mama, Prabhutve` naasti sande`ho yathaartham kartumarhatha.’ (Baal Kand 72. 16) Dashrathji was very pleased to hear this. ‘Mithileshwara,’ he said to Janakji, ‘Both of you brothers possess endless good qualities! Now, please give me leave to go to my rooms to complete the auspicious rituals like the naandimukha shraaddha.’ Raja Dashrath took leave of Raja Janak with these words, and went to his rooms with Vasishtha-Vishwamitra. Our marriage rituals are instituted by the Shastras, and are quite unique. According to our Shastras, we first have to undertake rituals like the Nandimukh shraddha, and donate a cow to a Brahmin. This is done to ensure that no obstacles hinder the successful fulfillment of the marriage. The meaning of shraaddha is an act done with shraddhaa (faith). Ancestors and Devtas are worshipped, so that no sootak-paatak (period of quarantine due to a death of a close relative) interfere with the festivities. Ancestor worship of the Devtas strengthens the senses and increases longevity. Our senses are activated by their presiding Deities. The Surya Devta gives power to the eyes to

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see. Varun Devta empowers the tongue to taste; and Agni Devta enables it to speak. So it is vital that Dev puja is done before any auspicious occasion. A special feature of our traditional system is that a marriage is done as instituted, at the wishes of the parents, and before worldly desires rise up in the bride and the bridegroom. The Valmiki Ramayana says, ‘Daaraah pitrikritaa iti.’ That means, it is only when her parents give a maiden to her husband that she becomes a Dharma-patni (wife in Dharma). Restraint is the predominant factor in the marriage, and Dharma is, where restraint is. Dharma does not abide in any action or item; it abides in our curtailing our various undesirable desires. When marriages are done in keeping with Dharma, they bring good fortune in this world and in the next. Civil marriage has become the common practice these days. This is more in keeping with personal desire than with Dharma. A marriage prompted by desire is usually a cause for lack of peace, because desires are never stable, and there is no end to desires. The people who developed our Shastras considered marriage to be a sanskara. Just as there are sanskaras like the garbhaadhaana (implanting a seed in the womb), punsavana (a ritual done when a lady is five months pregnant), seemantonnayana (a ritual done when a lady is seven months pregnant), jaatakarma (a ritual done when a baby is born), naamakaran (naming ceremony), the marriage ceremony is also a sanskara. The purpose of marriage is not indulgence; it is restraint. Every man is attracted towards several women, and every woman is attracted towards several men. Marriage is an arrangement that restricts a man’s desire to one woman, and a woman’s desire to one man. Unfortunately, priests no longer make a proper study of the Vedas, so even they do not understand the meanings of the

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marriage mantras. Then, how will the poor bride and bridegroom understand? So, the teaching of the Vedic mantras is not inculcated in the life of the newly-weds. This is not the time to explain the meaning of all the mantras of the marriage ceremony, but look at the meanings of some. The bridegroom tells the bride, ‘I am Narayana and you are Laxmi. I am space and you are the earth who sits in my lap. I am the music of the Sama Veda and you are the incantation of the Rig Veda. Come, let there be a union of music and poetry. Let us come together to bear the weight of this marriage. My weight will be on you, and your weight will be on me. You will feed me and I will feed you. We will combine to use our strengths. May we have children. May we have a long life and grow old together. May our love for one another never wane. May we bring happiness to each other,’ and so on. If the bridal couple tries to inculcate these teachings into their lives there is no reason for their conjugal life – and the sanskaras of the marriage ceremony – to not be successful and fulfilled. A wife is meant to join her husband in every Yagya. According to Panini, a patni (wife) is the woman who joins her husband in the Yagya – ‘Patyurno yagya sanyoge`’ (Ashtadhyayi 4. 1. 33). If a woman can’t sit with her husband in a Yagya, she will not be a wife. I give all these details so that the husband and wife understand the importance of marriage and try to inculcate the wedding pledges made before the sacred fire, into their lives. Dashrathji went to his rooms and completed all the prescribed rituals, to bring good fortune to his four sons. The following morning, he made a donation of a hundred thousand cows for each of his four sons. Then he sat with his sons – who were as precious gems – in the sabha (hall), looking as magnificent as Brahma.

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Just then Yudhajit, Bharat’s maternal uncle and Prince of the Kingdom of Kaikeya, arrived at Dashrathji’s hall. Dashrathji welcomed him warmly. Yaudhajit’s presence was essential, since he was Bharat’s uncle. They spent that day chatting with each other. Next morning, Dashrathji completed his morning rituals and then went, along with the Rishi-Munis, to Janakji’s Yagya shala. Shri Ramachandra and His brothers soon joined them. They all wore the apparel suited to bridegrooms. Vasishthaji went to the mandap where the vivaaha (wedding) was to be held, and told Janakji, ‘Rajan, Maharaj Dashrath is waiting at the Yagya mandap with his sons. He has completed the auspicious rituals, and awaits your permission to come to the vivaha mandap.’ ‘Munivar!’ exclaimed Janakji. ‘What are you saying? Maharaj Dashrath awaiting anyone’s permission to come into the vivaha mandap? This is his house, just as it is mine! Who is there to stop him? Just as the rituals for his sons are completed, so are the rituals for our daughters. I have been waiting for you. Please complete the remaining rituals now. Kah sthitah pratihaaro me` kasyaagnaam samprateekshate`, Svagrihe` ko vichaarosti yathaaraajyamidam tava. Kritakautukasarvasvaa ve`dimoolamupaagataah, Mama kanyaa munishre`shtha deeptaavanhe`rivaarchipah. Sadyoham tvatprateekshosmi ve`dyaamasyaam pratishthitah, Avighnam kriyataam sarvam kimartham hi vilambyate`.’ (Baal Kand 73. 13-15) Dashrathji was overwhelmed by Janakji’s affectionate words. He entered the vivaha mandap with his four sons and the Rishi-Munis. Vasishthaji asked Vishwamitraji and Shatanandji to take the lead. They built the ve`di (the square in which the sacred fire is lit), established the sacred fire, and

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poured ablutions into it. Then, at Vasishthaji’s bidding, Janakji brought Sita, and made her sit in front of the fire. He put her hand in Shri Ramachandra’s hand, saying, ‘Raghunandan Rama, my daughter Sita is here as your companion in Dharma. Please accept her and take her hand in yours. She is supremely devoted and faithful to you. She has great food fortune. She will follow you like a shadow. Abraveejjanako raajaa kausalyaanandavardhanam, Iyam sitaa mama sutaa sahadharmacharee tava. Prateechha chainaam bhadram te` paanim grihneeshva paaninaa, Pativrataa mahaabhaagaa chhaaye`vaanugataa sadaa.’ (Baal Kand 73. 23a-25b) In the same way, Janakji placed Urmila’s hand in Laxman’s hand, Mandavi’s in Bharat’s and Shrutakirti’s hand in Shatrughna’s hand. ‘All four of you brothers are very peace loving,’ he said. ‘You have observed excellent rituals. Now, attain all grandeur along with your wives.’ The four Princes held the hands of the Princesses they were getting married to. Each couple went through the marriage ceremony, circumbulating the sacred fire, Raja Dashrath, and the Rishi-Munis. The marriage rituals were completed as prescribed by the Vedas. Everybody then went to the janavasa. Happiness prevailed all round. Our Shastra does not use a single word unnecessarily. Janakji used the word ‘seetaa’, when giving his daughter’s hand in Shri Ramachandra’s hand. This indicates, ‘she has manifested as a part of my Yagya. She will be your companion in Dharma. Let her share the Dharma done by you. Do no Dharma that is not shared by her. She will always be with you in Dharma. She is divine, filled with good qualities, supremely beautiful, sublimely sweet, and totally pure. Just as

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you possess the qualities of Narayana, she possesses the qualities of Laxmi.’ But, Laxmi had come forward herself, to accept Narayana, and had garlanded Him. Shri Rama – who is Narayana – the Prince, had left Ayodhya barefoot. He had slept on the ground, and eaten wild berries and edible roots, and come to Mithila with the Muni. He had made an effort and broken the dhanush, and then accepted Sita – who is Laxmi. Then who are the three brothers of Narayana, who has come as Shri Rama? I have been saying all along that Bharatji is a great bhakta. He is a bhakta when he is with the Lord, and he is a bhakta when he is separated from Him. Bharatji is separated from Shri Ramachandra for fourteen years. A bhakta is one who will stay separated form the Lord if necessary, and with Him if necessary. His bhakti remains unchanged in sanyoga (togetherness) and viyoga (separation). Laxmanji, however, cannot bear even one day’s separation, so he could never stay away from Shri Ramachandra. The ghataakaasha (the space inside a pot) can never be separate from the mahaakaasha (space). In the same way, Laxman can’t be separated form Shri Ramachandra. Shatrughna is described as being unable to look at, or speak directly to Shri Ramachandra. Bharatji was his all-in-all. His job was to talk to and look at only Bharatji. There is just one occasion when Shatrughna speaks directly to Shri Ramachandra. It is in the episode of killing Lavanasura! You know that Laxman killed Meghnath, who was desire incarnate. Bharat killed the Gandharvas, who created allurements connected to lust. Lavanasura was enjoyment incarnate. When Shri Ramachandra was faced with the question of killing him, Shatrughna suddenly spoke up, saying, ‘I will kill him.’

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‘Very well,’ said Shri Ramachandra. ‘Go to Madhupuri and kill Lavanasura. Become the king and rule the people there.’ Shatrughna repented bitterly that his first words to his elder brother resulted in his being commanded to go to Madhupuri and rule it. He felt he had made a great mistake by ever opening his mouth. Shri Ramachandra is the param tattva (ultimate essence; the Brahman) in human form. Laxman is the she`sha tattva (the essence that remains when everything else is negated) in human form. Bharat is the bhakti tattva (the essence of bhakti) in human form, and Shatrughna is the se`vaa tattva (the essence of service) in human form. He removes all obstacles and is the servant of the Lord’s servant. These four brothers are the tureeya, praagya, taijas, and vaishya. Their wives are like the states of jaagrat (waking state), svapna (dreaming state), sushupti (deep sleep state), and tureeya (pure existence). This is their Adhyatmik form. Their Adhidaivik forms are Vasudev, Pradyumna, Aniruddha, and Sankarshan; and their Adibhautik forms are Shri Rama-Laxman, Bharat, Shatrughna. All that is said by the Rishi-Munis applies to all four aspects. The day following the wedding of the four Princes, Vishwamitraji spoke to Dashrathji, Vasishthaji, Janakji, and others. ‘My task is complete,’ he said. ‘I had asked for and brought two Princes with me, and am returning four. So, I will leave now.’ He blessed everybody, took their leave, and set off towards his Ashram. After Vishwamitraji’s departure, Dashrathji and Vasishthaji asked Janakji’s permission to leave. They prepared to return to Ayodhya. Janakji gave a dowry for his daughters, with many elephants, horses, chariots, soldiers, servants, and millions of gold and silver coins. Everyone left feeling happy.

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Dashrathji set off with his sons, daughters-in-law, Rishi-Munis, relatives and associates, soldiers and servants. They had gone some distance from the city when they saw some ominous signs. Birds flew in the air, uttering fearsome cries, and deer passed to their right. Dashrathji asked Vasishthaji what these ill omens indicated. ‘From the cries of the birds it seems that some danger will have to be faced,’ he said. ‘From the deer running at our right, it seems that we will overcome the danger. So please do not worry.’ A great dust storm arose before them as they spoke. Large trees were uprooted and fell to the ground. The sky darkened. Most of the people in the bridal party fainted. Dashrathji saw Parashuramji coming towards them, with flowing locks, and an axe on his shoulder. He held a bow and arrow in his hand, and looked as cruel as death itself. The sight filled Dashrathji with dread. However, there was no fear at all in Maharshi Vasishtha and the other Rishi-Munis, at the sight of Parashuramji. They had reached the conclusion that Parashuramji’s wrath had cooled after he had killed the Kshtriyas. He no longer desired to avenge his father’s death. So, the Rishi-Munis welcomed him respectfully. Parashuramji spoke to neither the Rishis, nor to Dashrathji. He went straight to Shri Ramachandra. ‘Dashrathnandan!’ he thundered. ‘I have heard that you have broken the superior dhanush kept at Janak’s place. So, I have brought another superior dhanush. If you can draw this arrow on it, I will have a one to one fight with you. This will be a test of your strength.’ Dashrathji almost fainted when he heard this. ‘Maharaj,’ he pleaded. ‘You are a Brahmin of the lineage of Bhrigu! You have destroyed the Kshatriyas many times. My Rama is but a

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youth – how can he fight you? All of us will kill ourselves, if any harm comes to Rama.’ Parashuramji ignored Dashrathji. He continued to address Shri Ramachandra. ‘Raghunandan, the dhanush you broke belongs to Shankarji, and this dhanush belongs to Vishnu Bhagwan. Both were made by Vishwakarma. That one went to Shankarji, and this one went to Vishnu Bhagwan. Once, the Devtas induced a fight between Shankar-Vishnu, to see who was greater. They had used these dhanushes when they fought. It was a fearful battle. Ultimately, Vishnu Bhagwan gave a grunt that disabled Shankarji’s dhanush. Shankarji was astonished. The Devtas declared Vishnu Bhagwan to be more powerful. Shri Ramachandra! Shankarji left his dhanush after that battle, and it ultimately came to Devrata. Vishnu Bhagwan kept this dhanush with Richik Rishi, who gave it to my father, Jamadagni. However, my father never used this dhanush. He gave up all weapons and sat in deep meditation. Arjuna, the son of Kritaveerya killed my father while he was in meditation. This made me very angry, and I killed all the Kshatriyas many times. After I gained victory over the whole world, I did a Yagya. When the Yagya was completed, I donated this world to Mahatma Kashyap. Since then I have lived on the Mahendra Parvat, engrossed in asceticism. I have come straight from there. Now, take this Vaishnav dhanush in your hand and put this arrow on its string. Show me what valor you have. You will then have the opportunity to fight me in single combat.’ You see, there is a story in the Puranas, about the dhanush that Shri Ramachandra had broken at Janakpur, an act that induced Parashuramji to come. According to that story, a ritual worship of the dhanush was done every day. Sitaji used to do this puja. One day while cleaning everything for the puja,

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Sitaji picked up the dhanush and kept it aside. When the cleaning was complete, she kept it back in its proper place and did the puja. By chance Janakji saw this. He had taken a vow that very day, that he would get Sitaji married to the man who could break this dhanush. Bhavabhuti has written a book called ‘Mahavir Charitam’. It is written there, that hearing about Janakji’s oath, the great Banasura and also Ravana, decided to break the dhanush. Then they had the fortunate thought that it would not be proper, since the dhanush belonged to their Ishta Dev (chosen form for worship). However, when Ravana heard that Shri Ramachandra had broken the dhanush, he went to Parashuramji. ‘Maharaj! Rama has done wrong by breaking Shankarji’s dhanush. This is an insult to our Ishta Dev. Please find out how and why this happened.’ Hearing this, Parashuramji came there, and began to tell Shri Ramachandra to place an arrow on the Vaishnav dhanush’s string to display his valor, and fight him in single combat. At first, Shri Ramachandra listened to Parashuramji without saying anything. He was quiet out of respect for his father, Vasishthaji and other elders. However, when He saw that Parashuramji would not leave without testing Him, He could no longer remain silent. ‘Bhrigunandan!’ said Shri Ramachandra. ‘I am a Kshatriya! Yet you continue to insult me by thinking that I lack valor and capacity. If you want to test my power, so be it!’ Shri Ramachandra took the Vaishnav dhanush and arrow from Parashuramji’s hand. He strung the bow, positioned the arrow, and said, ‘Bhrigunandan, you are entitled to my reverence since you are a Brahmin and a relative of Gurudev Vishwamitra. So, I cannot make your body the target of this lethal arrow.

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Brahmanoseeti poojyo me` vishvaamitrakrite`na cha, Tasmaacchakto na me` raama moktam praanaharam sharam. (Baal Kand 76. 6) However, this arrow on this Vaishnav dhanush is infallible. It cannot be futile. So, I have decided that I will use it either to curtail your gati (movement), or to destroy your punyaloka (lofty lands the soul would go to after death, earned by spiritual merit).’ Parashuramji was astounded. ‘Enough! Enough, Shri Ramachandra! I have recognized You. You are what I am. There is no difference between us. Nobody but Vishnu can string this dhanush. Only a person who has Vishnu’s vision can place an arrow on its string. I now offer up my Vaishnav ansha (the part of me which is Vishnu) to You. There remains the matter of my movement, and the lofty lands I will go to when I die. Regarding this, I want to ask You to not destroy my gati, because after killing the Kshatriyas and winning this world, I had given it to the Brahmins. I vowed that I would not live in this world. Since then I have lived on the Mahendra Parvat, and I wish to return there. So, please leave me free to move. However, please do use Your arrow to destroy the Heaven I have earned by my asceticism, because I do not need it.’ Parashuramji’s request was a wise one. The desire for Heaven is also a desire, and a person gets bound by it. Goswami Tulsidasji has also stated, ‘svarga svalpa antahu dukhadaayee – Heaven is short-lived, and results in sorrow.’ So, Parashuramji thought, ‘Let me lead a liberated life as long as I am alive, and merge into my essence at the end.’ So, Shri Ramachandra did not curtail Parashuramji’s movement; He destroyed the Heaven he would have attained. Then, Shri Ramachandra did a puja of Parashuramji, and Parashuramji went to the Mahendra Parvat as fast as thought

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itself. Dashrathji’s suspense was over. He embraced Shri Ramachandra joyfully. He felt as though his son had been given a new lease of life. He ordered the marriage party to resume their journey. They reached Ayodhya with pomp and joy. The people of Ayodhya had decorated the city beautifully. Banners and flags were put up on all sides. Water had been sprinkled on the streets. Fragrant flowers had been scattered everywhere. People stood at the city gates, holding auspicious objects. Everybody welcomed the King and the barat joyfully. Kausalya and the other Queens sang auspicious songs as they helped their daughters-in-law descend, and escorted them to the temples. They told the brides to worship the Deity. The brides bowed down to all the elders. They began to live happily in their homes. The four Princes observed the Dharma of marriage, and served their father. After some time, Dashrathji told Bharatji, ‘My son, your Mama (maternal uncle) Yudhajit came here many days ago, to fetch you for a visit. So, go for a few days to your maternal grandparents, and give happiness to the people there.’ Bharatji accepted his father’s command and prepared to go with Yudhajit. But, what about Shatrughna? He would not budge from Bharatji’s side. He had no resolve of his own. Just as a puppet moves at the wishes of the puppeteer, Shatrughna was Bharatji’s puppet. So, when Bharatji started for his grandparents’ place, he took Shatrughna along, as one takes a toy. Bharatji’s maternal grandparents welcomed them warmly. Both brothers enjoyed their stay, but they missed their father. Dashrathji also thought about them constantly. With the departure of Bharat-Shatrughna, the task of serving their father fell on Shri Rama-Laxman. They were devoted in their service to their father. He was like a Devta for them.

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Gradually, Dashrathji handed over the responsibility of ruling the people to Shri Rama-Laxman. The people, and Dashrathji, too, were delighted at the skill and courtesy with which Shri Rama-Laxman ruled the Kingdom. Although all the sons of Dashrathji had great virtues, Shri Rama’s virtues were endless. All the people felt a deep content at His noble character and pleasant behavior. Their conjugal life was blissful. Shri Ramachandra loved Sitaji as deeply as she loved Him. Sitaji looked like a goddess. She seemed to be Laxmi incarnate. De`vataabhih sabhaa roope` seetaa shreeriva roopinee. (Baal Kand 77. 29) Sitaji’s feelings for Shri Ramachandra were manifold. She felt, ‘My father gave me to him in marriage, so it is my primary duty to serve him.’ A second feeling was, ‘I love him because he is more handsome and appealing than anyone else.’ A third feeling was, ‘I have bhakti for Shri Ramachandra because of his magnificent powers.’ A fourth feeling was, ‘from the viewpoint of the Atma-Paramatma, there is no difference between us; we are one, and inseparable.’ Thus, Sitaji served Shri Ramachandra from the viewpoints of Dharma, pre`ma (pure love), bhakti and one-ness. She was totally engrossed in Him. Shri Ramachandra, too, had merged with her totally, attracted by her beauty and sweetness. Their lives were such that it was as though Shri Ramachandra was the wood and Sitaji was the figure carved on it. Valmiki Maharaj says that Shri Sita-Rama were so engrossed with each other that each desired the other. Just as Laxmi looks beautiful beside Vishnu, Sitaji looked beautiful beside Shri Ramachandra.

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Ateeva raamah shushubhe` mudaanvito vibhuh shriyaa vishnurivaamare`shvarah. (Baal Kand 77. 30) Even though the marriages of Shri Ramachandra and His brothers had taken place on the same day, and the brides all came together to Ayodhya, Valmikiji has been very brief in describing their conjugal bliss. The fact is that Valmikiji was in a hurry to describe the greatness of Sitaji’s character. This is what he really wanted to do, because Shri Ramachandra had given her up when the people of Ayodhya began to question her chastity. Sitaji had been living at Valmikiji’s Ashram since then. He had seen her austere lifestyle. So, he wrote the Ramayana to establish the fact that Sitaji’s character was unblemished and chaste. She was a saintly and faithful wife. ‘Seetaayaashcharitam mahat – Sita’s character is great,’ is what Valmikiji stated. Shri Ramachandra’s giving up of Sitaji may be questionable from a worldly viewpoint, but it is perfectly acceptable from the viewpoint of the Ishwara. One of the characteristics of the Ishwara is to abide in all beings, and yet remain established in Kaivalya – the state where no other exists. It is not possible to have a natural relationship with the essence of the Ishwara. There, marriage also takes place, and there is also giving up, and separation. This is why I keep telling you that it is possible to see the Para Brahm Paramatma incarnate in a human being. He is not the master of any other plane of existence; he is the master of this world. We have completed the Bal Kanda of the Valmiki Ramayana today. We will start the Ayodhya Kanda tomorrow.

Om Shantih Shantih Shantih.

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Ramayanamrita

: 5 : We must remind ourselves repeatedly that Shri Ramachandra stays on this earth in human form. Valmiki, the son of the earth, is the one who sings His praises. Sita, the daughter of the earth, is His Dharma patni (wife in Dharma), and the Shesha, who holds the earth on his head, is His brother Laxman. Thus, all the relationships of Shri Ramachandra are with the people of this earth. Amazing signs are manifested in His life. His daily routine is seen to be the form of observing His Dharma. Shri Ramachandra’s Dharma is not limited to the Yagya shala – it is carried out on the roads as He walks, meets people, and interacts with His family. His bhakti is not limited to temples; it is sustained in the market place, and in a crowd. His Yoga (meditating on being yoked to the Atma) is not done only in a cave; it is done in the midst of people. His Gnan is not limited; it is present in every moment of His life, in every grain and particle. His Gnan remains unchanged among all the tendencies that rise in His mind. He laughs, but He also weeps. At times He is tranquil, and sometimes He is agitated. There is union in His life, but there is also separation. He stays at a Palace and also in the forest. Sometimes He meditates in solitude, and sometimes He is on the battlefield. It is the specialty of Shri Ramachandra’s multifaceted life that it is not one-sided. We had completed the Bal Kand of the Valmiki Ramayana yesterday. Ayodhya Kand begins with a description of Shri Ramachandra’s excellent qualities. His virtues are endless. Although His good qualities are limitless, there are none that

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can’t be adopted by a human being. All His qualities are worth inculcating and adopting. Valmikiji says – Sa cha nityam prashaantaatmaa mridupoorvam cha bhaashate`, Uchyamaanopi parusham nottaram pratipadyate`. (Ayodhya Kand 1.10) The meaning of this is that Shri Ramachandra is always calm. He speaks sweet words filled with affection, comfort, and sympathy for the one who listens. He ignores people who speak harshly. He makes no reply, remaining silent. He never reacts as another would, thinking, ‘I am a Prince, I am all-powerful, why did he speak to me like that?’ Kadaachidupakaare`na krite`naike`na tushyati, Na smaranyapakaaraanaam shatamapyaatmavattayaa.

(Ayodhya Kand 1. 11) Shri Ramachandra never forgot a good turn done to Him. If anyone helped Him in any way, He remembered it all His life. His control over His mind was such that even if someone did Him hundreds of injuries, He would not remember even a single one. It has already been said that Shri Ramachandra would make time, from His studies in marital arts, to obtain the Satsang of Mahatmas who had sheela, gnaana, and aayu (age), to gain from their wisdom and experience. Sheelavriddhairgnaanavriddhairvayovriddhaishcha sajjanaih, Kathayannaasti vai nityamastrayogyaantare`shvapi.

(Ayodhya Kand 1. 12) What is sheel? Sheel is, to have no feeling of droha (violent rebellion) for any, not to hurt anyone with harsh words or any action.

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Adrohah sarvabhoote`shu karmanaa manasaa giraa, Anugrahashcha daanan cha sheelame`tat pratishthate`. Hatred takes on the form of anger. Anger is converted into violence, and violence takes on the form of rebellion. So, the saintly people who possess sheel never permit hatred to remain in their hearts. They keep washing it away. The special quality of the Gnan-vriddha (‘vriddha’ means old, aged. Gnan-vriddha means a person who has great wisdom) that they continue to wash away the faults that arise from agnaana (lack of Gnan; ignorance). All the faults and lapses in our lives are caused by agnan. The Vedantis, Naiyayiks, and even Buddhists believe that that avidyaa (ignorance or nescience) is the mother of all our faults. In Yoga, they use the term ‘avidyaa’. In Sankhya, they use ‘avive`ka’ (lack of discrimination); and the word ‘agnaana’ is famous in Vedanta. All the faults in people come from avivek, avidyaa and agnan. It is seen at times, that faults remain in a person even after he has obtained Gnan. The reason is that we tend to forget to change our life in accordance with our Gnan. If our vivek (discrimination, sense of what is right) and our behavior are in accord, our life is bound to be unblemished. In the same way, the ayu-vriddha (aged people) have a vast experience of life. We can benefit from their experience, and make a correct judgment about what is right in which situation. Manuji Maharaj says that when a person bows to his elders and receives their blessings, it enhances four factors in his life. They are longevity, wisdom, a good reputation, and strength. Abhivaadanasheelasya nityam vriddopase`vitah, Chatvaari tasya varddante` aayurvidyaa yasho balam.

(Ayodhya Kand 1. 121)

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Shri Ramachandra kept the company of the sheel-vriddha, Gnan-vriddha, and ayu-vriddha, to widen His understanding. A person’s nature and lifestyle are affected by the kind of companions he has. By knowing who a person’s friends are, you can gauge what his nature is like. If a man enters a storehouse of cotton, a strand of cotton will be clinging to his clothes when he comes out again. Or, if he emerged from a room with a foul smell (or fragrance) clinging to his clothes, it will tell us whether there was some rubbish or some perfume stored in the room. Valmikiji says that just as musk is concealed in the naval of a musk deer, but the fragrance spreads all around, the fragrance of Shri Ramachandra’s personality would delight all the people. A man need not have all three – sheel, Gnan and ayu. It is quite likely that a person has sheel, but little Gnan, and is quite young. There will be people who have only one of these. There was always a crowd of such people surrounding Shri Ramachandra. What is important for us to note is that if even Shri Ramachandra had a need for such people, how much greater is the need of ordinary people, to benefit by the company of such people. Buddhimaan madhuraabhaashee poorvabhaashee priyamvadah, Veeryavaanna cha veerye`na mahataa sve`ta vismitah.

(Ayodhya Kand 1. 13)

Shri Ramachandra was highly intelligent. He handled people skillfully. He would talk warmly to all He met. Instead of waiting for the other person to speak, He would start talking pleasantly, so that the other person relaxed, and felt free to say what he wanted. He was not at all proud, even though He had immense strength and valor. He never wanted people to bow low and start speaking, before He gave the reply.

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Na chaanritakatho vidvaan vriddhaanaam pratipoojakah, Anuraktah prajaabhishcha prajaashchaapyanurajyate`.

(Ayodhya Kand 1. 14) No untruth ever touched Shri Ramachandra’s lips. He always respected elders. He loved His people deeply, and His people loved Him equally. Naashre`yasi rato yashcha na viruddhakathaaruchih, Uttarottarayukteenaam vaktaa vaachaspatiryathaa. Arogastaruno vaagmee vapushmaan de`shakaalavit, Loke` purushasaaragyah saadhure`ko vinirmitah.

(Ayodhya Kand 1. 17-18) Shri Ramachandra’s speech was always appropriate to the occasion. He was very careful that His words should cause no agitation for anyone. He had no interest in discussing anything negative. You will have noticed that people are quick to convey bad news. My brother, if you don’t make haste in conveying bad news, you will be allowing the person to be spared from grief for a little longer. Why the haste to make someone sad? Similarly, many people have the habit of talking about things that are not appropriate to the occasion. For example, they go to a wedding and talk about death. Or, they start to talk about something disgusting during a meal! Such people are strangers to the skill of appropriate conversation, and are never respected in society. Shri Ramachandra’s speech was always appropriate, and He always listened to what the other person said. He was conscious that He should object if the other person said anything to harm himself or any other, but otherwise, there was no need to start an argument. That is why it is said that Shri Ramachandra was not viruddhabhaashi (argumentative).

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If there was a theological discussion, Shri Ramachandra would support the opinion He considered correct. He would give logical justifications for His stand. On such occasions, it seemed that He was Vrihaspati (the Guru of the Devtas) himself! He would try to convince His opponents with gentle words and logic. If needed, He would cite historical examples, saying that the decision taken at that time supports this view. Although He advocated His opinions, Shri Ramachandra never spoke more than what was strictly essential. Dridhabhakti sthirapragyo naasadgraahee na durvachah, Nistandrirapramattashcha svadoshaparadoshavit. (Ayodhya Kand 1. 24) Shri Ramachandra had unshakable faith in His Gurus. His decisions were stable, taken after He had understood the matter. He never accepted any falsehood, and He never spoke ill of anyone. There was no neglect of anything, nor did He ever forget to do His duty. He was conscious of faults in other people, but even more conscious of His own faults. He regretted His own faults deeply. On one occasion, Shri Ramachandra lamented, ‘When a noble sharanaagata (one who has surrendered totally), suhriday (genuine well-wisher), and bhakta like Bharat placed his head on my feet, praying repeatedly that I should return to Ayodhya, I could not accede to his pleas. What greater fault could there be in me?’ Shri Ramachandra was fully aware that nobody in this world can be totally free of faults. ‘I have been at fault, Janaki has erred, and so has Laxman. Even my parents have been at fault. So, I should not focus on people’s faults; I should see the good in them.’ Shaastragyashcha kritagyashcha purushaantarakovodah,

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Yah pragrahaanugrahayoryathaanyaayam vichakshanah. (Ayodhya Kand 1. 25)

Shri Ramachandra was adept at discerning the shaastragya (people who knew the Shastras), kritagya (people who had the virtue of being grateful), and other mental tendencies in people. He knew unerringly who should be punished and when a punishment should be meted. He also knew the right time to reward someone, and who should be shown grace. His judgment about when restraint should be applied was as accurate as His judgment about the occasions that called for punishment or pardon. I am telling you about something that is relevant here. Dandaneeti (the policy of punishment) does not take paraloka (other lives or realms) into consideration. If a man declares in a Court of law that some lady was his wife in his previous life, so she should be given to him, will the Court entertain his plea? If a man forcibly occupies another’s house, and says that he did this because he had a debt to recover from his previous life, will the Police accept it? Or, if a person says, ‘Yes, I have committed the crime, but I will pay the penalty when I go to Hell,’ can it ever be permitted? There is but one answer to all three questions – ‘No!’ So, the policy of punishment has always been a temporal matter, and according to the law of the land. It is not possible to connect it to other births. Satsangrahaanugrahane` sthaanavinnigrahasya cha, Aayakarmanyupaayagyah sandrishtavyaya-karmavit.

(Ayodhya Kand 1. 26) Shri Ramachandra also knew how wealth should be earned, saved, and used. His grasp of economics was so good that He would divide His income prudently before using it.

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According to the Shrimad Bhagwat, a man who divides his income into five equal parts, and uses it suitably, will be happy in this world and in the next. The first part is for Dharma, the second is for yash (a good reputation), the third is for adding to the capital, the fourth is for relatives and the fifth is for maintaining one’s self. This is the wise and ethical apportioning of income. Dashrathji made a thorough and careful study of Shri Ramachandra’s many qualities. Then a desire to make Him the Yuvraj (Crown Prince) rose in his mind. He summoned a large gathering of important people to discuss the matter. He invited Kings from the North, South, East and West, heads of other groups and important citizens. He invited his priests and Ministers and also Shri Ramachandra to the conference. ‘Sirs!’ he said. ‘I have been protecting my people with the strength I have, in keeping with the tradition of my ancestors. This body of mine has grown old under the shade of the ceremonial white umbrella of this throne. I now feel incapable of continuing to bear this burden, so I wish to appoint my eldest son, Ramachandra, to the position of being the protector of the people, and relieve me of the task of ruling this land. All of you are aware that Ramachandra has qualities that are superior to my own in every way. His strength and valor are such that even great warriors are unable to stand before him. I am confident that he will prove to be the best King for you. If you consider my proposal to be suitable, and my thinking to be correct, please give me your whole hearted consent. If not, please tell me what I should do regarding this matter. There is no doubt that it will make me happy to make Ramachandra the Yuvraj, but please do not give your consent merely to please me. Please don’t hesitate to give me your opinion about what you consider best.’

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These days, people get a whiff of favoritism in everything and everyone. If a leader’s son is placed in an important position, he is accused of misusing his powers. The late Shri Prakashji told me with great sorrow that his being the Governor of Bombay turned out to be a curse for him, since he could not recommend his fully qualified son for the high position he deserved. People would have accused him of nepotism. Nobody could accuse Dashrathji of nepotism, because he had no intention of favoring Shri Ramachandra. The only partiality he had was that Shri Ramachandra was the eldest brother, and had every quality needed for being made the Yuvraj. As soon as Dashrathji finished speaking, the whole gathering gave their unanimous and joyful approval. ‘Maharaj! This is exactly what we desire! No doubt you have aged. So, do by all means, make Shri Ramachandra the Yuvraj. Sa raamam yuvaraajaanamabhishinjasva paarthivam.’ (Ayodhya Kand 1. 21) Dashrathji was happy to hear this, but concealed his feelings. ‘You have expressed approval of my proposal without having given it due consideration,’ he said. ‘This fills me with doubts. Please explain to me why you want Ramachandra to be the Yuvaraj while I am still living. Katham tu mayi dharma`na prithiveemanushaasati, Bhavanto drashtumichhanti yuvaraajam manaatmajam.’ (Ayodhya Kand 1. 25) A spokesperson of the assembly stood up. ‘Maharaj, we want Shri Ramachandra to be the Yuvaraj because of his numerous good qualities. In giving happiness to his people, he is like the full moon. He is as forgiving as the earth, as intelligent as Vrihaspati, and as powerful as Indra – the King of the Devtas.

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He possesses dharmagyataa (knowledge of Dharma), kritagyataa (the quality of being grateful), satyavaaditaa (the habit of speaking the truth), and jite`ndriyataa (self-restraint). He is unwavering, soft spoken, full of sheel and full of sympathy for those who suffer. His reputation and intelligence have been enhanced because of his associating with the learned and elderly. He is so tender hearted and sensitive that if he sees his people face any problem, it affects him more than it affects them. Vyasane`shu manushyaanaam bhrisham bhavati dukhitah.’ (Ayodhya Kand 1. 42) Commentators have taken great pleasure in this episode. They ask, ‘If a man is unhappy because of his own woes, how can another person stop him from grieving? Can his sorrow be reduced if the other person becomes even more sad and weeps even more? No. That is not possible. On the other hand, there is a mother who made her little child wear a gold bangle. The bangle either fell off, or it was stolen. The little child began to cry because he lost his bangle, but he was not aware that the bangle was valuable. The mother was aware of the value, so she was doubly sad. Not only had she lost a valuable bangle, she also felt guilty for not having been more careful. Had she been more vigilant, the bangle would not have been lost. Shri Ramachandra’s nature was like that. When he saw anyone sad, he would think, ‘I am looking after the people under the aegis of my father, Dashrathji. So, I am responsible if anyone has a problem. This man is suffering because of my negligence.’ This thought would make Him sad, and He would set Himself to remove the man’s sorrow. It is said that Vibhishan once did someone a grave injury in the area of Shri Rangam. The people caught him and beat him severely, but he did not die. So they shut him up in a cave.

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When Shri Ramachandra heard about this, He flew there in the Pushpak viman. Vibhishan was brought before Him, and his crime described in detail. After hearing everything, Shri Ramachandra gave this decision – Bhrityaaparaadhe` sarvatra svaamino dandamarhati. ‘Our law states that if a servant does something wrong, the punishment should be given to his Master. Had the Master been vigilant, there would be no scope for the servant to err. Vibhishan is my servant, my bhakta. So, kill me. Don’t kill my servant, my bhakta.’ Varam mamaiva maranam madbhakto hanyate` katham. This was Shri Ramachandra’s style and policy. ‘Maharaj,’ continued the spokesman, ‘Shri Ramachandra always talks smilingly. He has taken refuge in Dharma in every way. He does good to all. He has no interest in anything unethical. He never likes to talk about anything that causes friction or ill-will. Smitapoorvaabhibhaashee cha dhrmam sarvaatmanaashritah, Samyagyoktaa shre`yasaam cha na vigrihya kathaaruchih.’ (Ayodhya Kand 2.43-44) The people had already stated that Shri Ramachandra has established both Artha (prosperity) and Dharma together – ‘dharmashchaapi shriyaa saha’ (2. 29). Now they say that He has taken refuge in Dharma completely – ‘dharmam sarvaatmanaashritah.’ The indication is that Dharma is never divorced from Shri Ramachandra’s life. His life is filled with righteousness, whether He is at home, in the forest, or on the battlefield. This is why it is said that if anyone wants to see

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Dharma incarnate, he should look at Shri Ramachandra – ‘raamo vigrahavaan dharmah.’ You all know that there are four purushaartha (principal achievements) in a human’s life – Dharma, Artha (worldly possessions), Kama (fulfillment of desires) and Moksha (liberation from rebirth). Artha is outside, and Kama is in the mind. All the joys and sorrows connected to Kama are mental, not external. The factors that contribute to mental joys and sorrows may be outside, but the base is the mind. That is why doctors sedate a man who suffers from acute physical pain. A person is not conscious of pain while he sleeps. Sukha-dukha (joy and sorrow) are also experienced only when the mind is awake. Shri Ramachandra had made His mind so well-controlled and obedient, that it never wandered anywhere without the permission of the vive`ka-buddhi (the intelligence that can discriminate between the good and bad). His mind was allowed to venture only in the directions approved by His sense of right and wrong. Dharma stays in the vivek buddhi. ‘Jaanaati, ichhati, yatate`’ – means that we first know and understand whether a thing is good or bad. If it is bad, we want to leave it, and if we consider it to be good, we want to obtain it. The task of leaving is undertaken when we judge it to be bad, and the task of obtaining it is undertaken if we judge it to be good. It is the Dharma-buddhi (the intellect guided by Dharma) that gives the Gnan of good and bad. Shri Ramachandra’s level of self-control is glimpsed at the time of war. There is a description that there was no anger in Him, when He was fighting with Ravana. The Devtas were worried, and even Hanuman, Sugriva, Laxman and the others felt concerned. How would Ravana be killed, unless anger arose in Shri Ramachandra? They prayed to Shri Ramachandra, placing this problem before Him. Shri

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Ramachandra then awoke an artificial anger, saying, ‘Anger, come into my mind for a little while – krodham aahaarayaamyaham.’ So, this is Shri Ramachandra Bhagwan’s Dharma, that is always with Him wherever He goes. Such Dharma is the true Dharma. The Dharma that changes as per the situation, with the times, for a particular caste, as directed by an Acharya, or even comes with tradition, is not the real Dharma. Similarly, the fourth Purushartha of our lives is Moksha. It is obtained through Gnan. It was to obtain this Gnan that Shri Ramachandra associated with the sheel-vriddha, vidya-vriddha, and the vayo-vriddha. We have discussed this earlier. In conclusion, the spokesman said, ‘Shri Ramachandra has the capacity to protect not only this earth, but all three worlds. Neither his wrath, nor his grace, is ever futile. This is why all the people pray for his well being and good fortune. This is why we want him to be appointed the Yuvaraj. So, it is our prayer to you to do the abhisheka (ritual of coronation) of your son Shri Ramachandra, as the Yuvraj, as soon as possible. He is valorous like Vishnu, involved in the welfare of all, and respected by the Mahapurush (great people). Tam de`va de`vopamamaatmajam te` sarvasya lokasya hite` nivishtam, Hitaaya nah kshipramudaarajushtam mudaabhishe`kum varadatvamarhasi.’ (Ayodhya Kand 2. 57) The spokesman has compared Shri Ramachandra to Bhagwan Vishnu twice, while approving Dashrathji’s proposal. He first said that Shri Ramachandra looks as magnificent as Bhagwan Vishnu Himself – ‘saakshaat vishnuriva svayam’. Then, in conclusion, he said that Shri Ramachandra is as valorous as Bhagwan Vishnu – ‘tam de`vade`vopamamaatmaja.’ The

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indication is that nobody on this earth can compare with Shri Ramachandra, except Narayana Himself. Commentators have given the meaning of the word ‘dashrath’ as Narayana. They say that dash means a bird – the garuda (the eagle who is Bhagwan Vishnu’s mount), and the garuda is the chariot of Narayana, so ‘Dashrath’ means, ‘the one whose chariot is the garuda – that is, Narayana. So then, how could any King on earth compare with him? Only Shri Ramachandra can match Dashrathji. There is another point to be noted here. The way Dashrathji called the conference and placed the matter of making Shri Ramachandra the Yuvraj to his people, shows how a ruler should take important decisions. No Dharmik activity can be achieved just at the command of a King. For a Dharmik achievement, the King should consult his people, obtain their approval, and then undertake the task. This is proper governance, and this is true Democracy. Whether it is Monarchy or Democracy, the governance should be strong, and for the benefit of all. Human tendencies like desire, anger, and greed make a person flout decent norms, and this leads to misrule. If there was no fear of the law, it is impossible to say to what depths a person can fall because of his avarice. This is why our Acharyas have divided the human lifestyle into vaasanaanusaari (led by desires), and anushaasanaanusaari (led by the rules). They have told us that the downfall of a man led by desires is certain. For the man who is led by the rules, however, there is a beneficial arrangement. The advocates of the Purva Mimansa school of thought say that obedience is Dharma. When we obey our elders, our mistakes are not considered to be great sins (because the action was not done by our choice). So, we

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should work as directed by the elders. Shri Ramachandra also obeyed His elders. The Shrimad Bhagwat gives a concise description of the life of Shri Ramachandra. Two adjectives are given therein – upaasita lokaaya and upashikshitaatmane`. Upaasita lokaaya means that Shri Ramachandra did the upaasanaa (worship) of the loka (people). He did not worship the Ishwara, Brahman, or the Atma; He worshipped His people, His public. He always sat with His people, asking about their lives, understanding their joys and sorrows, their feelings and their lacking, their prosperity and poverty. A person gets engrossed in his object of worship. Shri Ramachandra was engrossed with His people. Upashikshitaatmane` means that Shri Ramachandra had given His mind such shikshaa (training) that it had become His disciple. A disciple is not just a boy who has his ears pierced, wears certain clothes, and receives a mantra. A disciple is one who follows the discipline set by his Guru. Shri Ramachandra’s mind always remained within the rules He set for Himself. Dashrathji’s joy was boundless once it became clear that everybody approved of the decision to make Shri Ramachandra the Yuvraj. He dissolved the assembly saying, ‘I am very happy that you wish to see my eldest son Shri Ramachandra as the Yuvraj. I feel that my influence has spread and become incomparable. Ahosmi paramapreetah prabhaavashchaatulo mama, Yanme` je`shtham priyaputram yauvaraajyasthamichhatha.’ (Ayodhya Kand 3. 2) Then Dashrathji requested Vasishthaji to instruct the servants, and procure everything that would be required for the abhishek. He told his confidential Aide, Sumantra, ‘Please go

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to Ramachandra and ask him to come to me as soon as possible.’ Shri Ramachandra came at once. Dashrathji lovingly made Him sit on an appropriate throne, and said, ‘My son, your good qualities have pleased all the people. Everybody says that you should be made the Yuvraj. So, prepare yourself for that position. The abhishek will be done under the planet Pushya tomorrow. Since you already have all the good qualities needed in the Yuvraj, I do not really need to give you any advice, but being your father, and the ruler, affection prompts me to give you the benefit of my experience. I want to tell you that the vinay (modesty and courtesy) you have, should be increased and become your refuge in your dealing with your people. Similarly, you should always retain your ability of self-restraint. Never permit the bad habits that are prompted by desire and anger to come near you. Please understand that if anyone hesitates to speak his mind to you, it is because there has been something lacking in your behavior. All the people should have faith in you, and be fearless in expressing their feelings. A King’s life is not the personal life of an individual; it is the life of the people.’ After listening to this sermon, Shri Ramachandra bowed down to Dashrathji, and went to His palace. Dashrathji summoned Shri Ramachandra again, when he came to his private chambers after he finished his work at Court. ‘My son, I am very old now,’ he said. ‘I have repaid all my debts. Apart from appointing you as Yuvraj, I have no unfulfilled duties. I will definitely complete the ritual to make you the Yuvraj, during Pushya tomorrow. Both you and Sita should practice self-restraint until tomorrow, and sleep on a bed of kusha grass. Tell your guards to be vigilant in guarding you, because there is always the possibility of some untoward obstruction when anything auspicious is planned.’

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Shri Ramachandra bowed down to Dashrathji, and returned to His palace, and thence to His mother, Kausalya. Kausalya had already heard the news about His being appointed the Yuvraj, so she was seated in the temple of Shri Ranganath, prying for His good fortune. The Valmiki Ramayana gives a clear description that Kausalya used to do Yagyas. She would do havan (fire worship), and japa (ritual chanting) of Vedic mantras. She would worship the Devtas. This meant that she prayed for the good of all creation, and for all people to have kalyaana-buddhi (an intellect of universal benevolence). Along with this, she would give her blessings to Shri Ramachandra. Kausalya is supremely kushala (dexterous in every aspect). It seems as though the equanimity in the life of Shri Ramachandra has come – not from Dashrathji – but from Kausalya. It was the equipoise in Kausalya’s life that came into the life of Shri Ramachandra. Sumitra and Laxman had come to Kausalya while she was doing her worship. They also asked Sitaji to come there. Shri Ramachandra came to His mother and bowed down at her feet. ‘Mother,’ He said, ‘Father has made an announcement today, that I will be crowned as Yuvraj during the Pushya tomorrow. Sita and I are to fast, and practice restraint. So, please do all the rituals for our welfare.’ Kausalya was very happy to hear this. She smelt Shri Ramachandra’s head (a gesture of affection) and blessed Him, saying, ‘May you live long, my son! May the enemies who obstruct your path be destroyed. Vatsa raama chiranjeeva hataaste` paripanthinah.’ (Ayodhya Kand 4. 39) The practice of smelling the head and blessing a younger person is an ancient one. If the child is young, the elders kiss

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him, but if he is grown up, they don’t kiss him; they smell his head. The significance is the same. Shirashchumban (kissing the head) is smelling the head. This is the indication in the Sanskrit language. After receiving the blessings of His mother Kausalya, Shri Ramachandra went to His rooms with Sitaji, and they observed the proper discipline. According to our Bharatiya (India) tradition and culture, the mother is given greater respect than the wife. There is a three-fold relationship with the mother – shraddhaa (faith), bhakti (loving devotion), and pre`ma (love). With the wife there is the two-fold relationship of Dharma and prema. The Dharma and prema, however, must be reciprocal. When love crosses the boundaries of decorum, it become disruptive. So, it must have some Dharma in it. If the husband comes home feeling exhausted and unwell, and the wife is too lazy to get up; she lies on the bed and tells him to make a cup of tea for himself, it is not proper behavior. The decorum is that the husband is not only to be loved, he is also to be respected. The same applies to the wife. There is no scope for dispute or strife between them. The relationship between a husband and wife is unbreakable; it is eternal. You have been told about the vows taken by both during the marriage ceremony, when the bridegroom accepts the hand of the bride. Both should remember the pledges they made before the sacred fire, and should maintain conjugal harmony. When the citizens of Ayodhya heard that Shri Ramachandra and Sitaji had commenced a fast, preparatory to the Rajyabhishek (the Coronation ceremony), their happiness knew no bounds. People started decorating not only their own houses, but the whole city. Ayodhya was beautified in a very short time. The Raja marga (the King’s thoroughfare) looked extremely grand. Young and old, men and women – all said,

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‘May our Maharaja Dashrath live long, because it is thanks to him that we are getting the darshan of Shri Ramachandra’s Rajyabhishek.’ The desire to see the abhishek was by no means limited to the people of Ayodhya. It had spread to the masses in all directions. A sea of people flocked to Ayodhya to see the Coronation. Thus, the people of Ayodhya and its neighboring States crowded on the streets in the hope of seeing Shri Rama’s Rajyabhishek. Musicians started playing music on the streets. There was celebrating in the rooms of the Queens Kausalya, Sumitra and Sita. They were doing charity, and auspicious rituals for good fortune. Kaikeyi, however, was too engrossed in admiring her own beauty, and in loving thoughts of her husband to know what was happening beyond her rooms. She came to know of the abhishek when her maid servant told her about it. You know that sorrow comes from the place of one’s attachment or pride. Because of his old age, Dashrathji had the sudden thought of making Shri Ramachandra the Yuvraj. The representatives of the people endorsed his thinking. By chance, the auspicious timing fell on the very next day. Dashrathji felt that it would be best to accomplish this auspicious task without delay. He knew that it would take considerable time for his messengers to reach Mithila and Kaikeya, and bring back the Kings and Bharat-Shatrughna. The auspicious timing would pass long before they could reach Ayodhya. He felt confident that they would all be happy to hear about Shri Ramachandra’s Rajyabhishek; and not misconstrue his not calling them for it. This is the reason Dashrathji forbore to send envoys to Mithila and Kaikeya. Some people believe that Dashrathji was deliberately devious, due to political reasons. Their belief is based on the different

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versions given in other Ramayanas. According to these, Dashrathji had made a promise to Kaikeyi, at the time of their marriage, that her son would be made King of Ayodhya. After their marriage, Kaikeyi had once saved Dashrathji’s life, when he fell during the battle with the Asuras. Dashrathji was pleased, and told her to ask for any two boons she liked. ‘I will save them for some other occasion,’ she had replied. This is why Dashrathji felt that it would be best to crown Shri Ramachandra while Bharat-Shatrughna were away. Some people even believe that Kaiykeyi’s father, Ashvapati, and brother, Yudhajit, had come to know that Dashrathji would not make Bharat the King. They had started making preparations for war, intending to defeat Dashrathji and make Bharat King of Ayodhya. Dashrathji had come to know about these plans, and that is why he was in such a hurry to make Shri Ramachandra the Yuvraj. However, these are all stories from other sources. One can, if one searches carefully, find some indication to justify these, but it would be difficult to state that Dashrathji had so many considerations in mind. Bhavabhooti has written, in ‘Mahavir Charitam’ that ever since Ravana, the King of Lanka had been told that he would be killed by the son of Dashrath and Kausalya, he had spared no effort to prevent the birth of Shri Ramachandra. The Anand Ramayana describes that Ravana had kidnapped Kausalya when she was just a few days old. He had also kidnapped the baby Dashrath. He put them in two different boxes, and put the boxes in two different rivers. He expected that they would float in different directions, and drown. Then there would be no chance of their getting married, or the one who was to kill him, of being born. See the ruling of the Lord! Both boxes floated until they reached the shore of a small island. A boatman caught the

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boxes, and opened them, He found a baby girl in one and a baby boy in the other. Just then, many great Devtas and Rishi-Munis came there. They got the two babies married and brought them to Ayodhya. The Anand Ramayana also has a story saying that it was Ravana who sent Parashuramji to Janakpur after Shri Ramachandra had broken the dhanush. He thought that Parashuramji would kill Shri Ramachandra for breaking Shivaji’s dhanush, and he would be safe. Ravana had also placed Bali on the road to Lanka. He told Bali to kill Shri Ramachandra when they met. Ravana had, furthermore, appointed Marich-Subahu, Tataka, and Surpanakha for this job. Manthara was placed at Ayodhya to harm Shri Ramachandra at every opportunity. This tells us how alert Ravana was about his enemy, and the elaborate plans he had made for his own safety. I am telling you all these stories to make you familiar with the different versions that are written about the life of Shri Ramachandra. You may say that Ravana is moha (delusion), or you may say that he is ahankaara (arrogance), or you may say that he is something else. Those who do not like the character of Ravana’s Adhibhautik (physical) form, describe this Adhidaivik (of divine influences) form, or Adhyatmik (metaphysical) form. There is one group that believes Ravana to be a bhakta of the Lord. The Lord’s servants, Jay and Vijay, were born on this earth as Ravana and Kumbhakaran, because of a curse given by the Sanakadi Rishis. The maid servant, who gave the news of Shri Ramachandra’s abhishek to Kaikeyi, was called Manthara. She had come from Kaikeyi’s father’s place, and stayed with Kaikeyi as a privileged person. She was quite impertinent. Manthara went up to the terrace of Kaikeyi’s palace when the city was preparing for Shri Ramachandra’s abhishek. She saw

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the streets being sprinkled with scented water, and lotus flowers being strewn here and there. She saw the flags that fluttered all round. Manthara was amazed to see how beautiful the city looked. She wondered why it was being decorated. Her eyes fell on the terrace of Shri Ramachandra’s palace close by. She saw Shri Ramachandra’s maid servant standing there, looking elated. ‘Why is Ayodhya so full of joy today?’ she asked. ‘Which festival is all this in aid of?’ ‘Don’t you know anything?’ answered the other maid. ‘Oh, Shri Ramachandra’s abhishek will take place tomorrow! All the preparations are for the Rajyabhishek.’ Manthara was most upset to hear this news. She came down quickly and went straight to Kaikeyi’s chamber in a rage. Kaikeyi was lazing on her bad. ‘Oh, you fool!’ cried Manthara. ‘You lie here in utter unconcern, when a mountain of sorrow is about to fall on you and crush you! All your happiness and good fortune is about to slip out of your hands, because your husband is determined to harm you.’ Kaikeyi was distressed to hear Manthara speak so roughly all of a sudden. She sat up in bed and said, ‘Manthara, what has happened to upset you so much? Has anyone beaten you, or abused you? Tell me, what is the cause of your agitation?’ ‘Nobody has beaten or abused me,’ said Manthara. ‘Maharaj Dashrath is planning to make Shri Ramachandra the Yuvraj tomorrow. That is why I am filled with grief. I burn with worry. I have come to tell you what is good for you. I know that if sorrow comes to you, I will also be steeped in sorrow. Tava dukhe`na kaike`yi mama dukham mahadbhave`t.’ (Ayodhya Kand 7. 22) Kaikeyi paid no attention to Manthara’s sorrowful words. Her ears were ringing with the joyful tidings of Shri Ramachandra’s abhishek. She jumped up joyfully from the

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bed, and gave Manthara a beautiful piece of jewelry. ‘Manthara! The news you have given me is very sweet. I feel no differently towards my Rama and Bharat. I am overjoyed to hear that the Raja will do the abhishek tomorrow. You may ask for any boon, as a reward for bringing me such good news. I will surely grant it! Raame`vaa bharate` vaaham vishe`sha napalakshaye`, Tasmaat tushtaami yad raajaa raamam raajye`bhishe`kshyati.’ (Ayodhya Kand 8. 35) These words made Manthara even more unhappy. She used her ability to speak skillfully, to frighten Kaikeyi with dreadful possibilities. ‘Kaikeyi! You are feeling happy about the very thing that you should lament about! I am upset to see your faulty understanding of the situation. The fact is that Kausalya is the one who has the good fortune, because it is her son who is being crowned. She will obtain unhindered power over the whole world through her son. You will be left standing before her with folded hands, like a servant!’ Even these words of Manthara failed to affect Kaikeyi. She began to speak about Shri Ramachandra’s many excellent qualities. ‘Oh, Manthara,’ she said, ‘Why are you so full of anger on this auspicious occasion? Ramachandra is as dear to me as Bharat; perhaps even dearer, since he serves me even more than he serves Kausalya. So, take it that it is Bharat who is getting the Kingdom that is being given to Shri Ramachandra. Shri Ramachandra’s nature is such that he considers his three brothers to be no different from his own self.’ Manthara’s fury increased at these words of Kaikeyi. Her breathing became labored due to her distress. ‘My Queen!’ she said, ‘You see good in the bad because of your folly. But

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you do not know how precarious your position is. When Shri Ramachandra becomes the King, it will be his son who will be King after him. Bharat will be swept aside completely. Not only that, he will be deprived of all luxuries, like an orphan. Remember this – if Shri Ramachandra becomes the King, he will definitely send Bharat out of the Kingdom. He may even have Bharat killed! Dhruvam tu bharatam raamah praapya raajyamakantakam, De`shaantaram naayayitaa lokaantaramathaapi vaa.’ (Ayodhya Kand 8. 27) Kaikeyi’s heart trembled in fear when she heard these terrible words. Anger arose, and overcame her. ‘Manthara!’ she cried, ‘I will not let Shri Ramachandra become the Yuvraj! I will send him to the forest as soon as possible, and make Bharat the Yuvraj instead! But – tell me, how can this be achieved? The preparations for Shri Ramachandra’s Rajyabhiskek are all complete. The abhishek will be done tomorrow. How can we stop it?’ Manthara was pleased. ‘I will tell you how to stop it,’ she said. ‘You have often spoken about the time of the de`vaasura sangraama (the war between the Devtas and the Asuras), when you had saved your husband’s life. The Raja had been pleased with you and granted you two boons. You had deferred taking them at that time, saying you would ask for what you wanted later on. The time has come to ask for those boons. For one boon, ask for Bharat’s Rajyabhishek to be done, instead of Shri Ramachandra’s. For the other boon, ask for Shri Ramachandra to live in the forest for fourteen years. When Shri Ramachandra stays away from Ayodhya for fourteen years, Bharat will win the hearts of people during that time. His rule will be consolidated.

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Now, go to the kopa bhavana (the chamber of anger) without any delay. Lie down on the bare floor. Use no mattress. When the Raja comes to you, refuse to look at him or speak to him. Begin to weep and roll on the floor as soon as you see him. There is no doubt that the King loves you so much that he would be prepared to walk into a raging fire for your sake. Neither can he do anything that displeases you, nor can he bear to see you angry. He will not hesitate to give his life for you. He will, however, try to entice you by offering attractive alternatives. Don’t let yourself get tempted by any of the alluring offers he makes. Remain firm in your demand. Before asking for what you want, make sure that the Raja swears to grant whatever you ask. Then, he can’t turn back on his word. My Queen! I repeat! When your boons are granted, and Rama accepts to stay in the forests for fourteen years, and Bharat becomes the King, then Rama will no longer be the Rama he is today. His charisma will fade. Bharat will have no enemies left. His rule will be absolute. E`vam pravrajitashchaiva raamoraamo bhavishyati, Bharatashcha gataamitrastava raajaa bhavishyati.’ (Ayodhya Kand 9. 33) Kaikeyi was convinced by Manthara, and pleased with her. She began to shower praise on her. Although Kaikeyi was intelligent and wise, she strayed onto the wrong path like an ignorant child, under the influence of Manthara. See how terrible is the consequence of kusanga (bad association)! The Gita says that when a man’s mind dwells upon sense objects and indulgences, he gets attached to them. He begins to associate with them. This association gives rise to kaama (desire). When kama is thwarted, it causes krodha (anger). Krodha creates sammoha (delusion and

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unreasonableness). Sammoha makes the person forget his sense of right and wrong, his duty and his conscience. When the buddhi (intellect) is thus destroyed, the person will definitely be destroyed too. Dhyaayato vishayaanpunsah sangaste`shoopajaayate`, Sangaatsanjaayate` kaamah kaamaatkrodhobhijaayate`. Krodhaatbhavati sammohah sammohaatsmritivibhramah, Smritibhranshaad buddhinaasho buddhinaashaad pranashyati. (Gita. 2. 62-63) This is exactly what happened to Kaikeyi. Getting the association of the wicked Manthara and acting on her advice, the first thing Kaikeyi got was widowhood. Then, her son, Bharat, disdained the throne, and disdained her as well. She was disgraced for all time. There is one more point worth noting. Even a crooked woman like Manthara advised Kaikeyi to make Dashrathji take a shapath (oath) on satya (truth), to swear that he would keep his word, before she asked for the boons. This means, in earlier times, people gave great importance to the vows they took and the pledges they made. They considered a pledge an irrevocable commitment. In those days, people never backed out, once a pledge was made. There is no saying to what depths a man may fall, once he moves away from his principles, due to fear of sorrow or trouble. It is the Dharma of a human being to be firm in one’s principles, and carry out the promise he made. This tells us how much aatmabala (strength of character) he has. Shraddhaa-vishvaasa (faith and confidence) are also strength of character. A weak person lacks the capacity to endure hardships. Nor can he have faith and confidence in any other. Only a person who has this wealth of atmabal can be

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satyapratigya (one who fulfills his vows), and dridhapratigya (one is who firm in his resolve). That is why even the Shrimad Bhagwat has a description of aatma-poojaa (worship of the self), telling us not to starve the body, but keep it healthy. Similarly, a shapath (to swear in the name of the Lord or a loved one) was a very serious matter. People would test criminals by making them take a shapath, because even criminals feared to take a false oath. The present situation is such that here is scant value for a pratigyaa (pledge or vow), or a shapath. People are quick to make vows and break them. A man’s word no longer has any value. Manthara turned Kaikeyi’s buddhi (intellect) to such an extent that she was completely brainwashed. She went into the kopa bhavan, removed her garland and necklace, and scattered them on the floor. She put on soiled garments, and lay down on the ground. Dashrathji finished giving the instructions to his priests and ministers, about Shri Ramachandra’s Rajyabhishek. Then he went first of all, to Kaikeyi’s palace, to personally convey the good news to her. Not seeing her anywhere, he asked the servants where she was. Her maid servants told him timidly that Kaikeyi had run towards the kopa bhavan in a temper. Dashrathji felt terribly depressed. He was overcome with gloom as he walked slowly towards the kopa bhavan. When he saw her state, his concern knew no bounds. He could not imagine why she should sulk on a day when everyone else was rejoicing. He sat on the floor beside her, and started stroking her lovingly. ‘Devi,’ he said, ‘I cannot believe that you are angry with me. Tell me who has displeased you. I am constrained to fulfill every wish of yours, so tell me clearly what is in your mind.’ ‘Maharaj,’ said Kaikeyi, ‘Neither has anyone harmed me, nor have I been insulted by anybody. I have a wish, and I want

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that wish to be fulfilled. If you wish to fulfill it, you must first make a pratigyaa, take a shapath, and only then will I tell you what I want.’ Dashrathji said, ‘Kaikeyi, you know that with the sole exception of Shri Ramachandra there is no one who is dearer to me than you. I take the shapath of that same Shri Ramachandra that I will definitely fulfill your heart’s desire. Now, tell me, what is it that you want?’ Kaikeyi felt slightly reassured. She called out to all the Devtas to bear witness, and said, ‘You had given me two boons at the time of the Devasura sangrama. For one boon, grant that the things gathered for Shri Ramachandra’s abhishek will be used to do Bharat’s abhishek instead. For the second boon, grant that Shri Ramachandra wears an ascetic’s valkal garments (made of the bark of trees) and mriga-charma (deer-skin), and goes to the forests for fourteen years. This is all I ask. I have only these two desires. Please fulfill them as quickly as possible.’ Dashrathji fainted when he heard these cruel words from Kaikeyi’s lips. He regained consciousness after a long time. He expressed his displeasure at length. It is given in detail in the Valmiki Ramayana, and you can read it in the original or its translation. It cannot be given in detail here. You can take it in brief that Dashrathji spent the whole night sitting on the floor with Kaikeyi, trying to reason with her. He pleaded with her, and tried to convince her. ‘Kaikeyi,’ he said, ‘Ramachandra has always treated you as his own mother. You have also been praising his good qualities, and loving him as you love Bharat. What has made you so hard hearted today, that you are prepared to give a vanavaasa (life in the forest) of fourteen years, to the same Ramachandra who you love as dearly as life? It will bring you no benefit to do this. I put my

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head at your feet, and pray to you to be pleased with me, and not send Shri Ramachandra to the forest. Kaikeyi, if – as the first boon – you want Bharat to receive the Rajyabhishek, I accept your wishes. This will also please Shri Ramachandra, because he loves Bharat as much a life itself. There is not the slightest desire in his mind, to become the King. I will send envoys in the morning, to bring Bharat from his grandfather’s place. However, leave your demand of banishing Shri Ramachandra to the forest for fourteen years.’ Dashrathji thus spent the while night in trying to convince Kaikeyi, but she refused to budge an inch. In fact, she gave a sermon to Dashrathji, citing examples from the Puranas, about people who kept their pledge. She continued to stick to the two demands she had made.

Om Shantih Shantih Shantih

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Ramayanamrita

: 6 : The Valmiki Ramayana is a historical epic. Its main rasa (emotion) is karuna (pathos). The Mahabharata is also a historical epic, but its purport is the experience of the shaanata rasa (peace). Innumerable episodes of conflicts, battles, friction, ups and downs in life, etc have been described in the Mahabharata, but at the end, the prevailing emotion is nirve`dya – disgust with worldly matters. The predominant emotion in the Valmiki Ramayana is karunaa – pity, or compassion. Among the rasas, some people consider the shringaara (romance) rasa to be the main rasa. Others feel that karunaa is a very lofty emotion – ‘E`ko rasah karunaa e`va’ (Uttarcharita 3. 47), because it melts the heart and makes it malleable. The human mind collects all kinds of sanskaara (subtle impressions) through innumerable past lives, from the parents and grandparents from both sides, from prenatal experiences, and from various other positive and negative influences. It gets hold of some factors that get firmly embedded in it. If they are vikaara (distortions, wrong tendencies), they take the person to a wrong path. If they are sanskaras, they made the person so rigid and dogmatic that he is disinclined to hear any opinion but his own. In that condition, the mind of the person becomes a superimposition (on the truth). So it is necessary that some episodes come into our life, that melt our hearts. These episodes may be visual or auditory – whether we see them, or hear about them – our heart should be melted by them. Our heart has become hardened, like wax, or iron, or copper, or silver; set into a variety of forms. It has

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been dyed in different hues, and is rigid with certain convictions. None of them can be removed until our heart melts. We get trapped in this world because we consider these forms, colors, and convictions to be the reality. We are led into doing injustice and wrong action, because of these beliefs. Our convictions induce us to inflict pain on others. So, until these are melted or burned, our hearts will not be able to accept any lofty subject – like the words of the satpurush (saintly people), sadvichaara (good thoughts), sadbhaava (goodwill), or svaanubhooti (realization). The good outlooks then settle in the mind, and good is seen everywhere. Come; let us now go to Ayodhya. As described yesterday, Kaikeyi is lying in the kopa bhavan, with her dress in disarray. Dashrathji is sitting on the floor near her. The night has been spent in discussion. Dashrathji expressed concern over the boons Kaikeyi asked, and lamented over them. He rebuked her, reasoned with her, and told her repeatedly to take back her demand. Kaikeyi remained unmoved. Even when Dashrathji told her that he would die without Shri Ramachandra, she ignored what he said. Dashrathji accepted one of the boons Kaikeyi asked, saying that he would crown Bharat instead of Shri Ramachandra. He asked her to withdraw her second demand, of sending Shri Ramachandra to the forests for fourteen years, but Kaikeyi refused. The fact is that Manthara’s words had raised such perverse thoughts in Kaikeyi, that she did not think about her own future. She remained obstinately set on getting what she wanted. Ultimately, Dashrathji was had no option but to accept both the boons. ‘I am bound by my Dharma of keeping my pledge,’ he said. ‘I am losing my consciousness, so I want to see my beloved son Shri Ramachandra., who is always inclined towards Dharma. Let him be brought here.

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Dharmabandhe`na baddhosmi nashtaa cha mama che`tanaa, Jye`shtham putram priyam raamam drashtumichhaami dhaarmikam.’ (Ayodhya Kand 14. 24) Vasishthaji arrived at the gates of the Royal palace at dawn, because the time for the Rajyabhishek was approaching. Sumantra had already come there. Vasishthaji told Sumantra, ‘Everything is ready for the abhishek. Tell Maharaj to come quickly, so that Shri Ramachandra’s Rajyabhishek can be completed within the Pushya nakshatra.’ Sumantra had no idea about what had transpired in the palace during the night. He was allowed unrestricted entry into the palace. So, when Vasishthaji told him to go, he went in and stood near Dashrathji. Thinking Dashrathji to be asleep, he started to awaken him by eulogizing him (as per the custom for waking the King). Dashrathji did not like these praises. ‘Why do you give me pain by saying such things?’ he asked. Kaikeyi spoke up. ‘Sumantra, Raja was unable to sleep all night because of his joy for the Rajyabhishek, so he is feeling very sleepy now. Bring Shri Ramachandra here quickly, and give no thought to this. Raamamaanaya bhadram te` naatra kaaryaa vichaaranaa.’ (Ayodhya Kand 14. 61) ‘How can I go, unless I get the command from Maharaj’s lips?’ asked Sumantra. ‘It is true,’ confirmed Dashrathji. ‘I do want to see Shri Ramachandra. Bring him here without delay. Sumantra raamam drakshyaami sheegrahamaanaya sundaram.’ (Ayodhya Kand 14. 63)

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When Shri Ramachandra came with Laxman, He bowed at the feet of Dashrathji and Kaikeyi. Dashrathji could only utter His name. His eyes were brimming with tears, and his throat was choked. He could neither see, nor say anything to Him. Shri Ramachandra felt anxious, seeing Dashrathji’s condition. He asked Kaikeyi, ‘Mother, have I unwittingly done something wrong? Is that why my Father is unhappy with me?’ ‘No,’ replied Kaikeyi. ‘You have done nothing wrong. There is something else on his mind, but he is unable to say it because of fearing you.’ Shri Ramachandra was distressed to hear this. ‘Mother! At Father’s bidding I can walk into a raging fire. I can consume poison, or jump into the sea! Maharaj is not only my Father, he is also my Guru. I will carry out whatever command he gives, so please tell me what he wants. I take a pratigya to fulfill it. My name is Rama, and I do not indulge in double-talk. Kaishye` pratijaane` cha raamo dvirnaabhibhaashate`.’ (Ayodhya Kand 18. 30) Kaikeyi told Shri Ramachandra about the King’s granting her two boons. ‘One boon I have asked is that the preparation made for your Rajyabhishek should be used for Bharat’s. The second boon is that you should sacrifice the abhishek and go into the forests for fourteen years. That is the whole matter in a nutshell. Maharaj has sunk into this pitiable condition at the thought of being separated from you. His mouth is dry; he lacks the courage to look at you or talk to you. However, Ramachandra, obey your father’s command, and protect his Satya-Dharma. Save him from this crisis.’

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Even these unpleasant words did not give pain to Shri Ramachandra. ‘Mother,’ He said, ‘this is a very good thing. I will definitely carry out Maharaj’s pratigya. My only regret is that Maharaj did not tell me this himself. I can obey any and every command of his. Please convey my assurance to him, and ask him to wipe away his tears. I will go to the forest without any delay, with my hair tied like an ascetic’s and wearing clothes made of bark. Mother, you, too, have a right over me! I can obey any command you give. Despite this, you did not tell me directly; you told Father, inflicting pain on him. This indicates that you don’t consider me to be your own, and you see no virtue in me. Whatever was to happen has happened. Please try your best to ensure that Bharat looks after the Kingdom and serves Father.’ Listening to Shri Ramachandra’s words, Dashrathji felt terribly unhappy. His intense grief prevented him from saying anything, but his body was racked with his sobs. Shri Ramachandra could not bear to see him in this condition. He did the parikrama (circumbulate as a token of respect) of Dashrathji and Kaikeyi, and bowed down to them. Then He set off in the direction of Kausalya’s palace. Valmiki says that even though Shri Ramachandra was giving up the whole world He could have ruled, and was going to the forest for fourteen years, His mind was as undisturbed as the mind of a liberated Mahatma who has gone beyond all worldly considerations. There was no vikaara (disturbance or distortion) of any kind in Shri Ramachandra’s state of mind. Na vanam gantukaamasya tyajatashcha vasundharaam, Sarvalokaatigastye`va lakshyate` chittavikriyaa. (Ayodhya Kand 19. 33)

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The tranquility of Shri Ramachandra’s chitta (state of mind) was such that the expression on His face, when He was told about His Rajyabhishek, was no different from the expression when He was told about His vanavasa. Goswami Tulsidasji eulogizes that lotus face of Shri Ramachandra, at the start of the Ayodhyakand. Prasannataam yaa na gataabhishe`katastathaa na mamle` vanavaasadukhatah, Mukhaambujashreeraghunandandasya me` sadaastu saa manjulamangalapradaa. Now, picture the scene that took place when Shri Ramachandra reached His mother, Kausalya. Kausalya had stayed up all night, praying for Shri Ramachandra’s good fortune. She was doing the puja of Bhagwan Vishnu when He entered her rooms. When He bowed at her feet, she raised Him lovingly, and embraced Him. She smelt His head and said, ‘My Son, go and have the darshan of your satya-pratigya (one who is true to his pledge) father. He will do the abhishek to make you the Yuvraj just now.’ Then Kausalya invited Shri Ramachandra to be seated, and told Him to have some food. Shri Ramachandra touched the carpet respectfully, but said, ‘Mother, I no longer require such expensive carpets, because I will shortly go away to the Dandakvana (the harsh forest). I will have to spend fourteen years there, and get used to sitting on a grass mat, and eating wild berries and edible roots. Father is making Bharat the Yuvraj, and sending me to the Dandakvana as an ascetic.’ Kausalya collapsed when she heard this news. Shri Ramachandra lifted her tenderly, brushing off the dust with His hands. He tried His utmost to comfort her, but her distress

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would not be eased. ‘My son!’ she wept, ‘If that be the case, take me with you.’ Laxman could no longer contain himself. ‘Mother!’ he said, ‘It is not at all to my liking that Shri Ramachandra should give up the Rajya Laxmi (the wealth of the Kingdom) and go to the forest for fourteen years. Father is old, and Kaikeyi has him in her clutches, so he can do anything at this moment.’ Laxman spoke of the many actions that could be taken against Dashrathji and Kaikeyi. ‘I will fight for Shri Ramachandra’s Rajyabhishek,’ he declared. ‘I will kill everybody who opposes me. If necessary, I will not hesitate to imprison or even kill Father.’ Hearing Laxman’s brave words, the weeping Kausalya said, ‘My son Ramachandra, you have heard what Laxman said. Now, do what you think is right. In my opinion, you should not go away from here.’ Shri Ramachandra soothed His mother Kausalya, and ultimately won her permission to go to the forest. Similarly, He soothed Laxman, wiped his tears, and consoled him. Shri Ramachandra then went to Sitaji. She had completed her puja, and was waiting for Him to come. She kept thinking that the Rajyabhishek would be over by now, and He would come any minute. As soon as Sitaji saw Shri Ramachandra approaching, she noticed the sorrow in His face. ‘Nath (lord)’, she said, ‘Why are you sad? How is it that you are not happy at a time when you should be pleased about your Rajyabhishek?’ Shri Ramachandra told her all that had transpired. ‘My beloved, I will go to the forest, but you must remain here, and fulfill your Dharma.’ Sitaji was somewhat annoyed to hear this. ‘What are you saying?’ she asked. ‘I feel like laughing to hear you say such a thing, because it is not worthy of a Prince like you! For a wife,

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her husband is her only refuge in this life and in the next. She has no other support – neither parents, nor a son, nor friends; not even her own body. If you are going to the forest, I will go with you, too. I will walk ahead, removing the thorns and sharp stubs from your path. Yadi tvam prasthito durgam vanamadyaiva raaghava, Agrataste` gamishyaami mridnantee kushakantakaan.’ (Ayodhya Kand 27. 7) Shri Ramachandra described the hardships of forest life, and refused to take Sitaji with Him. Sitaji responded by saying something remarkable, with a spurt of anger. ‘Shri Ramachandra! Had my father, Janak, King of Mithila, known that your claim to manhood was merely physical, that you were like a woman in your actions, he would not have made you his son-in-law despite the fact that you broke the dhanush! Kim tvaamanyata vaide`hah pitaa me` mithilaadhipah, Raama jaamaataram praapya praapya striyam purushavigraham.’ (Ayodhya Kand 30. 3) Hearing Sita’s fiery words, and the other arguments she gave, Shri Ramachandra agreed to take her with Him. ‘Mithileshnandini (daughter of the King of Mithila)’, He said. ‘Since you are born for the purpose of accompanying me to the vana (forest), there is no way I can leave you behind. It is just the same as an aatmagnaani (an enlightened person) cannot give up his natural joyfulness. Come with me, stay with me, and fulfill your Dharma. Anugachchatva maam bheeru sahadharmacharee bhava.’ (Ayodhya Kand 30. 40)

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Shri Ramachandra’s eye fell on Laxman, who stood there with tears streaming down his face. He had been present during this whole discussion. He caught hold of Shri Ramachandra’s feet. ‘Arya (noble Sir),’ he said, ‘I will go to the forest with you!’ At first Shri Ramachandra tried to convince Laxman with different arguments, to stay back. When He saw that Laxman was determined to go with Him, he gave His consent. After this, Shri Ramachandra called all the Brahmins, Brahmacharis (celibate students), servitors, and well wishers, and distributed all His and Sitaji’s wealth among them. He went with Sitaji and Laxman to Kaikeyi’s palace, to have the darshan of Dashrathji. Dashrathji got up as soon as he saw the three of them coming. He ran towards then as fast as his legs would go, but before he could reach them, he fainted and fell on the ground. All the men and women present were in an uproar. The hearts of Shri Rama-Laxman and Sitaji melted in anguish. All three helped to lift Dashrathji gently and lay him on his bed. When Dashrathji regained his consciousness, Shri Ramachandra asked his permission to leave for the forest. ‘Sita and Laxman wish to go with me,’ He said. ‘I tried my best to convince them to remain here, but they do not wish to stay here, so please give them leave to go to the forest, too.’ ‘My son!’ cried Dashrathji, ‘I am deluded because of my boons to Kaikeyi. So, don’t bother about what I say. Make me a prisoner and seat yourself on the throne of Ayodhya. Aham raaghava kaike`yya varadaane`na mohitah, Ayodhyaayaam tvame`vaadya bhava raajaa nigrihya maam.’ (Ayodhya Kand 34. 26) ‘No, Maharaj,’ replied Shri Ramachandra. ‘May you rule this world for thousands of years. I will now live only in the forests, because I have no wish to accept the Kingdom. I will

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go around the forests for fourteen years, fulfill the pratigya, and then return to Ayodhya and bow down at your feet.’ Dashrathji held Shri Ramachandra close when he heard this. All present wept to see this touching sight. Sumantra became unconscious because of his intense anguish. When he recovered, he trembled violently with anger. In front of everyone, he rebuked Kaikeyi sharply, ‘You have given up your husband, who rules the world! There is no lowly action you can’t stoop to! I think you are a kulaghaatinee (one who ruins her lineage)!’ He said many more harsh words but they had not the slighted affect on Kaikeyi. Suddenly Dashrathji sat up and told Sumantra, ‘Since Shri Ramachandra is resolved to go to the forest, order my Chaturangini Army to follow him. Let all my wealth and store of grain be sent with him. Send skillful hunters who know the secrets of the forest, and send the main weapons and the people of the city with him.’ Kaikeyi’s face paled when she heard this. She objected shamelessly. ‘What will Bharat do with a Kingdom that has no wealth and no people?’ she demanded. ‘What kind of a vanavasa will it be, if the whole Army, wealth, the public and the Ministers go with Ramachandra?’ ‘Anaarye` (ignoble woman)!’ shouted Dashrathji. ‘Why do you whip me with the lashes of your tongue? You object now, to my sending the Army and materials with Shri Ramachandra. Why didn’t you ask for that earlier?’ Instead of being intimidated, Kaikeyi replied with redoubled fury. ‘Unless Shri Ramachandra leaves for the forest today, with his jataa (hair) and valkal (bark garments), like an ascetic, I will kill myself! I will either hang by a rope, or consume poison in front of your eyes, and then you can see the scene and weep!’

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Dashrathji was silenced. Kaikeyi got up herself and brought valkal-cheer for Shri Ramachandra, Laxman and Sita. ‘Wear these,’ she told them,’ and go into the forest immediately.’ Shri Ramachandra and Laxman wore the valkal-cheer, but Sitaji did not know how they were to be worn. She stood there helplessly, holding them in her hands. Seeing this, everybody’s eyes filled with tears, but Kaikeyi’s heart did not soften. Ultimately, Shri Ramachandra made Sitaji wear the valkal. The other Queens of Dashrathji kept saying that Sitaji should stay back with them, but Shri Ramachandra ignored them. Just then Vasishthaji came there. His eyes, too, filled with tears at the sight that met his eyes. ‘Evil minded Kaikeyi!’ he said, ‘You are truly a blot on the lineage of the Kaikeya Kingdom! Wicked woman, you want to cross all limits! Hear this – the very Bharat for whom you are doing all this, will – when he comes – put on valkal-cheer and go with his brother Shatrughna to Shri Rama-Laxman and Sita in the forest. No Kingdom will remain where Shri Rama is not present, but even the forest will become an independent Kingdom if Shri Rama lives there! Kaikeyi, Sita is your daughter-in-law! It is absolutely unsuitable that you make her wear valkal. Remove the valkal, and give her the best of garments to wear. It is only Shri Ramachandra’s vanavasa you have asked for; not Sita’s. So, she will go to the forest wearing her full and proper dress.’ Dashrathji also scolded Kaikeyi, and she kept quiet. Sitaji did not take off her valkal because she wanted to dress like her husband. I do not want to elaborate because the time is limited. I just want to say that this episode of Shri Ramachandra’s leaving for the forest, is one that melts all hearts. People always say that they hope that no problem or misfortune ever comes into

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their lives, but siddhi (success or achievement) is born from suffering. It comes to the person who endures and faces trouble. Bhavabhooti has given the example of gold. Gold is burnished by heating. In the same way, the karuna rasa in Shri Ramachandra’s life melts the human heart and makes it bright. Had Shri Ramachandra not endured the hardships of the forest, how could He have met so many people? How would the vanavaasi (forest dwellers) have got the benefits He gave? How would the people living in these places have gained the happiness of being with Him? How would people come to know of Shri Ramachandra’s deep love for His people? How would people gauge the extent of His sacrifice, and His love for His brothers; and how much He respected His father’s commands? There is no doubt that had Shri Ramachandra remained at Ayodhya and accepted the throne, His life would never have been so lustrous. Nor would people be so attracted towards Him. According to the Valmiki Ramayana, the character of Shri Ramachandra is the base for the exalted position He holds in people’s hearts. Shri Ramachandra is not merely the Raja or Maharaja who lives in the city of Ayodhya. He goes into the forest now, as He went with Vishwamitraji earlier. His purpose is to protect the saddharma (the real Dharma) and satpurusha (saintly people). He will meet the forest tribes like Kola, Bheela, and people who live on the mountains. He will meet monkeys and other forest dwellers, and bring them all good fortune. He will also bring good fortune to the Rishis, Maharshis and the Satpurush living in seclusion or in Ashrams. Just as the Bhagwan doesn’t live only in Vaikunth; He also descends to this earth, Shri Ramachandra doesn’t live only in palaces, He also goes into the forests. He wants to

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meet everybody who lives in the remote areas, and understand their joys and sorrows. Unless He meets them and understands the joys and sorrows of all His people, how will He know of their problems? A King must know about the problems of all his people, and make suitable arrangements for the welfare of all. Kaikeyi’s deep love for Shri Ramachandra is mentioned even in the Valmiki Ramayana. Some of the other Ramayanas say that Shri Ramachandra had, on the strength of His love, obtained a boon from Kaikeyi. The boon was that Kaikeyi should send Him to the forest for fourteen years, so that He could benefit the people there. Kaikeyi, too, had made Shri Ramachandra take a pratigya that He would accept the throne of Ayodhya when He returned. She told Shri Ramachandra that He must obtain knowledge about every person, object, the birds and animals, species of creepers and trees; because this knowledge would help in making His reign excel in every way. That is why you will see that Kaikeyi is rebuked by Dashrathji, Bharat-Laxman-Shatrughna, and even Vasishthaji. However, when anyone speaks ill of her in the presence of Shri Ramachandra, He says, ‘Only a person who has never had the association of Saints and Mahatmas can blame my mother.’ Dosha de`hi jananee jada te`hi, Taahi na saadhusabhaa je`hi se`yi. Shri Ramachandra’s attitude towards Ravana is also free of blame – this is indicated clearly in the Valmiki Ramayana. He knew that Ravana was His servant in his previous existence. Had Ravana not been born, who would Shri Ramachandra have fought with? Who would He have killed and uplifted?

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How would Shri Ramachandra have got the great fame He got by killing a Rakshasa who terrified so many? The thing is, it is difficult for people to understand which incident or action contains what benefits. So, people become unhappy at the episode of Shri Rama’s going to the forest. It was proved, later on, that this was tremendously beneficial for the people. We should have a far-sighted outlook, and experience the Lord’s auspicious rule in every situation. Now, let us return to Ayodhya, where the karuna rasa has manifested. The public outside the palace is outraged. Inside Kaikeyi’s palace, Dashrathji and the women weep piteously at the sight of Shri Rama-Laxman-Sita wearing valkal, ready to leave the city. At first Dashrathji wanted Shri Ramachandra to stay back for at least one day. When Shri Ramachandra did not agree, he ordered his chariot to be readied. At Dashrathji’s command, the Treasury Minister presented Sitaji with valuable garments and jewelry. Mother Kausalya gave advice to Sitaji about how a wife should serve her husband. Shri Ramachandra pleaded with His mother Kausalya, to serve Dashrathji without blaming him. Shri Ramachandra had already asked Dashrathji to take care of Kausalya’s every need and comfort, and support her in every way. Shri Sita-Rama bowed down to Dashrathji and Kausalya, and took their leave. Laxman bowed down to Kausalya and caught the feet of his mother Sumitra. The blessings given by Sumitra to Shri Rama-Laxman are superb! She told Shri Ramachandra, ‘Go, my son. Go on your way. May your path always be filled with good fortune.’ Sumitraa gachha gachhe`ti punah punaruvaachatam. (Ayodhya Kand 40. 8)

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Then Sumitra told Laxman, ‘My son, Shri Ramachandra is not only your elder brother, he is also your well-wisher; love him deeply. I am sending you to the forest so that you can serve them. Never be careless in your service. Today onwards, Shri Ramachandra is your father, and Sita is your mother, and the forest is your Ayodhya. So go happily. Raamam dasharatham viddhi maam viddhi janakaatmajaam, Ayodhyaamataveem viddhi gachha taata yathaa sukham.’ (Ayodhya Kand 40. 9) Then Shri Ramachandra, Sita and Laxman took leave of all, and came out of the palace. They climbed onto the chariot that stood ready, equipped with all their astra-shastras. The chariot moved forward at a word from Shri Rama. All the people cried out in anguish, and started to follow the chariot. ‘Sarathi (driver),’ they called, ‘go slowly! We want to have a darshan of Shri Rama-Laxman-Sita, because we will not be able to see them now.’ Dashrathji, too, cried out, ‘I will look at my Rama!’ He came out, and began to follow the chariot. Kausalya also came out, saying, ‘O Rama! O Sita! O Laxman!’ She began to run after the chariot. ‘Sumantra!’ called Dashrathji, ‘Stop!’ ‘No, Sumantra,’ said Shri Ramachandra. ‘It will not be right to stop now. It will only create more suffering. Let us go faster.’ Sumantra had to obey Shri Ramachandra. He urged the horses to go faster, and the chariot was soon out of sight. However, Dashrath and Kausalya kept looking after it till they could no longer see even the dust of the wheels. Dashrathji collapsed, and fell on the ground. Kausalya tried to support him by holding one arm, and Kaikeyi held the other. As soon as Dashrathji saw Kaikeyi, his body burned as though on fire. ‘Don’t touch me!’ he cried. ‘I don’t want to look at you! You are not my wife!’ Then Dashrathji told his servants, ‘Carry me

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to Kausalya’s palace. That is the only place I can get some peace.’ The servants obeyed him. When he reached Kausalya’s palace, he found that he could not see anything. ‘Kausalya,’ he said, ‘my vision has gone with Shri Ramachandra! I am unable to see you. Come near and touch me.’ Kausalya was feeling utterly wretched at being separated from her son. Her distress became intense when she saw her husband’s condition. Seeing her weep in helpless frustration, Sumitra came close to her and tried to give her courage. ‘My sister, what are you weeping for?’ she asked. ‘Your son, Shri Ramachandra has gone to the forest to fulfill the pratigya of his father, who is a Mahatma. Sita – who is like a Laxmi incarnate, and Laxman – who is a superb archer, have elected to go with him. The sun, moon, and wind all know his greatness, so they will all serve him. Shri Ramachandra is a valiant warrior. Moreover, Mahatma Vishwamitra has given him a number of divine weapons. No enemy can stand against him. He will live in the forest as he lived in Ayodhya. I tell you truly – please believe what I say – it will not be long before the stipulated period of vanavasa is over. You will soon see Shri Ramachandra, Sita and Laxman bowing at your feet. You should be giving courage to others! Why are you breaking down like this?’ Sumitra’s words dispelled Kausalya’s sorrow like the clouds are scattered in autumn. Sadyah shareere` vinanaasha shokah sharadgatau me`gha ivaalpatoyah. (Ayodhya Kand 45. 31) Even after Dashrathji, Kausalya and some others turned back, the people of Ayodhya continued to follow Shri Ramachandra’s chariot. Shri Ramachandra was deeply moved

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to see their love. He loved His people as His children. In Sanskrit, the word prajaa (people) means putra (son). So, Shri Ramachandra said lovingly, ‘O my people, I am going to the forest only to protect my father’s commitment to keep his pledge. I can’t turn back! Please go back, and please give even more love to my brother Bharat than you give to me. He may be young in years, but he is old in Gnan. His nature is very tender. I am confident that he will prove to be an excellent King. He will dispel all your fears.’ Ultimately, Shri Ramachandra said, ‘You should definitely listen to my appeal, and return to Ayodhya. You should try in every way to ensure that my father does not suffer.’ The people, however, loved Shri Ramachandra too much to leave Him. The more He urged them to return, the more they wanted Him for their King. Then, the Brahmins, the learned and elderly people in the group came forward. They gave their arguments, urging Shri Ramachandra to return to Ayodhya. Seeing them, Shri Ramachandra got down from the chariot, and walked beside them, listening to what they had to say. They reached the banks of the Tamasa River, as they talked. Shri Ramachandra decided they would spend the night there. Nobody ate or drank anything that night. They stayed up till past midnight, talking among themselves. It was in the small hours of the night that fatigue finally overcame them, and they dropped off to sleep. Shri Ramachandra, Sita, Laxman and Sumantra were, all four, wide awake. ‘The people are saying that if I don’t turn back, they will live with me in the forest,’ thought Shri Ramachandra. ‘The Brahmins refuse to leave me. They will stay with me, doing their Yagyas. They are not worried about what they will eat. They are willing to subsist on wild berries and leaves. How much they love me! But, for one thing, Ayodhya will not be

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the same without them. For another, my vanavasa will not be fulfilled if my people remain with me. A third factor is that they will face tremendous discomfort in the forest. They are not prepared to listen to reason, so it is best that I go away quietly while they sleep.’ Shri Ramachandra told Sumantra to quietly pole the horses, and take them away. Shri Ramachandra, Laxman and Sitaji sat in the chariot as soon as it was ready. Sumantra drove it in a way that the wheel tracks would be untraceable. This is Shri Ramachandra’s sheel! He could, had He so desired rebuked His people and compelled them to return to Ayodhya, but that was not in His nature to do. So, He slipped away quietly. Actually, good qualities like sheela (kindness and modesty), saujanya (goodwill), samataa (equanimity), asanagataa (non-attachment), tyaaga (sacrifice), tapasya (asceticism), are the virtues that make a man complete. Shri Ramachandra had an abundance of them. Unless a person has these qualities he can neither understand Shri Ramachandra’s lofty character, nor inculcate these qualities into his own life. Shri Ramachandra’s chariot progressed steadily. The villagers in all the surrounding areas had come to know about the vanavasa. So, the people of the villages they passed began to walk with the chariot. When they reached the boundary of the Kausal kingdom, Shri Ramachandra turned to face Ayodhya, and bowed His head. ‘Ayodhye`,’ He said, ‘I will have your darshan when the stipulated time of the vanavasa is over.’ Then He turned to the villagers with tears in His eyes. ‘You have done me a great favor by following me for such a distance,’ He said. ‘Now, please grace me by bidding me farewell and returning to your homes.’ The villagers wept as they turned back homewards.

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The chariot reached the city of Shringaverpur that was built on the banks of the Ganga. King Guha of the lineage of Nishad ruled this place. He loved Shri Ramachandra as much as life itself. When he heard that Shri Ramachandra was coming, he went to welcome Him, accompanied by his ministers, relatives and associates. When he began to bow, Shri Ramachandra lifted him up and embraced him. It is Shri Ramachandra’s exceptional quality that He does not see anyone as superior or inferior. He accepts people as His own, even when they are considered socially inferior. He has no hesitation in befriending anyone. ‘Maharaj’, said Guha. ‘I am overjoyed to have a beloved guest like you! From today onwards, my Kingdom is your Kingdom. Please accept it.’ Guha then placed all kinds of tasty dishes before Shri Ramachandra, and invited Him to have some food. Shri Ramachandra showed His pleasure at seeing Guha and his people well and happy. He asked whether all was well in his Kingdom. At last He said, ‘Nishadraj! I accept all this tasty food you have offered by touching it with my hand, and I ask you to take it back. The reason is that we will fast in the tirtha (holy place) today. Please do arrange for fodder and water for our horses. Feeding them will be welcoming me.’ A grass bed was prepared under a tree for Shri Rama-Sita. They lay down to rest. Guha wanted that Laxman should also lie down on another bed and get some rest, but Laxman had no wish to sleep. He sat, leaning against a tree close by. Guha sat beside him. They talked through the night, guarding Shri Sita-Rama. Guha had a deep love for Shri Ramachandra. Moreover, he was a king, and knew the treachery Kings are capable of. So, he did not trust Bharat. He made arrangements for Shri Ramachandra’s safety up to far distances.

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In Goswami Tulsidaji’s Ramcharitmanas, the conversation between Guha and Laxman is full of Darshan (philosophy), Vedanta, and bhakti. In the Valmiki Ramayana they are sad because Shri Ramachandra (who was used to sleeping on sheets like the foam on milk) and Sitaji (who had never stepped barefoot on the hard earth) were sleeping on a grass bed without having food or water. Shri Rama-Sita got up at dawn. Preparations were made for them to cross the Ganga. Shri Ramachandra told Guha to send for a boat. Before getting into the boat He told Sumantra to return to Ayodhya. Sumantra was unwilling, but agreed when Shri Ramachandra reasoned with him. Shri Ramachandra gave him separate messages to convey to His parents and others. They are worth reading in the Valmiki Ramayana. After sending Sumantra, Shri Ramachandra also sent Guha back. He sat in the boat with Sita and Laxman. When they reached mid-stream, Sitaji prayed to Gangaji, ‘De`vi (goddess), my husband is going to the forest to obey his father’s command. Please shower Grace, that he may fulfill all his duties. I will do your puja when we come back after fourteen years..’ The boat reached the other bank. Shri Rama-Sita-Laxman got off, and went ahead on foot. The episode in the Ramcharitmanas, when Kevat washes the feet of Shri Ramachandra, is narrated joyfully by people who give discourses, but it is not given in the Valmiki Ramayana. There is a wonderful episode in the Valmiki Ramayana after this. After getting down from the boat and walking some distance, Shri Rama-Sita-Laxman rested under a tree that night. Shri Ramachandra told Laxman to return to Ayodhya, as He feared for the safety of Kausalya and Sumitra. He wanted to test Laxman. ‘My brother,’ said Laxman, ‘Why do you give me pain by saying such things? Just as a fish cannot

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live without water, neither Sita nor I can live without you for even a minute. Na cha seetaa tvayaa heenaa na chaahamapi raaghava, Muhoortamapi jeevaavo jalaanmatsyaavivoddhritau.’ (Ayodhya Kand 53. 31) The following morning, Shri Rama-Laxman-Sita walked on, meeting people on the way, until they reached Bharadvajji’s Ashram. Bharadvajji welcomed them warmly, offered them fruits and roots to eat, and arranged for their accommodation. ‘Please stay here in comfort,’ he said. ‘Bhagwan,’ replied Shri Ramachandra. ‘Your Ashram is indeed beautiful, but it is too close to Ayodhya. If we stay here, people will keep coming here to meet me. So please give the matter some thought and suggest a suitable place for us.’ In this episode also, there is a difference in the version of the Ramcharitmanas and the Valmiki Ramayana. Goswami Tulsidasji’s Bharadvajji believes Shri Ramachandra to be the Bhagwan, and gives great importance to getting His darshan. Valmikiji’s Bharadvajji, however, says nothing on these lines. Bharadvajji gave some thought to the subject and then suggested Chitrakut as a suitable place for them at stay at. He spoke about the greatness of Chitrakut. ‘Anyone who gets the darshan of Chitrakut’s mountain peak, gets the fruit of many good deeds. This is why many great Rishi-Munis live there,’ he said. Chitrakut is indeed an important pilgrim spot in India. Goswami Tulsidas has written, in one of his poems, ‘Aba chit ache`la chitrakootahi chalau’, meaning, ‘O my mind, be alert, and come to Chitrakut. The Mandakini flows here, the Kamadgiri Mountain is here, and the Ashram of Atri-Anasuya is here.’

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This appealed to Shri Ramachandra. Shri Rama-Sita-Laxman crossed the Yamuna and reached Chitrakut. They felt very happy to get the darshan of Maharshi Valmiki there. Shri Ramachandra told Laxman to build a parna kutir (thatched hut) there. Laxman at once set to work and built a lovely thatched hut that was conveniently divided into a bed room, sitting room, and a kitchen. He did not make a hut for himself because he had no need for it. All he wanted was to serve Shri Rama-Sita at all times. A book called ‘Ramachandravasayana’ was printed from Gujarat, but is no longer available. It described the daily life of Shri Rama-Sita when they were living at Chitrakut. Shri Ramachandra gave Sitaji lessons in archery. She would cling to Him in fear when she heard the trumpeting of a wild elephant, or the roar of a lion. Shri Ramachandra would frighten away the animals by a single twang on His bow string. Bonfires were always kept burning near the parna kutir. Shri Ramachandra would teach Sitaji the names and characteristics of all the vegetation and wildlife around. This is how they passed their time. They were very happy living at Chitrakut. Sumantra returned to Ayodhya after spending a little while with Nishadraj Guha. He saw that the city looked joyless. People crowded round him in thousands, as soon as they saw him. They asked where Shri Rama-Sita-Laxman were. When he told them that they had crossed the Ganga at Shringaverpur, they began to weep. Sumantra went straight to Dashrathji, who was still clinging to the hope that he may bring back Shri Rama-Sita Laxman with him. When Dashrathji heard that Sumantra had come back alone, he pelted Sumantra with questions. ‘Why didn’t you bring them back with you? Tell me, where are they now? How

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are they? What are they doing? What did Rama say when he bid you farewell? What did Sita say? What did Laxman say?’ Sumantra replied to all the questions, but did not convey Laxman’s message. Laxman had uttered bitter words of reproach, and Shri Rama had forbidden Sumantra to convey them. It came as a great shock to Dashrathji, to accept the fact that Shri Ramachandra would not return for fourteen years. He felt defeated and lamented inconsolably. Kausalya tried her best to comfort him, but her words fell on deaf ears. Dashrathji wept as he told her about how he had been cursed, long years ago, by the aged parents of a Rishi Kumar (a young Rishi) he had shot and killed inadvertently. Dashrathji was out hunting at night. He heard the sound of water being disturbed, and thought it was a wild animal that had come to the river to drink water. He shot an arrow in the direction the sound came from, and the arrow hit the young man who had come to fill a pot of water for his aged parents. The parents had cursed Dashrathji, saying that he, too, would suffer from the same anguish of being separated from his son. ‘Their curse is now fulfilled,’ said Dashrathji. ‘My death is very near now.’ Dashrathji continued to lament in this manner. All present listened helplessly, until sleep overcame them. In the middle of the night, Dashrathji called out, ‘Rama! Rama!’ as his spirit left his body. The following morning, people were in an uproar when they heard of Dashrathji’s death. Everybody gathered there. Dashrathji’s body was preserved as per Vasishthaji’s instructions, and men were dispatched to call Bharat to Ayodhya immediately. Bharat had had a nightmare about Dashrathji that night. He could not enjoy the entertainment his friends had arranged for the day. Then, Vasishthaji’s messengers arrived, and told him

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only that Vasishthaji had asked him to return with all possible speed. Bharatji took permission from his grandparents, and set off in a chariot at once. When Bharatji reached Ayodhya, the city was looking desolate and empty. He felt concerned, anticipating bad news. He got down quickly from his chariot and went into Dashrathji’s palace. Not seeing his father there, he went to the palace of his mother, Kaikeyi. He bowed to her. She jumped up joyfully and embraced him, and smelt his head. She drew him down beside her and started to ask about the well-being of her parents and relatives. Bharatji replied shortly. ‘All is well there, Mother, but where is my Father? I came here hoping to have his darshan.’ ‘My son,’ said Kaikeyi. ‘Your father has, after a long rule, departed from this world.’ Bharat broke down to hear this. ‘Mother,’ he wept, ‘Please inform Shri Ramachandra at once that I am here. He is my only refuge now; he is my father. I want to bow at his feet.’ Kaikeyi had to tell him what had happened in his absence. ‘Shri Ramachandra has gone, with Sita and Laxman, to the forest for fourteen years. I have sent them away, because your father was planning to do Shri Ramachandra’s Rajyabhishek. This did not seem right to me. So, I demanded the Rajya (Kingdom) for you and vanavasa for Shri Rama. Do not grieve; be brave. Complete the last rites of your father, and then rule the world.’ Bharat’s grief became unbearable as he grasped what Kaikeyi was saying. ‘O Kulakalankini (a blot on the lineage)! You have heaped sorrow upon sorrow on me, by sending Father from this world, and making my brother a vanavasi! You have given pain to my mothers Kausalya and Sumitra by separating them from their sons. It will be hard for them to stay live now. Oh, didn’t you know that the tradition of our lineage is that

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the eldest son becomes the King and his brothers serve under him? Your thoughts are sinful! I will never fulfill your wish. You have laid the foundation of such a crisis for me that it can kill me. There is only one solution, and that is for me to go to the forest and bring back my elder brother and have his Rajyabhishek done.’ After saying this, and a great deal more in the same vein, Bharat became unconscious. Later, when he regained consciousness, he blamed Kaikeyi bitterly yet again, and then went off in the direction of Mother Kausalya’s palace. Kausalya had set out, along with Sumitra, to meet Bharat, as soon as she heard that he had returned. She had become so weak and sorrowful that she fainted on the way. Bharatji ran to her and held her close, weeping inconsolably. When Kausalya came to her senses, she embraced Bharat lovingly. However, some bitter words slipped out, ‘My son, you wanted the Rajya. Now you can rule it; Sumitra and I will go and live with our sons and daughter-in-law.’ Bharatji could not bear these words. He fell at Kausalya’s feet and said, ‘Elder Mother! Don’t say such things! I had no idea about what was happening here. I am completely innocent!’ Bharatji took several oaths to convince Kausalya that he had no hand in, or knowledge of what had happened. People can read these shapath in the Valmiki Ramayana. Bharat fell unconscious to the ground. Kausalya’s heart melted. ‘My son! Enough! Don’t take any more oaths. I am convinced that you have not been lured away from the path of Dharma. Get up, collect yourself, and do your duty.’ Bharatji was breathing painfully and lamenting continuously. The night passed in deep dejection. Vasishthaji and the Ministers gathered the next day and the last rites of Dashrathji were done according to our Shastras. The shraaddha kriyaa (the ritual for the departed soul) was

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done on the twelfth day. Bharatji gave gifts to Brahmins and did a lot of charity. The ritual of the shraaddha helps to increase shraddhaa (faith). Shraddhaa rises in the heart of a person who does a shraaddha. He develops the faith that the jeevatma (the Atma attached to a body) exists even after the body dies. The Ishwara is the one who gives the fruits of actions and deeds. So, the items offered in a shraaddha are seen by the Ishwara, and sent to the realm where the jeeva is, giving comfort to the departed soul. If the jeevatma has obtained liberation, the fruit of the shraaddha is bestowed on the person who does the shraaddha. The fruit won’t come back in the form of the pinda (symbolic ball of rice that is offered to the departed soul to eat), or any other item. It comes in the form of peace and comfort. The items offered in the ritual are merely a method of sending one’s faith, because shraddhaa (faith) is a Devta; and a Devta needs a vehicle, or action, on which he can come and go. If you simply fold your hands and offer a couple of flowers, it will reach the Devta on whom you have faith. The ritual of shraaddha as given in our Shastras is far from being unscientific. There is a great science behind it, so we should try to understand it. When the shraaddha was done, Bharat and Shatrughna recalled all the noble qualities of their father. They grieved for him. Vasishthaji somehow managed to bring them to a semblance of normality. After the ritual of the thirteenth day was over, Shatrughna – who seldom voiced his opinion – said, ‘Brother, it is most unfortunate that even my elder brother Laxman could not stop Shri Ramachandra from going to the forest. He ought to have imprisoned Father without thinking of right and wrong!’ As Shatrughna spoke, he noticed Manthara passing by, bedecked with jewelry. He caught hold of her plat and began

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to drag her in fury. Manthara started screaming for help. Kaikeyi heard her screaming and came to save her, but Shatrughna rebuked her so sternly that she drew back in fear. Ultimately, Bharatji said, ‘Shatrughna, I would also have killed Manthara, but I am afraid that if Dharmatma Shri Ramachandra hears that she has been killed, he will never speak to us again. So, forgive her.’ Shatrughna let Manthara go. The Ministers and Officers all pleaded with Bharatji to accept the throne. ‘The Kingdom is without a ruler, now,’ they said. ‘Maharaj had pledged that you would be made the King, so it is right and proper that your abhishek should be done. Please allow us to do your Rajyabhishek.’ ‘What are you saying!’ exclaimed Bharatji. ‘Shri Ramachandra is my elder brother, so it is he who will be the King. I will take the entire Army with me, and go to the forest. I will do Shri Ramachandra’s Rajyabhishek and bring him back to Ayodhya. Please see to it that the road to the Ganga is made smooth, so that the people can travel in comfort. Vasishthaji summoned a large conference, inviting the Ministers and advisers, Generals of the Army, Brahmins, Kshatriyas, Vaishyas and others, to discuss the matter. Bharat-Shatrughna were present. In front of them all, Vasishthaji proposed that Bharat should give his consent for the Rajyabhishek, since Bharat’s father as well as his elder brother, Shri Ramachandra, had given the Rajya to Bharat. So, Bharat should now take up the responsibility of protecting the world. After hearing this proposal, Bharat spoke, with tears in his eyes. ‘Gurudev,’ he said, ‘this Kingdom and I both belong to Shri Ramachandra, so you should place only the proposals that are Dharma-sangat (righteous) at this meeting.

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Dharmatma Shri Ramachandra is my senior – both in age and in virtue. He alone is entitled to the Rajya. I would be considered a blot on the Ikshvaku vansha if I were to agree to become the King. The sin my mother has committed is deplorable. For that, I fold my hands and bow to Shri Ramachandra, from where I stand. I wish to follow him under all circumstances. If I don’t succeed in bringing him back, I will pray to be allowed to go, like Laxman, with him to serve him.’ Then, in front of Vasishthaji, Bharatji told Sumantra to inform all the Ministers, Generals, close relatives, and important people that they would leave in the morning. All the people present burst into spontaneous praise of Bharatji. They set off the next morning. Kausalya and the other Mothers, Vasishthaji and the other priests, the Ministers and the Generals, and the important citizens all accompanied Bharatji. They rode on horses, elephants, and chariots. They soon came to Shringverpur. I have already told you that Guharaj of Shringverpur was devoted to Shri Ramachandra, and he also harbored some doubts about Bharatji. He suspected that Bharatji was taking his great Army to harm Shri Ramachandra. He kept his own Army on alert, and instructed the boatmen not to ferry anyone across the Ganga without his permission. He was confident that incase Bharatji’s intentions were bad, he would fight Bharatji and rout his Army. So, Guha prepared for war, but maintained the correct etiquette of going forward in a formal welcome with suitable gifts, accompanied by his Ministers. Sumantra had told Bharatji that Raja Nishad of Shringverpur was a great friend of Shri Ramachandra. So, as soon as Bharatji saw Guha, his eyes filled with tears of love and gratitude. He embraced Guha warmly.

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It is the rule of love that the person who is dear to our beloved is also dear. Not only a person – even the scenery seen by the beloved and the things touched by him seem beautiful. We love the places where our beloved has walked and slept. Even so, Nishadraj asked outright, ‘Bharatji, why are you taking such a large Army with you? The sight of your Army raises doubts in my mind.’ Bharatji assured Guha that his intentions were pure, and Guha was satisfied. He placed the gifts he had brought before Bharatji. ‘Please accept my hospitality,’ he said. ‘I ask you and your entourage to be my guests.’ In response, Bharatji folded his hands and said, ‘Please show me where Shri Ramachandra slept.’ Nishadraj took Bharatji to the Indugi tree under which Shri Sita-Rama’s grass bed was kept intact. Bharatji bent his knee and bowed to the bed. He examined it carefully, and saw some gold flakes and threads from Sitaji’s sari. Tears came to his eyes at the thought of his beloved Shri Sita-Rama – who he loved more than his life – had given up the Kingdom of Ayodhya, and now slept on grass beds. When Nishadraj told Bharatji how, before embarking on the boat, Shri Rama-Laxman had asked for the sap of a banyan tree and anointed their hair the way ascetics do, Bharatji did the same and also wore valkals. Furthermore, he decided that as Shri Ramachandra had walked, he too would walk henceforth. He did not want others to be constrained to undertake this discomfort, so he walked at the rear of the train. Nishadraj Guha walked with Bharatji. The whole group crossed the Ganga and came to Bharadvajji’s Ashram. ‘You are going to meet Shri Ramachandra; what is the purpose of taking such a great Army with you?’ asked Bharadvajji. His doubts were dispelled when Bharatji told him his deepest feelings.

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They all spent the night at Bharadvajji’s Ashram. Bharadvajji used his divine powers to provide such luxurious hospitality that – except for Bharat-Shatrughna, the Mothers and Vasishthaji – everyone was utterly captivated. They even forgot that they were to go to Shri Ramachandra and then back to Ayodhya. They were totally immersed in the luxuries provided. The fact is, the attraction of luxuries and indulgences is so strong that even great Rishi-Munis and Yogi-Yatis get ensnared. It is extremely difficult to reach the depths of pure love. Bharadvajji withdrew his Maya after having tested everybody. They took leave of him, crossed the Yamuna, and reached Chitrakut. Bharatji halted his Army at the boundary, saying, ‘The Ashrams of great ascetics are here. Our presence should not create the slightest disturbance for them.’ Then he told Nishadraj’s people to find out where Shri Ramachandra’s parna kutir was located. Bharatji’s Army was so vast that it disturbed the wildlife. The deer that normally grazed without fear began to run here and there. Birds flew off the branches uttering shrill cries. Seeing this, Shri Ramachandra told Laxman, ‘It seems there is something that is frightening the birds and animals, Laxman. Find out what is happening.’ Laxman climbed on to a tall tree. He saw the flag of Ayodhya fluttering over a vast Army. He realized immediately that it could only be Bharat’s Army stationed close by. ‘It seems that after his Rajyabhishek Bharat is coming to kill us, so that he can rule unhindered,’ said Laxman. ‘We must get prepared without delay! Bharat is our enemy, and has come with his Army, so I see no wrong in killing him as well as his Army. I will be freed of my obligation to my bow and arrow.’

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‘No, Laxman,’ said Shri Ramachandra. ‘Don’t say such things. I think that Bharat would have heard about our vanavasa when he returned from his grandparents. He is upset about it, and is coming to meet us, as per the tradition of our lineage. There can be no other purpose in his coming. It is impossible for him to have any thought of harming us. Don’t say anything harsh to him when he comes here. If you do, I will take it that you are saying it to me.’ Laxman felt ashamed when he heard the words of his dharmaparaayana (inclined towards Dharma) elder brother. ‘My brother,’ he said, ‘it may also be that Father is coming to meet you, and has brought the Army with him?’ ‘Yes,’ replied Shri Ramachandra,’ that is possible.’ Bharatji got the information about the location of Shri Ramachandra’s parna kutir. He requested Vasishthaji to come with the Mothers, and went ahead with Shatrughna. As soon as he saw Shri Ramachandra, he ran forward, but before he could reach Shri Ramachandra’s feet, he fell, crying, ‘Oh Arya!’ Shatrughna, too, wept as he bowed at Shri Ramachandra’s feet. Shri Ramachandra raised them lovingly, and embraced them both. Tears flowed from His eyes. Shri Ramachandra showered both brothers with love. Under the pretext of asking whether all was well, He gave them a sermon about proper governance. Then He asked, ‘Why have you come barefoot, wearing valkal? You were to stay at Ayodhya and look after Father and our Mothers. You were to look after the Kingdom and the people.’ ‘My brother,’ said Bharat, ‘we have come to take you back to Ayodhya. Come, and accept the Rajya.’ ‘How is that possible?’ said Shri Ramachandra. Bharat reiterated his pleas for Shri Ramachandra to accept the throne, and told Him about the death of their father.

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Shri Ramachandra almost fainted with grief. He began to lament. Then He went to the banks of the Mandakini River and gave ablutions for Dashrathji. He gave a pindadana of some berries mixed with roots, since that was all He had. He placed this on grass and wept as He said, ‘Maharaj, be pleased, and accept this offering of food, because this is our food now.’ The Devtas accept the food we eat. Idam bhunkshva mahaaraaja preeto yadashanaa vayam, Yadannah purusho bhavati tadannaastasya de`vataah. (Ayodhya Kand 103. 30) Thus, Shri Ramachandra finished the shraaddha karma on the banks of the Mandakini. He had just reached His hut when Vasishthaji arrived with the Mothers. Shri Rama, Laxman and Sita bowed down at everybody’s feet. They sat down to think matters over. Nobody spoke. ‘Brother,’ said Bharat after a while. ‘Father gave his boons, and satisfied my mother’s demand, and my mother gave me the Rajya. I now offer the Rajya at your feet. Please take care of it. It is not possible for anyone except you to look after this Rajya.’ Bharatji began to weep. Seeing him weep, Shri Ramachandra reminded him of the body being transient, and spoke about the immortal Atma. Bharat went on pleading for Shri Ramachandra to accept the Rajya. Then Shri Ramachandra told Bharat, ‘At the time of Mother Kaikeyi’s marriage to Father, your Grandfather had made Father promise that the son born to Kaikeyi would be made the King of Ayodhya. After that, at the Devasura sangram, Mother Kaikeyi’s service to Father was further reason for him to give her the boons. So, go and look after the Rajya now, and let me complete the stipulated time in the forest.’

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A learned Brahmin called Jabali began to give his argument. ‘Shri Ramachandra! Why do you talk like someone who lacks understanding? In this world, who is the father of whom? Who is whose mother? All relationships are false. This life is meant to be enjoyed in pleasure and luxury. So, leave all talk of Dharma-karma, and pratigyaa-paalan (keeping pledges). Return to Ayodhya and look after your Rajya.’ Jabali’s talk annoyed Shri Ramachandra. ‘Brahmana Devta,’ He said, ‘why do you talk like an atheist? The behavior of a man shows whether he comes form a noble lineage or a lowly one. A person who crosses the limits of one principle can cross the limits of all principles. I am surprised that my father appointed a person who promotes the wrong principles as one of the priests of his rituals.’ Seeing that Shri Ramachandra was annoyed with Jabali’s words, Vasishthaji hastened to intervene. ‘Shri Ramachandra,’ he said, ‘Jabali is a great Tattvagnani. He is knowledgeable about the progress and regressions of life. It is only his love for you that has induced him to speak like an atheist. He can’t bear to see you go for vanavasa; he wants you to return to Ayodhya.’ Then Vasishthaji narrated the history of the Ikshvaku vansha, and the tradition of the lineage. ‘The eldest son is always made the King. A younger brother cannot sit on the throne as long as his elder brother is living. So, don’t destroy the Dharma of your lineage. Return to Ayodhya and look after your people. As your Guru, this is what I say.’ Even this failed to convince Shri Ramachandra. His resolve to obey His father’s command remained unshaken. When no argument prevailed, Bharatji sat down on a grass mat in protest. Neither did this form of pressure from Bharatji induce Shri Ramachandra to relent. ‘Look, Bharat,’ He said. ‘It is against the Dharma of a Kshatriya to pressurize anyone by

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this method of protest. Get up and go to Ayodhya, and ensure that the Kingdom is governed properly.’ Ultimately, Bharatji agreed to return to Ayodhya on the condition that Shri Ramachandra gave His paadukaa (wooden slippers), and that the padukas would rule the Kingdom in keeping with the laws. Shri Ramachandra accepted, and gave Bharat His padukas. Bharatji also made Shri Ramachandra accept his pledge that he would walk into a raging fire if, on the first day of the fifteenth year, Shri Ramachandra did not return to Ayodhya after completing the stipulated fourteen years in the forest. Bharatji returned to Ayodhya with all the people, but was not at peace there. He had a cave dug into the earth at a place called Nandigram, close to Ayodhya. He lived and ruled from there, wearing jata-valkal, leading the life of an ascetic, until Shri Ramachandra’s return. After Bharatji left, the peace of Chitrakut was disturbed by an increase in visitors and marauding Rakshasas. Ravana had got the news that the son of the King of Ayodhya was at Chitrakut with his wife and younger brother. The Raksasas came to find out why He had come and what He planned to do. They would scatter the items of the Yagyas, and pour water on the sacrificial fires, to harass the Rishis. They even took some Rishis unawares and killed them. The Rishis began to leave the place. Seeing all this, Shri Ramachandra thought that He should leave Chitrakut. Having taken this decision, they went ahead and came to the Ashram of Atri and Anasuya. ‘Atri’ means, ‘trigunaateeta’ – one who is beyond the three gunas (lofty, mixed and lowly tendencies). A person, who is no longer influenced by the three gunas, is called ‘a+tri’. Nirukta (3. 17. 6) gives the meaning of the word ‘atri’ as

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‘atraiva’, which gives the indication that the Paramatma who stays here is called ‘Atri’. Now, who can be the wife of a person who is beyond the influence of the three gunas? It can only be anasooyaa! Asooyaa means, to see bad in the good qualities of a person; and ‘Anasuya’ means one who never sees bad in anyone. Shri Sita, Rama and Laxman came to the Ashram of this great Rishi and his wife, and bowed at their feet. A warm welcome was given to all three. Atriji introduced Anasuya by telling them about how she had used the power of her asceticism to bring rain to the land, when all beings were scorched by drought for ten long years. The river Mandakini was created by this rain. Atriji also narrated how Anasuyaji had extended the duration of one night into ten, to help the Devtas. ‘So, Sitaji should avail of the Satsang of this lady who is worthy of reverence, who never gets angry, and whose asceticism has elevated her to the level of a goddess,’ he said. Shri Rama-Laxman sat with Atriji for his Satsang, while Sitaji went to Anasuyaji’s parna kutir to obtain her Satsang. Anasuyaji first heard from Sitaji, all the details about her svayamvara (wedding), and then gave wise words of advice. She presented Sitaji with divine garments and ornaments that would never be sullied. Sitaji donned her gifts and came back to Shri Ramachandra. He was pleased to see the gifts she had been given. They spent the night at Atriji’s Ashram. Next morning, they bowed down to Atri-Anasuya, and proceeded towards Dandakaranya (the Dandak forest).

Om Shantih Shantih Shantih

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Ramayanamrita : 7 :

Our books on Dharma tell us that we should model our behavior on Shri Ramachandra, and not on Ravana or any other demon. Ramaadivat pravartitavyam na raavanaadivat. (Kavyaprakash 1. 2) This is best explained to people through the medium of poetry, which is as sweet as the voice of a friend or wife. Poetry is the most effective method of giving any teaching. It is not enough to give commands like Brahmaji, because not everyone is obedient. If something is said affectionately and sympathetically, on a level of equality, and with simplicity, it will definitely have an impact. This is the specialty of the Valmiki Ramayana. Its creator is related to the earth, and all the characters in it, including Shri Sita-Rama-Laxman and others who are gives as role models, also walk on the earth as humans. As mentioned yesterday, had Shri Ramachandra become the King and stayed on at Ayodhya, it would have been very pleasant for Him. He already had the love of everybody there. However, He would not have met the forest tribes and the great Rishi-Munis He met during the vanavasa. It is a King’s principal duty to establish contact with all the people in his realm, and protect the good people in it. The rule under which good people do not feel secure is not a good rule. It is also a fact that good governance does not have scope for favoring any majhab (religious sect), caste, city, forest, or region. The greatness of a ruler lies in his ensuring that offenders are punished, and good people live in safety.

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Up to last evening, we had a bird’s eye view of the Valmiki Ramayana until the Ayodhya Kand. It was mainly Shri Ramachandra’s deep love for His family, citizens, and people that was described. Today we step into the Aranya Kand, as Shri Ramachandra enters the Dandakaranya. The Dandakaranya is a mahaa aranya (a great forest). Once, it used to be a civilized habitation, but later on it turned into a dense forest. Rishi-Munis had begun to live there. They would subsist on flowers, fruits, etc and practice asceticism. It is important to keep one point in mind. The only means of removing the conflict between the wealthy and the poor, are the Rishi-Munis or Monks, who have sacrificed all worldly considerations to lead a life of austerity. Seeing how serene and content they are, even though they have nothing, makes the poor people feel that wealth is not essential for happiness; and makes the wealthy feel that wealth is not the only source of happiness. Happiness is present even in sacrifice and asceticism. So, there is always a need in this world, of sacrifice and asceticism, to bridge the gap between the wealthy and the poor, and for developing mutual goodwill. Peace and prosperity can never prevail without these. It is the tyaagi-tapasvee (those who sacrifice – those who endure hardships) who upholds this earth. When Shri Ramachandra went into the Dandakaranya, He saw that it was full of a variety of fruits and flowers. The huts of the Rishi-Munis were clean, and scattered here and there. Mantras from the Vedas resounded in the air, and spirals of smoke from sacrificial fires rose up. Shri Ramachandra was enchanted by the beauty of these Ashrams. He unstrung His bow. The Rishi-Munis recognized Shri Sita-Rama. They were amazed to see such beauty and sweetness. They arranged for a straw hut for them, and did the rituals of welcome. Then they

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gathered together, and said, ‘Shri Ramachandra! You are our King, whether you stay in the city or in the forest. You are the ruler and protector of all the people, so you should protect us. Te` vayam bhavataa rakshyaa bhavadvishayavaasinah, Nagarastho vanastho vaa tvam no raajaa jane`shvarah. (Aranya Kand 1. 20) We have pledged non-violence to all beings; we have conquered our anger and our senses. Our only wealth is our asceticism. So, protect us as a mother protects the unborn baby in her womb. Nyastadandaa vayam raajanjitakrodhaa jitendriyah, Rakshaneeyaastvayaa shashvad garbhabhutaastapodhanaah.’ (Aranya Kand 1. 21) Shri Ramachandra, Sita, and Laxman stayed at the Ashram of these Rishi-Munis that night. Next morning they took leave after giving the assurance that they would be given protection. They went deeper into the Dandakaranya. This is the starting point of Shri Ramachandra’s destroying the wicked and protecting the good. You see, if we consider Shri Ramachandra to be the Bhagwan, and the Devta of the Devtas, we can worship Him; but we can’t follow His example. If we believe that He is the essence of Gnan, the one who destroys delusion, attachment, desire, and anger, then how will we overcome our own negative tendencies unless and until we obtain Gnan? We can succeed only if we become spiritual seekers and obtain Gnan. If we have no wish to obtain Gnan and remove our lowly tendencies, our gnaana-svaroopa (the essence of Gnan) Atma will retain its essence, but it will not come into our lives. So, the story of Rama that we are listening to, is neither Adhidaivik (pertaining to supernatural powers), nor

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Adhyatmik (metaphysical). Our Rama is totally Adhibhautik (of this interactive world) – He is a person who lives and walks on this earth. Shri Ramachandra, Sita and Laxman walked deeper into the Dandakaranya, admiring the beauty of the forest. They met Viradh, a terrifying Asura (kind of demon). ‘Who are you?’ he roared. ‘Why have you come into this forest?’ ‘We are sons of Dashrathji,’ replied Shri Ramachandra. ‘We have some to the forest at the command of my father. This is my wife, Sita.’ Shri Ramachandra then asked Viradh about himself. Viradh gave Him all the information about himself, including the names of his parents. ‘I have been made indestructible thanks to a boon from Brahmaji,’ he said. ‘No astra-shastra can kill me. Leave this woman here, and run away, otherwise I will kill you.’ Viradh got hold of Sitaji as he spoke. Shri Rama-Laxman showered arrows at him, but he did not die. Viradh let go of Sitaji. He picked up Shri Rama-Laxman, and started running, holding them on his shoulders. He thought he would kill them and come back for Sitaji. Sitaji was extremely agitated by this development. She began to shout for help, but who was there in the forest, to come to her aid? Shri Rama-Laxman used their axes to chop off Viradh’s arms. Overcome with pain, Viradh let go of Shri Rama-Laxman. Shri Ramachandra threw Viradh to the ground and told Laxman to dig a deep pit into which He buried Viradh. Shri Ramachandra thought that since he could not be killed by weapons, this was the best way to destroy him. It is because of this that Goswami Tulsidasji has called Shri Ramachandra, ‘Viraadha-vadha-pundita’ – learned in the method of destroying Viradh. Shri Ramachandra makes everyone mingle in the earth, eventually.

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Viradh also become a part of the earth that supports everyone. From an Asura he became a supporting factor. Shri Ramachandra, Sita and Laxman then came to the Ashram of Sharabhang Rishi. An air plane had just arrived, sent by the Devtas to take Sharabhang Rishi to Heaven. Sharabhangji was waiting for Shri Ramachandra, Sita and Laxman, since he had heard that they were coming. When they came, Sharabhang Rishi discarded all thought of going to Heaven. He was liberated; he united with the Paramatma. There was no desire for Heaven in him any more. A large group of Rishi-Munis came to Shri Ramachandra, Sita and Laxman. ‘Our people are dying like orphans,’ they said. ‘The Rakshasas are on a killing spree. We can’t bear it any more! We see nobody, except you on this earth, to whom we can go and pray for protection. Please save us from these Rakshasas.’ The Rishi-Munis showed them the piles of bones of Rishi-Munis lying here and there. Shri Ramachandra’s heart melted when He saw them. ‘Munivar,’ He said, ‘Please don’t request me. I am your obedient servant. I have come to this forest to serve you. Please don’t worry any more. I will kill the Rakshasas who have enmity towards you.’ Having given this assurance, Shri Ramachandra, Sita and Laxman went to the Ashram of Sutikshnaji, and were welcomed with great warmth. Sutikshnaji embraced Shri Rama-Laxman, and said, ‘Since you have come here, take a good look at what is happening here. Only then will you know how pitiable is the condition of the Rishi-Munis here, and how much the Rakshasas trouble them.’ Goswami Tulsidasji’s description of Sutikshnaji in the Ramcharitmanas is quite different from Valmikiji’s. Here, Sutikshnaji lives in his Ashram like any other Rishi. The anxiety and intoxicating love depicted by Tulsidasji is not described.

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At Sutikshnaji’s bidding, Shri Ramachandra, Sita and Laxman went to each and every Rishi’s Ashram. They met all the Rishis personally, and asked about their well-being. The Rishis made the same request for protection against the Rakshasas that the Rishis in Sharabhang Rishi’s Ashram had made. Shri Ramachandra’s heart filled with compassion as He heard about how they suffered. He made up His mind to destroy all the Rakshasas that attacked the Rishi-Munis. They touched the feet of Sutikshnaji and took his blessings, and went ahead on their way. They sat down to rest at one place. Shri Sitaji and Shri Ramachandra conversed among themselves. A husband and wife’s conversation is not limited to entertaining subjects; they also talk about each other’s duty and about what they should do. They discuss these matters and give thought to them. ‘Aryaputra (son of a noble lineage),’ said Sitaji, ‘in this world, there are three faults that cause the downfall of men. One is to tell falsehoods, the second is to have an intimate relationship with a woman who is not your wife, and the third is to be needlessly cruel. You never had the fault of speaking falsehoods; nor will this fault ever come into you. I know that very well. You never even raise your eyes to look at any other woman. I know fully well that this kind of fault can never even enter your mind, leave alone your speech or action. However, I am troubled by your vow of protecting the Rishi-Munis of Dandakaranya. I don’t feel happy about your going fully armed into the forest. I feel some apprehension that you may kill some forest dwellers who have no enmity towards you.’ Sitaji then narrated the story of a Muni who was a truthful and earnest ascetic. One day, Indra came to him with the intention

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of curtailing his asceticism. He left his battle axe with the Muni, ostensibly for safe keeping. At first, the Muni just kept the axe as something that belonged to another. Later on, feelings of violence arose in him, and he started to use the battle axe to kill, and had to go to hell. ‘Nath,’ said Sitaji, ‘I told you the story of about the Muni’s downfall because I have great love and respect for you. I am not telling you what you should do, because you have knowledge about everything. I am merely reminding you of this episode. Sne`haachcha bahumaanachcha smaaraye` tvaam na tu shikshaye`.’ (Aranya Kand 9. 24) Shri Ramachandra understood Sita’s qualms, and praised her. ‘Look, Sita,’ He said. ‘I have pledged to kill the attacking Rakshasas, in front of those Rishi-Munis who are great tapasvee (ascetics). They have touched no grain for years. They only eat fruits and roots. They do not sleep. Nor do they get angry. Had they wanted, they could have killed the Rakshasas by just uttering ‘huh!’ in anger. They don’t do that because it would ruin their tapasya (asceticism); their spiritual progress will be hindered. So, I cannot give up my resolve, made before these great ascetics, to kill the attacking Rakshasas. No human should evade keeping a vow, once he has made it. A man who breaks one pratigya does not hesitate to break other pratigyas. Then his aatmabala (moral strength) is weakened, and he becomes incapable of fulfilling any of his resolves. Sita, my condition is such that I can sacrifice my body. I can even sacrifice you or Laxman, but I can never break the pratigya I have made to the learned Rishi-Munis who know

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the Vedas, are as bright as fire, and are progressing towards the path to the Paramatma. Apyaham jeevitam jahyaam tvaam vaa seete` salakshmanaam, Na tu pratigyaam sashnutya braahmane`bhyo vishe`shtah.’ (Aranya Kand 10. 19) The pratigyaa (vow) taken by Shri Ramachandra, to kill the Rakshasas who troubled the Rishi-Munis, is absolutely in keeping with Dharma. To rule a Kingdom is not an Adhyatmik sadhana (a method for spiritual progress) that will inspire a person to go into the forest and observe a vow of non-violence. The Jain Acharya (Master) Rishabhdev kept seven objects with him, of which one was a sword. People will never be upright and obey the rules of Dharma unless the law is enforced with prompt and stern punitive measures. Whenever punishment is weak, people flout the rules and decorum. It can never be possible that all the children are born with virtues like non-violence, truthfulness, etc. Even if youngsters were to be made to develop such qualities, the next generation would react adversely to them. Arrangements to punish offenders are absolutely essential. This is why Sitaji felt happy to see how firm Shri Ramachandra was, in His resolve to keep His pledge and protect the Rishi-Munis from the Rakshasas who attacked them. She agreed with what He said, and affirmed His viewpoint. They resumed their journey, with Shri Ramachandra walking ahead, Laxman bringing up the rear, and Sitaji in between. A Muni named Dharmabrit walked with them to show them the way. As they walked they looked at the different woods, mountains, rivers, lakes, birds and animals, and flowers. They saw a cluster of Ashrams, as the day was ending. Many effulgent Rishi-Munis lived there. The Rishi-Maharshis

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welcomed Shri Ramachandra, Sita and Laxman respectfully. They liked the spot so much that they spent several days there. After that, Shri Ramachandra, Sita and Laxman took leave of the Rishi-Maharshis, and returned to Sutikshnaji’s Ashram. They stayed there for a few days, and then Shri Ramachandra expressed a desire to get the darshan of Maharshi Agastya. Sutikshnaji consented with pleasure, and told them the path they should take and how far Agastyaji’s Ashram was. Shri Ramachandra, Sita and Laxman set off on the path shown by Sutikshnaji. Shri Ramachandra would point out interesting sights to Sita and Laxman, as they walked. He also told them about important incidents in Agastyaji’s life, including the time when the Vindhya Mountain was overcome by aasuri (demonic) inclinations, and began to rise up to block the path of the sun. You see, the Vindhya Parvat did not understand that it is only gross matter, whereas the Surya is the form of light and is a nitya karma yogee (one who works eternally and dispassionately for the good of all). The Vedas say that a human should lead a life like the sun and the moon, which are always on the move, spreading light and joy. Agastya Muni got the information that Vindhya – who symbolizes grossness – was rising up to create an obstacle in the sun’s beneficial activity. He went to the Vindhya Parvat. Vindhya bowed down to Agastyaji, and was given the blessing, ‘sthiro bhava – remain unmoving. Don’t rise to a height where you block people who continue to strive to walk on the path of good.’ Shri Ramachandra also narrated the story of the two Asura brothers, Atapi and Vatapi. Atapi was also called Ilval. Vatapi would enter the food of the Rishis. When the Rishis had finished eating, Atapi would call out, ‘Vatapi, come out!’ Vatapi would tear out of the Rishis’ stomachs, and the Rishis

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would die. Vatapi once entered the food of Agastya Rishi, but the Rishi digested him. When Ilval came to know this, he attacked Agastyaji, but Agastyaji’s look was like fire, and it burnt him to cinders. The fact is that Satpurush (saintly people) are those who digest the aasura bhaava (demonic tendencies) in them. The surge of kaama-krodha (desire and anger) are asura bhavas. A person who endures them without being overcome by them, digests them. Such a person is called a Mahatma. The Gita says the same. Shaknoteehaiva yah soodhum prakshareeravimokshanaat, Kaamakrodhodbhavam ve`gam sa yuktah sa sukhee narah. (5. 23) Shri Ramachandra, Sita, and Laxman walked on till they came to the Ashram of Agastyaji’s brother. They spent one night there, and continued their journey the next morning. They reached the Ashram of Agastya Rishi. Shri Ramachandra waited on one side with Sitaji, and sent Laxman to Agastyaji’s disciple, to give word of their coming. The disciple conveyed the information to Agastya Rishi. You see, it is the proper etiquette to inform a respected person of one’s arrival, instead of barging into their presence unannounced. It is not proper to just push open the door and enter someone’s house without considering their convenience. Nowadays, people phone before going to anyone, to ask their convenience. Or, if that is not possible, they ring the bell and wait outside until they are asked to come in. That is the correct etiquette. When the disciple told Agastyaji that Shri Ramachandra, Sita and Laxman had come, he said joyfully, ‘Why didn’t you

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bring them with you? Go quickly, and bring them in with all due respect.’ Saying this, Agastyaji got up and went forward with other Rishi-Munis, to welcome Shri Sita-Rama-Laxman. He embraced Shri Ramachandra, and blessed Sita and Laxman. He offered them seats, and did the rituals of welcome, like washing their feet, offering water to drink, etc. The Devtas had given Agastyaji a divine bow with arrows, and quivers that were never depleted. Agastyaji handed them all to Shri Ramachandra, saying, ‘’Please use them to gain victory over the Rakshasas. I am very pleased with you, Sita and Laxman. Take some rest now. The beauty of this place is enhanced by your coming. Alankritoyam de`shashcha yatra saumitrinaa saha, Vaide`hyaa chaanayaa raama vatsyasi tvamarindama.’ (Aranya Kand 13. 8) Shri Ramachandra listened attentively. Then He folded His hands and bowed down to Agastyaji. He considered Himself fulfilled by the Grace showered by the Rishi. ‘Mune`,’ He said, ‘Please show me a place that is surrounded by a beautiful wood, and has flowing water close at hand. A good place for building an Ashram, so we can live in comfort.’ ‘Shri Ramachandra,’ replied Agastyaji, ‘There is a place, not far from here. It is called Panchavati, and is on the banks of the river Godavari. There is a profusion of fruits and edible roots. It is such a lovely place that Mithilesh nandini (the daughter of the King of Mithila) will be very happy, if you build an Ashram and live there.’ Sutikshnaji had already suggested that Shri Ramachandra should build an Ashram and live at Panchavati, so He

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instantly accepted Agastyaji’s advice. He took permission to leave, and they proceeded towards Panchavati. As they neared Panchavati, Shri Ramachandra, Sita and Laxman saw a great vulture. They thought that it must be a Rakshasa, but asked him to introduce himself. The vulture replied gently, ‘My sons, consider me to be a friend of your Father.’ When they asked for more details, he gave his name, Jatayu, and told them his lineage, and also the order of the birth of all creatures. ‘I wish to help you while you live at Panchavati,’ said Jatayu, at the end of his narration. ‘I will protect Sita Devi when you two brothers leave the hut and go out, because there are many dangerous animals and Rakshasas in this forest.’ Shri Ramachandra was very pleased to hear Jatayu’s words. He embraced Jatayu, and bowed down to him. He entered Panchavati along with Sita, Laxman and Jatayu. ‘See what a lovely place this is, Laxman!’ said Shri Ramachandra. ‘There is greenery all round, and flowers blooming everywhere. Take a look round the place, and decide where the parna shala (grass hut) should be built. Aashramah katarasmin no de`she` bhavati sammatah.’ (Aranya Kand 15. 3) Laxman was rather incensed to hear this. ‘I am your obedient servant,’ he told Shri Ramachandra. ‘I did not come here to do what I like. So, kindly select a spot and order me to build the parna shala there. Svayam tu ruchire` de`she` kriyataamiti maam vada.’ (Aranya Kand 15. 9) Shri Ramachandra was touched to hear this. He held Laxman’s hand in His, and said, ‘Look, this spot is very

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beautiful. There are flowering trees on all sides. Build the parna shala here. Ihaashramapadam ramyam yathaavat kartumarhasi.’ (Aranya Kand 15. 10) Laxman built a beautiful parna shala. Shri Ramachandra was so pleased with it that He exclaimed, ‘Laxman! You have the virtue of being kritagya (one who has gratitude), and dharmagya (one who knows the Dharma). You also know what is in my mind! My Mahatma Father lives on, in the form of his son – not me, but you! Bhaavagye`na kritagye`na dharmagye`na cha laxmana, Tvayaa putre`na dharmaatmaa na sanvrittah pitaa mama.’ (Aranya Kand 15. 29) Once the parna shala was built, Shri Ramachandra, Sita and Laxman lived there comfortably. One day, while talking about the weather in autumn, Laxman praised Bharat and criticizes Kaikeyi. Shri Ramachandra found this intolerable. He rebuked Laxman, saying, ‘Laxman, you should never speak ill of our middle Mother. If you want to talk about her, talk as you talk of Bharat. Na te`mbaa madhyamaa taata garhitavyaa kadaachana, Taame`ve`kshvaakunaathasya bharatasya kathaam kuru.’ (Aranya Kand 16. 37) ‘Laxman! I love to hear about Bharat. My days and nights are spent in thinking of the day when I return to Ayodhya with you, and meet Mahatma Bharat and the valorous Shatrughna, and listen to their sweet, affectionate talk. Kadaa hyaham same`shyaami bharate`na mahaatmanaa, Shatrughne`na cha veere`na tvayaa cha raghunandana.’ (Aranya Kand 16. 40)

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One day, Shri Ramachandra was sitting outside the parna shala with Sita and Laxman. He had completed His routine of bathing in the Godavari, doing the daily worship of the sun, offering oblations, etc. Just then, Surpanakha – who was Ravana’s sister – came there. The word ‘soorpanakhaa’ means a person who has nakha (nails) like a soopa (a flat basket for discarding husk). Educated women in cities keep long nails these days. I have seen nails that are unbelievably long. These ladies have to take great care of their nails. I don’t know what utility they have. I have heard that people grow long nails when they want to practice the dark arts. Whatever it may be, we will discuss them no further. The only indication of Surpanakha’s long nails is that she was very stylish and filled with worldly desires. She had no husband; her brother, Ravana, was the King. She had none to fear, or restrain her. She was heart-whole and fancy-free. She would assume any form she pleased, appearing as a Rakshasi or a beautiful woman, as she pleased. Surpanakha was surprised to see Shri Ramachandra, Sita and Laxman in the forest. She was consumed with desire at the sight of Shri Ramachandra. There are two types of desires for the opposite sex. One is kautuhala (curiosity) and the other is kaamaandhataa (blind lust). When a feeling of kautuhal rises between a man and woman, they want to know each other better, and this leads to their downfall. Kamandhataa is definitely a major distortion. Surpanakha approached Shri Ramachandra in the form of a beautiful woman. She began to eulogize His looks and attractiveness. ‘I have never seen a man as handsome as you in my life,’ she said. Then she described her own great qualities, and said, ‘Marry me.’

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At first, Shri Ramachandra just laughed. Then He said, ‘Look, Devi, my wife is with me. I am a kritadaaraa – ‘kritadaarosmi (18.2) – I have my wife with me. So, if you stay with me, you will have to suffer the pain of having a sauta (husband’s other wife). Go to my brother Laxman. He is akritadaaraa; his wife is not with him.’ The Valmiki Ramayana uses the word ‘akritadaaraa’. Goswami Tulsidasji has taken great care, and used the word ‘kumar’ (young man, or bachelor) in its place – ‘ahayi kumara mora laghu bhraataa – my brother is a kumar.’ Commentators give different comments on this. Some have said that it was a jest; nothing more than a little fun. There is no harm in Shri Ramachandra’s little lie. Our Vaishnav Acharyas, however, say that Shri Ramachandra does not tell lies even in fun. So the meaning of ‘akritadaara’ is, akritasahadaarah’. Laxman has not brought his wife. Having received a rebuff from Shri Ramachandra, Surpanakha started to go towards Laxman. He gave her short shrift, saying, ‘I am his servant. If you stay with me, you will have to live like a servant. What joy will you get?’ Surpanakha then started to go to Shri Ramachandra and Laxman turn by turn. She had desire in her heart, but it was a kaamaabhaasa (momentary spurt of lust), not the desire of love. The meaning of kamabhasa is that it is a desire that can be satiated by anyone. Ultimately, Surpanakha got angry and pounced on Sita. Shri Ramachandra protected her, and told Laxman that this kultaa (wicked woman) should be disfigured. Laxman took the hint, and cut off her ears and nose with his sword. She looked exceedingly ugly. The commentators of the Ramcharitmanas say that Shruti (the ears) refers to the Vedas, and the nose means Heaven. Laxman cut both off. Surpanakha was not walking on the path

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of the Vedas; nor was she entitled to go to Heaven. So, what Laxmanji actually did was to expose her wrong lifestyle, and her downfall. Surpanakha began to lament and wail loudly when her nose and ears were cut off. She went straight to Khara-Dushan and Trishira. Ravana had made these three his representatives in the Dandakaranya. Surpanakha went to them, and said, ‘Two princes have come to Dandakaranya, and the wife of one of them is also with them. They are wandering around the forest so boldly, that they caught me and reduced me to this state.’ She did not mention what she had done or said. Neither did she say that she wanted to marry either of them, or that she had pounced on Sita. You see, this tendency is not restricted to Surpanakha. Nobody notices their own faults. The Creator has made only a few, who – like Shri Ramachandra – look at their own faults as they look at others’ – svadoshaparadoshavit. People see their own faults only when they are introspective. Those who never do any introspection notice the tiniest spot in another’s eye, but fail to see the huge boil on their own! What is desirable is to observe our minutest faults, and give them up. Now, who are these representatives of Ravana – Khara, Dushan, and Trishira? You would all know what khara means! Khara is the Sanskrit word for donkey, and everybody knows the IQ level of an ass! His brother, Dushan, was clever at maligning people. Trishira has three faces. He says different things to different people. One can never trust him, or depend on his to stick to what he has said. His talk is Sattvik (lofty) at times, Rajasik (passionate) at times, and Tamasik (dull) at times. One can never tell how he will react. How can such people ever understand the truth? So, Khara-Dushan-Trishira were angry when they heard Surpanakha. They first sent fourteen Rakshasas, to bring or kill the two

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Princes. That effort was bound to fail. Shri Ramachandra destroyed then in an instant. Surpanakha informed Khara-Dushan-Trishira that all fourteen Rakshasas had been killed. They understood then, that the two Princes were great warriors. They should be surrounded by fourteen thousand Rakshasas, and killed on the spot. Khara-Dushan and Trishira went, at the head of this Army, to attack Shri Rama-Laxman. Shri Ramachandra had realized that there would soon be skirmishes with Rakshasas, as they would now come in greater numbers. He made plans for Sita’s safety. It is good strategy to make proper arrangements for the safety of the people and property. The only one who needed protection was Sita, since both the brothers were skilled at warfare. Shri Ramachandra made Sita sit in a cave, and told Laxman to stand guard. Laxman wanted Shri Sita-Rama to sit in comfort, while he faced the Rakshasas. However, he had to obey Shri Ramachandra and stay back to protect Sitaji. Khara-Dushan and Trishira attacked, along with the fourteen thousand Rakshasas. Only Khara was still alive after a while. He was extremely wicked. He had conquered all the Kingdoms around. He had a powerful mace, with which he had defeated all the Devtas. Only Chandrama (the moon) had, somehow, managed to escape being beaten by it. Khara came at Shri Ramachandra with his mace. Shri Ramachandra threw a weapon in such a way that the mace fell from his hand. It would have been easy for Shri Ramachandra to finish him off then and there, but He did not wish to fight an unarmed man. Shri Ramachandra began to talk to Khara. ‘Khara,’ He said, ‘A fight should be fair and just. Surpanakha came to us at her own wish, and began to propose marriage. When we did not agree, she attacked my wife. Ultimately, my younger brother had no option but to cut off her ears and nose.

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So, you should not side with her and fight us. Death and birth are always attached to the body. Think, and understand the matter, before you fight.’ Khara, however, was too dense to be effected by what Shri Ramachandra said. Seeing that Khara was determined to fight, Shri Ramachandra said, ‘Very well, if you are determined to fight, take up your mace. I will not strike you until you have your mace in your hand.’ You see, Shri Ramachandra’s magnanimity, benevolence and compassion towards even His enemies is His special quality. Shri Ramachandra was willing to give refuge to not only Vibhishana, but also to Ravana. He had said that He would not deny His protection even to Ravana, if he came and surrendered. He was once asked, ‘You have given the Kingdom of Lanka to Vibhishana. What will you do if Ravana comes and surrenders to you?’ ‘I will give the Kingdom of Ayodhya,’ replied Shri Ramachandra. ‘We four brothers will have a lifelong vanavasa. I have full confidence in Laxman, and even greater confidence in Bharat-Shatrughna. None of my brothers will ever place any obstacle in my good resolves.’ This is the nature of Shri Ramachandra! Actually, changing the body is not destroying. It is different for someone who wants to obtain the experience of the Atma, wants to take refuge in the intellect, wants to accept non-violence and enter a Samadhi. For the Tattvagnani, who knows the essence of the Brahman, life and death, Hell and Heaven, violence and non-violence al come within their outlook of equanimity. The saintly Satpurush only want to benefit others. If it is beneficial to fast, they fast; if it is beneficial to eat, they eat. If staying at home is beneficial; and if it is beneficial to stay outdoors, they stay outdoors. Shri Ramachandra is a Satpurush who wants to bring benefits to all.

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That is why He wanted to benefit Khara, but the Rakshasa refused to heed Him. He lifted up his mace and began to fight fiercely, and was killed. Shri Ramachandra began to live happily with Sita and Laxman at Panchavati. Ravana had a spy called Akampan. He rushed to Lanka and told Ravana, ‘All the Rakshasas you had stationed at Dandakaranya have been killed, including Khara, Dushan and Trishira. I somehow managed to escape and come to you.’ Ravana was furious when he heard this. He roared like a madman and asked, ‘Who is this audacious person who wants to enter the jaws of death by destroying my men at Dandakaranya? Doesn’t he know that I am the death of death? I can burn even fire, and I can kill death itself!’ Akampan was too frightened to answer. He begged Ravana to grant him immunity from punishment, and freedom to speak. Then he described Shri Ramachandra’s strength and valor. ‘Lankeshwara, the name of the man who destroyed your people in Dandakaranya is Shri Ramachandra. He has an extremely bright personality, and is the most superior archer in the world. He has a variety of divine weapons. Nobody can match him in warfare. Raamo naama mahaate`jaah shre`shthah sarvadhanushmataam, Divyaastragunasampannah param dharmam gato yudhi. (Aranya Kand 31. 15) So, it will not be advisable to fight with him. However, there is another way to destroy him. A beautiful lady called Sita is with him. If you kidnap her by some trick, he will die of sorrow at being separated from her. You will not need to go to the trouble of fighting him.’ This suggestion appealed to Ravana. He got onto his huge chariot and went to Marich.

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The Valmiki Ramayana describes Ravana’s wonderful chariot. It is said that Ravana’s chariot was as dazzling as the sun. It could move in the sky on the paths of the planets. You can call it an air plane or a rocket, or something else. Many of our ancient books have descriptions of such chariots. It is said that they moved in the sky, in water, and on land. There are descriptions of arrows that were sent out by the power of mantras, completed their task, and returned to the sender. The history that is taught today draws an imaginary line, dividing time that has no beginning in the past and no end in the future. This is why our enlightened sages do not accept history being limited to any specific period. Their stand is, if you want to find the end of time, come to your own self. Divide the present moment into two. This makes half the moment past, and the other half, the future. The center is non-existent. There is nothing in-between. Similarly, it is not possible to find the beginning of the four directions of North, South, East and West. You cannot find the end of the East in the East, or the end of the West in the West. Nor can you get the end of the North in the North, or the end of the South in the South. If you want to find where the directions begin and where they end, you will find them with you. It is Atmagnan – the knowledge of the Atma, or Self – that gives the knowledge of where things begin and where they end. Those who don’t know the Atma can’t know space, time, or matter properly. People are unable to easily understand the various things that have been made and lost in the past, or the things that will be make and lost in future. People make divisions by using imagination; there are no real divisions in time. So, we should not disbelieve the descriptions of the chariots that move in the sky, or move by mental resolve. It is wrong to think that science is limited to the discoveries and

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inventions known to us at present. We must realize that science was much more advanced in the past, and will advance greatly in future. So, Ravana got into his chariot that could fly, and went to Marich. Marich welcomed him with proper etiquette, and asked about his well-being. Ravana told Marich that he wished to take revenge on Shri Ramachandra for killing Khara, Dushan, Trishira and the fourteen thousand Rakshasas. He told March that he wanted to kidnap Sita. ‘Rakshasraj,’ said Marich. ‘The person who has given you this advice is no true friend of yours. Shri Ramachandra is like the king of elephants. He is so strong that it is not possible for you to even look at him, leave alone grapple with him. He is like a terrible lion in a man’s body. Don’t invite trouble for yourself by jumping into the volcano of a fight with him. Please heed my words, and return to Lanka in peace.’ Marich’s words had their impact. Ravana gave up the plan to kidnap Sita. He returned to Lanka as advised. However, on reaching Lanka, he met Surpanakha. Her nose and ears had been chopped off. She was still smeared with mottled blood. She came to Ravana’s Court, and began to berate him harshly. ‘Oh, Ravana! You are engrossed in sensual indulgencies here, and your enemies come closer to destroy you. You ought to have had the information about them, but you never know anything! They have killed Khara, Dushan, Trishira, and the others.’ Surpanakha was a clever speaker. One the one hand, she aroused fear, and on the other hand, she aroused Ravana’s greed. ‘Ravana!’ she said, ‘If you don’t fight with Rama, he will harass you. Your land on the other side of the sea will be snatched away from you, so beware!’ Then Surpanakha caught at Ravana’s greatest weakness. She drew such a picture of Sita’s beauty that Ravana was allured

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by her description. He started thinking, ‘If I kidnap Sita and bring her here, Rama-Laxman will never be able to reach Lanka. They won’t even know where she is. As Akampan said, they will die because of being separated from her.’ This was a serious political error on Ravana’s part. He should have known that an enemy is not devoid of strength. Moreover, an enemy who has killed Khara, Dushan, Trishira and fourteen thousand Rakshasas certainly can’t be considered weak. Secondly, wherever a person may be, whoever he may be, the information about his whereabouts gets to be known through some source or another. The very grains of the earth give information. So do the wind, fragrance, water, fire, etc. Leave along other things, even the vibrations of the body, emitted by the person’s desire, anger, greed, delusion, etc leave their impression on the body of another. Nobody in this world can keep himself hidden. Descriptions are found of Ravana being a very learned person. He had great faith in Yagyas and other rituals, and the power attained through them. He also had some noble feelings, and is considered to be an Avatar of one of the two servants of Lord Vishnu, Jay and Vijay. Jay and Vijay were given a curse that they would be born on earth. These descriptions are given in the Adhyatmik Ramayana and other books. Valmikiji depicts Ravana as just another deluded Rakshasa, with tendencies of lust, anger, greed, etc. So, according to the Valmiki Ramayana, Ravana made up his mind to abduct Sita after Surpanakha described her beauty to him. Ravana went back to Marich. It is worth reading, in the Valmiki Ramayana, how Marich explained the matter to Ravana. ‘Ravana,’ he said, ‘one can easily find lots of people who say things that are pleasing, but it is rare to find a person who will speak the unpalatable truth. Sulabhaah purushaa raajan satatam priyavaadinah,

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Apriyasya cha pathyasya vaktaa shrotaa cha durlabhah. (Aranya Kand 37. 2) Shri Ramachandra is Dharma incarnate. He is saintly. He adheres to the truth. Just as Indra is the King of Heaven, Shri Ramachandra is the King of this world. Raamo vigrahavaan dharmah saadhuh satyaparaakramah, Raajaa sarvasya lokasya de`vaanaamiva vaasavah.’ (Aranya Kand 37. 13) Then Marich described how he used to disrupt Vishwamitraji’s Yagyas. ‘Even though Shri Ramachandra was a mere youth at that time, he had shot such an arrow at me, that I was carried hundreds of miles and then dropped into the sea. Since then I have been so terrified that I feel faint every time I hear the syllable ‘ra’ in words like ratna-ratha, etc. Rakaaraadeeni raamaani raamatrastasya raavana, Ratnaani cha rathaashchaiva vitraasam janaynti me`. (Aranya Kand 39. 18) So, Ravana, whether you fight with Shri Ramachandra or forgive him, it is no concern of mine. If you wish to see me remain alive, don’t even talk about him to me! Rane` raame`na yudhyasva kshamaam vaa kuru raavana, Na te raamakathaakaaryaa yadi maam drashtumichhasi.’ (Aranya Kand 39. 19) Ravana was unmoved by Marich’s talk. He got angry, and said, ‘I order you again, to quickly turn into a golden mriga (deer) and go near Sita. She will be surprised to see you, and will ask Shri Ramachandra to catch you. When Shri Ramachandra chases you, and is lead to some distance, you are to call out, ‘Oh, Laxman! Oh, Sita!’ Laxman will rush to his brother and Sita will be left alone. I will get the chance to abduct her. If you refuse to obey me, I will kill you here and

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now. Remember! A person who crosses the King can never be happy. Raagno vipratikoolastho na jaatu sukhame`dhate`.’ (Aranya Kand 40. 26) Marich reasoned that since death was certain either way, why not die at the hands of a Satpurush like Shri Ramachandra? At this point, Goswami Tulsidasji has written: Ubhaya bhanti de`khe`si nija maranaa, Taba taake`si raghunaayaka saranaa. Having taken this decision, Marich was ready to do as Ravana said. ‘All right, I’m coming,’ he said.

Om Shantih Shantih Shantih.

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Ramayanamrita : 8 :

The Valmiki Ramayana‘s portrayal of the character of Shri Ramachandra is so attractive that one feels like talking about Him repeatedly. How He is born, as the prasaada (sanctified food, or Grace) of the Devtas, and how He achieves great competence in worldly and Vedic lessons while delighting His parents with His frolics as He grows from a child to a man, are things that are worth remembering. Our Vedas and other works like the Kalpasutra, Darshans, Puranas, etc are not written to make people renounce the world. It is not that people who read them will become detached recluses, and start wandering on the banks of the Ganga! Such misconceptions have been formed because the people who wrote commentaries on them, or gave discourses on the Shastras, were inclined towards extreme withdrawal from worldly considerations. If anyone puts these commentaries aside and reads the original works, they will realize that these books are meant for all, because they describe all four Purusharthas, Artha (wealth), Dharma, Kama (worldly desires) and Moksha (liberation from rebirth). The education given to Shri Ramachandra and His brothers included all four. They were skilled at earning, preserving and distributing wealth. They were adroit politicians, skillful warriors, and excellent strategists. Their knowledge about elephants, horses, chariots etc was unparalleled. After completing His education, Shri Ramachandra got the Satsang of Maharshi Vishwamitra. By the Sage’s Grace, He received divine weapons. The Sage was also instrumental in Shri Ramachandra’s protecting Dharma and the Satpurush.

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Shri Ramachandra’s fame spread far and wide after the Dhanush-bhang, and His marriage to Sita took place immediately after He broke the divine bow. He became Shri Sita-Rama. It was as though He became Laxmi-Narayana. Then, when He defeated Parashuramji, and Parashuramji gave Him the Vaishnav Dhanush, Shri Ramachandra obtained unlimited power, because at that time, there was no one else on earth who had the capacity to defeat Parashuramji. Next comes the scene of Shri Ramachandra’s going for vanavasa. The hearts of all the people of Ayodhya are melted; they follow Him as He leaves the city. Where is such love of the people to be found? In the Gita, Shri Krishna told Arjuna, ‘The unique Tattva (essence) that abides in all the moving and unmoving things in the world is called ‘Purushottam’. I, Myself, am that Purushottam.’ Yasmaat ksharamateetohamaksharaadapi chottamah, Atosmi loke` ve`de` cha prathitah purushottamah. (Gita 15. 18) The same Shri Krishna also told Arjuna, ‘Purushottam is he, who is the best in the eyes of the King, the Pundit, and the Sadhu (Saint).’ Raajaano yam prashansanti yam prashansanti punditaah, Saadhavo yam prashansanti sa paartha purushottamah. According to this description, Shri Ramachandra is established as the Purushottam in the true sense. When He meets the Rishi-Munis in the forests, they address Him as ‘Janeshwara’ – the Lord of the people. They say, ‘We do not consider the man who sits on the throne to be the King. In our eyes, the one who protects the people and looks after them is

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the King.’ It is the King’s duty to save the good people from the wicked. A King should also be accessible to his people. Taking care of the people and protecting them are the special obligations of a King. That means, people should have no difficulty in reaching their King, and the King should ensure that their needs are met. Both these virtues are seen in Shri Ramachandra. Shri Ramachandra’s vanavasa is also unique. Other people go to the forest to do sadhan-bhajan, dhyana-dharana, and other efforts for spiritual progress, and to try and reach the Ishwara. Shri Ramachandra goes to the forest to destroy the wicked and protect the good people. Surpanakha comes as an obstacle in the fulfillment of this purpose, so her nose and ears are cut off. The Rakshasas who came to avenge her – including Khara, Dushan and Trishira – are all killed. Then Ravana goes to Marich to get his help in carrying out the plan suggested by Akampan for abducting Sita. Marich convinces Ravana that the plan is not worth undertaking, and Ravana returns to Lanka. However, he is allured by Surpanakha’s description of Sitaji’s beauty, and goes back to Marich. He compels Marich to cooperate, although Marich tries his utmost to make Ravana understand how harmful this would prove. Ravana remains adamant and threatens to kill Marich. This makes Marich give up all fear of death, and say, ‘Ravana, if you force me to turn into a golden mriga (deer) so that you can kidnap Sita, neither will I survive, nor will you, nor will the Rakshasas. Even Lanka will be destroyed. I tell you all this because I am a well-wisher of yours. Despite that, if you are not convinced by what I say, then your state is like that of a doomed man who refuses to heed what is good for him. Pre`takalpaa hi gataayusho naraa, Hitam na grihnanti suhridbhireeritam.’ (Aranya Kand 41. 20)

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Marich ultimately decides that it is preferable to die by Shri Ramachandra’s arrow than at Ravana’s hands. He agrees to take on the form of a golden deer, and go before Sita. This is the point we had reached in yesterday’s katha. We go on from there today. When Marich agreed to do as Ravana said, Ravana embraced him and began to praise him. ‘Marich,’ said Ravana. ‘At this moment you are the true Marich! Before this, some cowardly Rakshasa had entered your heart.’ Marich turned into a golden deer and began to run among the flowering shrubs outside Shri Ramachandra’s Ashram. When Sitaji went to pluck flowers, she saw this beautiful golden deer and was amazed at its beauty. The deer would come up to her and then scamper away. It would prance, and make some noises as it came closer. Sitaji was charmed by its beauty. The Vedantis always describe the mriga-mareechikaa (mirage). The rays of the sun fall on the sands in the desert, and create an illusion of water. This is called mriga-marichika, because the deer see this mirage and run towards it to quench their thirst. They find no water. They ultimately die of thirst, running from one mirage to another. Marichi means a ray of the sun. So, this kapat mriga (false deer) also showed something that did not exist, and Sitaji continued to be charmed by it. Our Vaishnav Acharyas say that Sitaji is demonstrating how her attraction for the golden deer resulted in her being turned away from Shri Ramachandra. It is the same when the jeeva turns away from the Ishwara and gets attracted towards the mirage of the world. Our Sanskrit poets have made snide comments at Shri Ramachandra regarding this episode. They say that the birth of a golden deer is an impossibility, yet Shri Ramachandra

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was charmed by it. It is true that a person’s intellect is deluded when bad times are ahead. Asambhavam he`mamrigasya janma tathaapi raamo lulubhe` mrigaaya, Praayah samaapanna-vipattikaale` dhiyopi punsaam malinaa bhavanti. Charmed by the false deer, Sitaji called both Shri Ramachandra and Laxman. They left the hut and came to her. Laxmanji looked at the deer and said at once, ‘That is not a deer. It is Marich, who has taken the form of a deer. There is no need to chase him.’ However, Sitaji refused to accept this. ‘No!’ she entreated. ‘This deer has stolen my heart. Please get it for me. It is best if you can catch it alive, but otherwise, it will make a beautiful deerskin.’ What was Shri Ramachandra to do? He saw that Sita has set her heart on that deer. As her husband, it was his duty to fulfill her wishes even if it meant considerable trouble. This shows how deeply Shri Ramachandra loved Sitaji. The Vaishnavacharyas say that Shri Ramachandra’s love for Sitaji is like the Ishwara’s love for the jeeva. So, Shri Ramachandra told Laxman to be vigilant in protecting Sita, and went after the deer. The deer would run ahead, then slow down to let Shri Ramachandra come closer. He kept turning his head to look at Shri Ramachandra. The mriga (deer) thus continued to play-act, and lure Shri Ramachandra further away. Shri Ramachandra released an arrow that killed the deer, but even as he lay dying, the devious Marich created an illusion as per Ravana’s instructions. He called out in Shri Ramachandra’s voice, ‘Ah Sita! Ah Laxman!’

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Sitaji was badly frightened when she heard this call for help. She told Laxman, ‘Brother, I heard your brother call out desperately for your help. He is calling you! It seems that he is caught by some Rakshasa. Go quickly and save him.’ However, Laxman was conscious of the responsibility placed on him by Shri Ramachandra. He heard Sitaji’s command but did not leave. Sitaji was very angry. She began to say harsh words. ‘You may say what you like, and you may be as angry as you wish,’ he said. ‘I cannot leave you alone in this forest. I know fully well that there is no one in all the three worlds who can be the cause of danger for Shri Ramachandra. The voice you heard would be the voice of some Rakshasa, so you should not worry.’ Instead of soothing Sitaji, his words made her even angrier. Her eyes reddened with anger. I hesitate to tell you all the things she told Laxman. Goswami Tulsidasji has merely referred to them as ‘maram vachana’ – harsh words – and continued, in the Ramcharitmanas. However, in the Valmiki Ramayana, the things said by Sitaji are such that it is astonishing to think that they could have been spoken by her. ‘Laxman!’ said Sitaji, ‘Your thinking had become perverted! You want Shri Ramachandra to be trapped into danger. You have accompanied us in order to possess me, if he is killed. It may be that Bharat has sent you with this intent. However, the desire of neither will be fulfilled. I cannot remain alive without Shri Ramachandra. Raamam vinaa kshanamapi naiva jeevaami bhootale`.’ (Aranya Kand 45. 26) Sitaji’s words were so harsh and horrifying that Laxman trembled to hear them. He folded his hands and said, ‘Devi,

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you are my object of worship, so I can make on answer, no matter what you say. Uttaram notsahe` vaktum daivatam bhavatee mama.’ (Aranya Kand 45. 28) Sitaji wept as she said, ‘Laxman, listen well. If I am separated from Shri Ramachandra I will either drown myself in the Godavari, hang myself with a rope, jump from a mountain top, or walk into a raging fire.’ There was nothing left for Laxman to say or hear. He bowed down to Sitaji and went in the direction Shri Ramachandra had taken. The Valmiki Ramayana does not mention the protective circle drawn around Sitaji by Laxman, to ensure that no being with bad intent could enter it and harm her. Ravana got his chance as soon as Laxman left. He came to Sitaji in the form of a mendicant. Seeing this sinful man, the trees stopped swaying, out of fear, the wind barely moved, and even the flow of the Godavari slowed down. Sitaji did not notice these subtle signs. She was worried about Shri Ramachandra. When she noticed Ravana, she thought he was a Monk, a guest, and she got busy with the rituals of welcome. Ravana was captivated when he saw how beautiful Sitaji was. He began to extol every aspect of her lovely body, including her breasts and thighs. It ought to have struck Sitaji that this mendicant was talking like a man filled with lust. Instead of rebuking him, she stood there and listened with pleasure. Her only consideration was that this was a guest, a Sadhu, and he may give a curse if he was displeased. It is wrong to get impressed by anyone’s attire, because even Rakshasas come in the guise of Sadhus. People who love to

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hear themselves praised expose themselves to the danger of being cheated. Ravana, appearing as a Sadhu, asked Sitaji to introduce herself. She gave all the details about herself, and asked him to introduce himself. He introduced himself with hard words. ‘Sita, I am that same Ravana, King of the Rakshasas, whose very name makes the people in all three world tremble in fear. The name of my Capital is Lanka. After seeing you, I am no longer attracted to any of my wives. I want you to be my patraani (principal queen). Thousands of women will be serving you. You will never want vanavasa again.’ Sitaji was filled with rage when she heard this. ‘Oh, you unfortunate Rakshasa!” she cried. ‘You have the audacity to desire me – the beloved wife of Shri Ramachandra – to be your patrani! Just wait! My lord husband will be here any moment. Then you will see how close you are to death!’ Ravana, too, was in a thundering rage. ‘Even your great Devtas fear death at my hands!’ he said. ‘The Rama with whose name you threaten me, is not equal to even my little finger!’ Sitaji’s eyes were red with rage. ‘Ravana!’ she said, ‘Don’t talk nonsense! The moment is not far, when not only you, but all the Rakshasas who have a cruel, wicked and immoral King like you will die by Shri Ramachandra’s arrows.’ Ravana resumed his terrible form. His chariot came near. He lifted Sitaji forcibly onto the chariot, and started off. Sitaji was extremely distressed. She began to lament loudly. The Vaishnavas say that a jeeva experiences sorrow only when he turns away from the Ishwara. All the suffering in life is due to our turning away from the Ishwara. The moha (illusion, and attachment to transient objects) that overcame Sitaji when she saw the mriga-marichika, was the Ravana who appeared before her. Ravana is moha incarnate. Goswami

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Tulsidasji has also given him the name of moha – moha dasa mauli. Jatayu was asleep on the branch of a tree. He was wakened by Sitaji’s laments. He came to Ravana and said, ‘What is this you are doing, Ravana? I consider Sita my daughter! She is the wife of Dashrath-nandan Shri Ramachandra. Abducting her will be fatal for you. Let go of her quickly, and save yourself from the downfall that is certain for whoever touches a woman who is not his wife. When Shri Ramachandra finds out about your sinful actions, his anger will turn you into ashes.’ Jatayu argued long with Ravana, to persuade him to let Sitaji go. Ravana did not heed his prudent advice, but attacked him instead. Jayatu was left with no option but to retaliate in kind. There was a fierce skirmish. Jatayu cut Ravana’s bow, broke his chariot. He also killed the horses and driver of the chariot. Ravana fell to the ground with Sitaji on his lap. Jatayu was aged. The fight had exhausted him. He sat on one side to get his breath. Seeing this, Ravana felt it was safe to make good his escape. He picked Sitaji up and flew off with her. Jatayu had no intention of letting him escape. He blocked Ravana’s path saying, ‘Don’t try to run away like a coward and a thief! Let Sita go, or else prepare to die!’ Saying this, Jatayu alighted on Ravana’s shoulder and began to attack him with his beak and talons. Distressed by these blows, Ravana slid his sword from its scabbard and cut off Jatayu’s wings. Jatayu fell to the ground grievously wounded. Sitaji caught him, weeping bitterly. A little later, when she saw Ravana preparing to leave, she put her arms around a tree, and called out as loudly as possible, ‘Ah, Rama! Ah, Laxman! Where are you? Save me! Help!’ But, who was there in that dense forest, to come to her rescue? Ravana caught her hair

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and pulled her towards him. He picked her up and fled by the route in the sky; the aakaasha-maarga. You see, this battle between Jatayu and Ravana is a symbolic battle, according to the Vaishnavacharyas. They say that Jatayu represents karma (action), Ravana represents moha (delusion), and Sitaji is the jeeva with consciousness. Jatayu did not succeed in liberating Sitaji because karma cannot, by itself, liberate the jeeva from moha. When Ravana was taking Sitaji by the akash marg, the animals and birds of the forest began to run in the same direction. The trees and creepers withered, the wind slowed down, and the sunshine paled. The Devtas were sad, but they said, ‘Ravana’s destruction is now certain! It is close.’ Even though Sitaji was filled with fear and anguish, she continued to shower scorn upon Ravana. ‘Oh, lowly and merciless Ravana! Don’t you feel ashamed of your despicable behavior? You will never succeed in the nefarious purpose for which you have abducted me. Either I will die, or else my husband and brother-in-law will attack and destroy you completely. You won’t stay alive for even two minutes before them!’ Sitaji lamented and berated Ravana as they traveled. She looked down when they were crossing over the lake called Pampa Sarovar, and saw five vaanara (monkeys) seated on the top of a mountain. She thought that perhaps they would carry the news of her abduction to Shri Ramachandra. She surreptitiously took off her silk stole, and tied up her jewelry in it. She threw this bundle towards the vanaras. Ravana was too nervous to notice what she had done. He reached Lanka with her. The Hindi interpretation of the word ‘vaanara’ is ‘monkey’, or, ‘like a human’. It is not so in Sanskrit, where the word is defined as ‘one who subsists on food grown from the earth’. A

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vanar does not eat flesh; he is a vegetarian. So, the vanaras described in the Valmiki Ramayana would have been people who looked like forest tribes. It is written that Bali used to do the ritual called Sandhya Vandan. Similarly, one is amazed to read the description of the Gnan of Sugriva and Hanumanji. The first thing Ravana did on reaching Lanka is to take Sitaji to his private chambers, He showed her the beautiful women in his harem, the grandeur and luxury in which he lived, and how rich and opulent the city of Lanka was. People accuse Sitaji of succumbing to greed. They say that Shri Ramachandra felt that since she is allured by the golden deer, she should be sent to the golden city of Lanka. People ask why Sitaji failed to understand that Ravana was a wicked man, when he eulogized her physical attributes so blatantly. They say that Laxmanji is a Satpurush. He is a Brahmachari (celibate) who sees Janaki – the daughter of Janak – as his mother. He has no wrong feelings towards Sitaji, yet Janaki insulted him. This is why her intellect was sullied, and she enjoyed being praised by Ravana. The result of insulting a Satpurush is sorrow, and this is why Sitaji suffered. In the Shrimad Bhagwat, the Lord Himself has stated that if a man has aversion for seven things, you can be sure that he will be destroyed. These seven are, the Vedas, Devtas, Brahmins, Sadhus, cows, Dharma, and the Ishwara. Yadaa ve`de`shu de`ve`shu goshu vipre`shu saadhushu, Dharme` mayi cha vidve`shah sa vaa aashu vinashyati. (7. 4. 27) It is best to not insult any being; not just the Satpurush. The Lord is sarvaatmaa – He is the Atma of all. It is He who abides in all forms playing His various games. So, to disrespect any being is to disdain the Lord. Displaying his inexhaustible wealth, Ravana told Sitaji, ‘Look Sita, give up all thought of meeting Rama. He does not have

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the capacity to even plan to come here. Be my wife, and enjoy life to the full. My whole Kingdom is surrendered at your feet.’ At first Sitaji hid her face in her sari, wiping her tears. Then she picked up a blade of grass, and replied from behind it. The indication of this gesture is that Ravana was nothing more than a blade of grass for her. ‘Ravana,’ she said. ‘If you think that my lord Shri Ramachandra cannot reach this place, you are a great fool. Take it that he has come, and your spirit is about to leave your body. Your wealth, Kingdom, and power are all destroyed; and your golden Lanka is a widow.’ Sitaji was quiet after saying this. Ravana was infuriated by her insults. ‘I give you twelve months grace,’ he said. ‘If you don’t give yourself willingly to me within this period, your body will be cut into pieces.’ Ravana ordered his Rakshasis to take Sita to the Park called the Ashok Vatika, keep her surrounded, and make sure that she was kept safe. The Rakshasis obeyed Ravana, and took Sitaji to the Ashok Vatika. As per the Valmiki Ramayana, the Ashok Vatika was very beautiful, but Sitaji was as restless as a caged deer. She was never at peace. She kept thinking of Shri Ramachandra and Laxman. Her time passed sorrowfully. Those who blame Sitaji for insulting Laxman and listening to Ravana’s praises should see Sitaji’s unswerving resolution, and her absolute loyalty to her husband. Only Sitaji could have lived in the midst of such endless luxury without fearing the threat of death. This is why Sita’s name is the first to be mentioned when people speak about Satis (ideal wives). Only a person who has the courage to adhere to Dharma and do his duty in times of sorrow and pain, is a true Dharmik. A man’s commitment to Dharma is tested when he bears hundreds of difficulties to adhere to his Dharma.

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Ravana placed a guard of terrible Rakshasis around Sita, in the Ashok Vatika. He also sent a team of eight Rakshasas to Dandakaranya, to spy on Shri Ramachandra’s movements and plans. He told them to report everything Shri Ramachandra did. After killing Marich, Shri Ramachandra was on His way back to their hut, when He met Laxman coming towards Him. ‘What made you come away, leaving Sita alone?’ He asked in surprise. The Vaishnavas believe that Laxman is an Avatar of the Shesh Bhagwan (the serpent Anant, on whom Narayana reclines). They consider him to be the Acharya, or Sadguru (true Guru). The Acharya protects the che`tan jeeva (the consciousness that considers itself attached to a body). If the chetan jeeva turns away from the Ishwara, the Acharya leads him towards the Ishwara again. However, if the Acharya separates himself from the chetan jeeva, the chetan jeeva has no alternative but to get trapped by moha. When Shri Ramachandra asked this question, Laxman told Him all that Sitaji had said. ‘I would have heard anything and everything,’ he said, ‘but when she prepared for death, I was afraid, and I had to come to you.’ This explanation did not satisfy Shri Ramachandra. He kept saying, ‘You shouldn’t have left her alone.’ Shri Ramachandra had been seeing ill omens. Now, since He met Laxman, He began to talk about the various things that could have happened. They soon reached the Ashram and looked for Sitaji inside and outside, and all around. They searched near and far, to no avail. Shri Ramachandra was in great distress. He kept asking the animals, birds, trees and shrubs, ‘Do you know where Sita is?’ His laments are described in the Valmiki Ramayana so movingly that it would melt even a heart as hard as a stone.

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Whenever Shri Ramachandra’s distress flared up, Laxman would try to comfort Him. However, when Laxman saw that Shri Ramachandra’s distress was increasing unbearably, and He was preparing to destroy all the three worlds, he caught His feet. He pleaded earnestly, ‘Brother, if you, yourself are unable to bear sorrow, then who else would be able to bear it? Who is there, in this world, who has not faced trouble? Yayati had reached the height of Indra’s throne, but was unjustly pushed off. Our own priest, Maharshi Vasishtha’s hundred sons were killed in one day. Some trouble or another has come to all out Satpurushes, but they remained steady and carried out their duties. I am not giving you a sermon; I am merely repeating the things you have told me from time to time. You are so knowledgeable about everything that there is nothing left for anyone to teach you. Leave alone other people, even Vrihaspati, the Guru of the Devtas, has nothing to teach you. Maame`vam hi puraaveera tvame`va bahushoktavaan, Anushishyaaddhi ko nu tvaamapi saakshaad vrihaspatih. (Aranya Kand 66. 18) So please have courage! We should now locate our enemy and destroy him.’ Shri Ramachandra accepted Laxman’s viewpoint. ‘Laxman, what should we do now?’ He asked. ‘Which way should we go? How can we get some information about Sita?’ ‘We will first search the Dandakaranya thoroughly,’ said Laxman. ‘A while ago, when you asked the deer about Sita, they stood up and pointed towards the South. So let us start in that direction.’ Shri Ramachandra and Laxman placed arrows ready on their bows, and started walking South. A little later they saw Jatayu, the King of the birds, lying wounded on the ground, covered with blood. Shri Ramachandra had not recovered

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fully, and didn’t recognize who it was. ‘It seems to be a Rakshasa; he must have been the one to devour Sita,’ He said. Jatayu spoke in a frail voice, ‘My child Ramachandra, may you live long. I am not a Rakshasa; I am Jatayu. Ravana was abducting Sita when you and Laxman were not with her. We had a fight. I destroyed his equipment – see the shattered chariot, dead horses and lifeless driver lying on the ground, with his broken bow and arrow. He cut off my wings when I was exhausted, and flew off, taking Sita with him.’ Jatayu died as he finished speaking. Shri Ramachandra was deeply grieved. He said to Laxman, ‘At this moment, I grieve more for Jatayu than for Sita. Seetaaharanajam dukham na me` saumya tathaagatam, Yathaa vinaasho gridhrasya matkrite` cha parantapa.’ (Aranya Kand 68. 25) Shri Ramachandra did Jatayu’s last rites, even though there is no need to do any rites for birds and animals. Our Shastras apply only to the human beings. Maanushe`shu mahaaraaja dharmaadharmau pravartitau. Shri Ramachandra considered Jatayu a friend of His father, not just a bird. He did the last rites as He would have done for His uncle. Other Ramayanas describe that Shri Ramachandra took Jatayu on His lap, and used His locks to wipe away the blood and dust from his body. The sight of Jatayu’s pain aroused such a feeling of compassion in Shri Ramachandra that for a while He even forgot His grief at Sita’s being abducted, and began to lament for Jatayu. Then, when Jatayu died in His lap, He did the last rites.

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When they went further ahead, they met a Rakshasi called Ayomukhi. She was terrifying! She would devour even large animals. Ayomukhi caught Laxman in her arms and said, ‘Make me your wife.’ Laxman cut off her nose and ears with his sword. She run off shrieking, in the direction she had come from. A little later Shri Ramachandra-Laxman met an Asura called Kabandh. He was once a handsome Gandharva (celestial musician). He had given offence to a Mahatma, and become an Asura because of the Mahatma’s curse. After becoming an Asura, he had propitiated Brahmaji through a long penance. He was given the boon of a long life. This made him so arrogant that he challenged Indra. Indra threw his vajra (thunderbolt) in such a way that Kabandh’s head and thighs went into his stomach. ‘How will I survive, with only the stump of my body?’ he prayed to Indra. Indra elongated his arms, and made a mouth with sharp teeth, in his stomach. His arms were so long that he could catch any creature in the forest and eat it. So, when Kabandh saw Shri Ramachandra and Laxman, he caught hold of them and began to squeeze them painfully. They felt nervous for a while, then Laxman told Shri Ramachandra, ‘All his strength is in his arms, so cut off his right arm, and I will cut off the left arm.’ Both brothers used their swords to cut off Kaband’s arms. Kabandh then recalled the words of the Mahatma who had cursed him. ‘You will regain your excellent form when Shri Ramachandra and Laxman cut off both your arms, and set fire to your body, in the lonely forest.’ So, Kabandh felt happy. ‘It is my great good fortune to get the darshan of both of you,’ he told Shri Ramachandra. ‘My arms were a strong bondage for me. You both have liberated me by cutting them off.’

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Shri Ramachandra asked Kabandh if he knew where Sitaji was. ‘Set fire to my body first,’ said Kabandh. ‘After that I will be enriched with a divine knowledge and will be able to tell you how you can obtain Sitaji.’ When Kabandh said this, Shri Ramachandra told Laxman to set his body alight. Kabandh emerged in a divine form and said, ‘Look, I’m telling you both how to find Sitaji. Go South. On the Rishyamuk Parvat you will meet Sugriva and others. Make friends with them. They will help you in the search of Sita. There is no need to tell you where she is at present, or who has abducted her. You should first gather and strengthen your forces. Bluff your enemy into believing that you don’t know who he is, even if Jatayu has told you, or you have come to know through any other source. Don’t let your enemy guess that you know him. When you get to Sugriva, he will send vanars in all directions, under the pretext of looking for Sitaji, and they will gather an Army. People will say that you are still trying to find her, but in the meantime your Army will be gathered. Your purpose will be fulfilled through Sugriva after that.’ Shri Ramachandra and Laxman went ahead on the path indicated by Kabandh. They came to the Ashram of Shabari, in the Matang Van. Shabari’s caste was not considered to be a good caste. The Valmiki Ramayana does not name the caste, but it is likely that Shabari belonged to the Shabar tribe. Tribes like the Kola, Bheela, and Shabar lived in the forests. Shabari was definitely of a tribe that lived in the mountains. In those days, her caste was not respected in society. In spite of coming from a lowly caste, Shabari rendered such devoted service to her Guru, Matang Rishi, that he gave her Tattvagnan. Valmikiji has written clearly that Shabari was not removed from Tattvagnan or Brahmagnan. That means, she was enlightened – vignaane` taam nityamavahishkritam (78.

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18). The fact is, there is no barrier of caste in the obtaining of Tattvagnan. Manuji has stated clearly that one should get Tattvagnan at any price, even if from an antyaja (person of low caste). Manuji’s shloka is: Shraddhadhaanah shubhaam vidyaamaadadeetaavaraadapi, Antyaadapi param dharma sreeratnam dushkulaadapi. (74. 18) When Shri Ramachandra and Laxman reached Shabari’s Ashram, she welcomed them with great joy. The thing is, when her Guru, Matang Rishi was about to merge into his essence, he told Shabari, ‘Shri Ramachandra has been given vanavasa. He has already come to Chitrakut, and will be coming here. Serve him when he comes. You will experience great happiness when you have his darshan. Since that day, Shabari waited eagerly for Shri Ramachandra. So, her joy knew no bounds when she saw Him. She washed His feet, offered all the items of welcome, omitting no part of the welcome ritual. After accepting Shabari’s heartfelt welcome, Shri Ramachandra praised her lavishly. He asked this lady ascetic who had such a strong inclination for Dharma, ‘You have conquered all obstacles, haven’t you? Your asceticism is increasing, isn’t it? You have succeeded in controlling anger and hunger, haven’t you? You are able to keep the resolves for self-discipline that you have taken, aren’t you? You have peace of mind, don’t you?’ The questions indicate that in the eyes of Shri Ramachandra, Shabari was a Tattvagnani. Her heart was pure, and her lifestyle was like a Rishi-Muni’s. This, however, is the description given in the Valmiki Ramayana. Goswami Tulsidasji’s description of Shabari in the Ramcharitmanas is different. If you read that carefully, you will see that in giving Shabari a sermon on the nine types of

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bhakti, Shri Ramachandra was actually praising her. When Shabari says – Adhama se` adhama adhama ati naaree, Tina manha mein mati manda ganvaaree. Calling herself lowly, stupid and rustic, Shri Ramachandra could not accept it. He described the nine types of bhakti and then He said, ‘If a person has even one of these, he is the dearest for me. You, however, have all none from the beginning.’ So, Shri Ramachandra did not give Shabari a sermon on navadhaa bhakti ; He praised her by saying she had all nine types of bhakti. According to the Valmiki Ramayana, Shabari then showed them around the forest named after her Guru, Matang Rishi. She took their permission, and in front of Shri Ramachandra and Laxman, she departed for the land her Guru had gone to. People who are Guru-bhaktas consider their Guru to be greater than even the Bhagwan. They have more faith in their Guru than in the Ishwara. Such Guru-bhaktas are described in our Shastras. Today, however, it is extremely difficult to get an enlightened Guru, so one must be extremely careful before venturing in this direction. Going ahead from Shabari’s Ashram, Shri Ramachandra and Laxman reached the Pampa Sarovar. As per the Valmiki Ramayana, this is where the Aranya Kand ends. The Kishkindha Kand beings immediately after. The Pampa Sarovar was a beautiful lake, surrounded by green hills and forests filled with fragrant flowers. The twitter and chirping of different birds could be heard. Male and female swans frolicked in the clear water of the lake. Shri Ramachandra was entranced by the beauty of Pampa Sarovar. He remembered Sita and longed for her as

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passionately as any lover longs for his beloved. However, the Vaishnavas say that Shri Ramachandra was not troubled by lust. He had walked through the forest with Laxman, and come to the Pampa Sarovar. Laxman is the Guru, and the Lord comes with him to make the jeeva turn towards Him. He knows that the Jeeva suffers when turned away from the Ishwara. It is His compassion that induces Him to help the jeeva. A little later, Shri Ramachandra-Laxman reached the Rishyamuk Parvat. Sugriva was seated on the peak of this mountain. When he saw the two warriors walking towards him, he wondered whether they were sent by his enemy, Bali. He told Hanumanji to go and find out. Hanumanji has the ability to change his form at will. The Rakshasas also have this ability. This means that the subtle body in the gross body is so strong that the gross body is altered according to the person’s resolve. Now-a-days, people apply make-up in such a way that a man looks like a woman, and a woman looks like a man. In the same way, people in the earlier times had the power to change their forms whenever they wanted. Hanumanji came before Shri Ramachandra-Laxman as a Brahmin. He praised their incomparable beauty, their sinewy arms, broad chests, and tender feet. Then he said, ‘Your personality is magnificent, and you seem to have achieved great things. Then, why are you walking in the forest?’ Hanumanji then told them about Sugriva and himself, and then was silent. Shri Ramachandra was very pleased to hear what Hanumanji had said. He did not reply Hanumanji directly, because Hanumanji had come disguised as a Brahmin. He said to Laxman, ‘Please reply him. I am enchanted by his speech. Only a pundit of the Rig Veda, Yajur Veda and Sama Veda

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can use such language. He has said many things without making a single error. A King who has such an Ambassador is bound to be successful.’ Laxman introduced Shri Ramachandra to Hanumanji, explaining how they had come to the forest with Sitaji. ‘I am his younger brother and his servant. My name is Laxman. On the way we were told about Vanar Raj Sugriva. We have come to seek his refuge. Aham chaiva cha raamashcha sugreevam sharam gatau.’ (Kishkindha Kand 4. 18) ‘Raj Kumars,’ said Hanumanji, ‘Our Sugrivaji is as troubled as you both. He also needs to establish the bond of friendship with Satpurush like you. His elder brother, Bali, has thrown Sugrivaji out of the house, and snatched away his wife. So, your friendship will be very helpful for him. It is a matter of great good fortune that you, yourselves, gave us your darshan.’ Hanumanji reverted to his vanar form. He made Shri Ramachandra-Laxman sit on his back, and set off to Sugriva. Bhikshuroopam parityajya vaanaram roopamaasthitah, Prishtamaaropya tau veerau jagaama kapikunjarah. (Kishkindha Kand 4. 34) Goswami Tulsidasji has written that Hanumanji carried Shri Ramachandra-Laxman on his shoulders, not on his back. Shri Ramachandra Ishwara sat on one shoulder and the Sadguru Laxman sat on the other shoulder. The Sadguru looked after Sugriva very well, even getting angry when needed. He even gurrao (growled) at Sugriva! One meaning of the Guru is the one who does gurrao–avaagurata. This is how it has been used in the Bhagwat. Shri Shukadevji uses this word when Mother Yashoda scolded Shri Krishna.

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When they came to Sugriva’s place, Hanumanji lowered Shri Ramachandra and Laxman from his back and asked them to sit outside. He went alone to Sugriva, and told him all about Shri Ramachandra-Laxman. ‘Both brothers have condescended to come to establish friendship with you,’ said Hanumanji. ‘Please come out and welcome them suitably.’ Sugriva came to Shri Ramachandra-Laxman and said, ‘Lord, I am a vanar, and you are a nara (man). By establishing a friendship with me, you wish to honor me. If my friendship is acceptable to you, this hand of mine is extended towards you. Take it in your hand, and establish an unbreakable bond of friendship. Rochate` yadi me` sakhyam baahure`sha prasaaritah, Grihyataam paaninaa paanimaryaadaabadhyataam dhruvaa.’ (Kishkindha Kand 5. 12) Hanumanji ignited a fire by rubbing two pieces of wood. He placed the fire between Shri Ramachandra and Sugriva. You see, just as in our marriage ceremony the bridal couple go round the sacred fire and hold hands, in earlier times, the bond of friendship was established in the same way. A person needs a good friend just as he needs to serve his parents, love his brothers, have affection for his people, get the Satsang of Rishi-Munis, and prosper in life. However, sanmitra (true friends) can only be where both friends have similar values, and common joys and sorrows – ‘samaanasheelavyasane`shu sakhyam’. In true friendship there is no consideration of giving or taking. Nor is there any thought of who should help whom first. Their only wish is to do good to each other. After their friendship was formalized, Shri Ramachandra-Laxman and Sugriva-Hanuman sat together to discuss matters. Sugriva said, ‘Shri Ramachandra, I have come to know from Hanumanji, why you have come to this uninhibited forest. I

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was sitting with my four advisers one day, when we saw a Rakshasa taking a lady by force, by the aerial route. I think it must be your wife, Sita, because she kept calling out, ‘Ah, Rama! Ah, Laxman!’ Seeing us, she dropped down her stole, with some ornaments tied in it. We have kept the bundle safe.’ Shri Ramachandra was impatient to see the jewelry. When Sugriva brought the ornaments and placed them before Him, Shri Ramachandra asked Laxman, ‘Do you recognize the ornaments?’ Laxman said, ‘Brother, I do not know who the ear rings and armlets belong to, but I definitely recognize the anklets, because I used to bow at the feet of my bhabhi (elder brother’s wife) every morning. Naaham jaanaami ke`yure` naaham jaanaami kundale`, Noopure`tvabhijaanaami nityam paadaabhivandanaat.’ (Kishkindha Kand 6. 22) Shri Ramachandra recognized the ornaments. He was seeped in sorrow for Sita. Sugriva tried to comfort Him. ‘I am not giving you a sermon,’ he said, ‘but as a friend I do advise you to stop grieving. I take an oath to find Sita, wherever she may be, and bring her back to you.’ Shri Ramachandra felt comforted. He embraced Sugriva and said, ‘Look for Sita. And, tell me what I can do for you.’ Sugriva began to narrate his sorry tale. ‘After the death of my Father, my brother Bali became the King, as he was the eldest son. I stayed with him. Maayaavee (one who creates illusions) Rakshasa came one day, and challenged Bali to a fight. Bali thrashed him, and he ran away to escape. He went into a cave and hid inside. Bali chased him to the entrance of the cave. Before going inside, he told me, ‘Stand here until I kill the enemy and come back.’ I obeyed his order, and waited for a whole year, but I did not get Bali’s darshan. Then one day, a stream of blood flowed

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out of the cave. I heard Asuras clamoring inside. I felt anxious, fearing that Bali had been killed, and Mayavi Rakshasa would come out and kill me. So I blocked the mouth of the cave with a big boulder and returned to the Capital. Ahamtvavagato buddhyaa chinhaistairbhraataram hatam, Pighaaya cha biladvaaram shilayaa girimaatrayaa.’ (Kishkindha Kand 9. 19) Sugriva continued with his narration. ‘When I returned to my Capital, the people crowned me King, and I began to rule with justice. One day, my brother Bali came back. He had managed to kill Mayavi Rakshasa, and move the boulder from the mouth of the cave. I bowed at his feet, and told him about the stream of blood that had come out of the cave after a year had passed. I told him about how I heard the roaring of Rakshasas, and that I had blocked the cave in fear. I explained how the Ministers had insisted that I should be crowned. ‘Now that you have come, please rule the Kingdom,’ I told him. ‘I will serve you as before.’ Bali, however, did not believe me. He thrashed me, and threw me out of the house. He even snatched my wife away. I stay on this peak because Bali cannot come here due to Matang Rishi’s curse. Bali had killed a Rakshasa called Dundubhi, and thrown his bones here, That angered Matang Rishi and he gave a curse that Bali would die if he ever came here.’ After completing his narration, Sugriva said, ‘I am being punished for no fault of mine. Please grace me by making me free from the fear of Bali.’ ‘You are indeed seeped in a sea of sorrow, just as I am,’ said Shri Ramachandra. ‘Don’t worry, my friend, I will save you. You will get back your wife and your large Kingdom.’

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Aatmaanumaat pashyaami magnastvam shokasaagare`, Tvaamaham taarayishyaami vaadham praapyasi pushkalam. (Kishkindha Kand 10. 34)

Om Shantih Shantih Shantih

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Ramayanamrita

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Shri Ramachandra-Laxman and Sugriva-Hanuman are, all four, gathered on top of the Rishyamuk Parvat. Even though Sugriva has sealed his friendship with Shri Ramachandra, he is not fully convinced about Shri Ramachandra’s prowess. The bond of friendship cannot continue to be strong unless there is faith and confidence between two friends. Vishvaasa (faith or confidence) is the father of pre`ma (love); it manifests in the form of service, or giving comfort. Unless the husband-wife, father-son, or two friends have faith in each other – if they doubt each other – then their love will not be firm and steady. So, to develop confidence and remove doubts, it is vital for Sugriva to know that Shri Ramachandra’s strength is more than adequate! Sugriva does not conceal his feelings. He states clearly, ‘I know the valor of my brother Bali, but I have not yet seen for myself how great your strength is.’ Shri Ramachandra tried to reassure Sugriva by saying, ‘You can see my strength when there is an occasion for me to fight.’ Then He used His toe to throw the pile of the bones of the dead Asura to a great distance. These were the bones of the same Asura who lived in the form of a buffalo, and was killed by Bali; and Bali had thrown them in the Matanga forest. Sugriva was not fully convinced by this gesture. ‘The bones were much heavier when Bali had thrown them, because they were covered with flesh and muscle. They are now dried and shriveled, and much lighter. The second factor is that Bali was already exhausted when he threw them, since he had been fighting with the Asura, but you are not at all tired. So, please

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cut down these seven sal trees that are erratically positioned, with just a single arrow. Then I will know your prowess.’ Shri Ramachandra released an arrow that cut down all seven sal trees and returned to its quiver. It is noteworthy that Shri Ramachandra is so kind that He has no hesitation in allowing Himself to be put to test, merely to please His friend and increase his confidence. If we think about this, considering Him to be the Ishwara, it seems that the Ishwara allows Himself to be tested, and becomes a friend of the jeeva for the sake of benefiting the Jeeva. If we think about this incident considering Him to be a human, it is established that once Shri Ramachandra has established a friendship, He is willing to let His friend put Him to any test, to maintain the friendship. In worldly friendships if a person doubts his friend, the one who is doubted takes offence and threatens to sever the friendship. However, Shri Ramachandra allows Himself to be tested in the interests of friendship even though He is all-powerful. As the Bhagwan this characteristic shows His compassion; and as a man, it shows His generosity. It is His magnanimity to extend Himself for the sake of friendship. He sees no harm in giving any test for the sake of His friend. It is maintaining the friendship that is important for Him. Sugriva was delighted to see how Shri Ramachandra’s arrow pierced all seven trees and returned to His quiver. ‘Now, please kill my brother Bali, who is my enemy, today itself! Baalinam jahi kaakutstha mayaabaddhoyamanjalih.’ (Kishkindha Kand 12. 11) ‘All right,’ said Shri Ramachandra. ‘You go ahead and challenge Bali. We will follow, and hide behind the trees.’ Accordingly, Sugriva went ahead and called out to Bali, challenging him. Bali came out when he heard the challenge

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and began to thrash Sugriva. Sugriva was injured and ran till he reached the Rishyamuk Parvat. Shri Ramachandra followed him. Sugriva was embarrassed. ‘Shri Ramachandra,’ he said reproachfully, ‘if you didn’t want to kill Bali, you should have told me. I would never have gone to him! Tell me, why did you do this?’ ‘Don’t be angry, Sugriva,’ said Shri Ramachandra. ‘The resemblance between you two is so strong that I was unable to distinguish between you. It would have been terrible if I had shot an arrow at you by mistake. So, don’t have any doubts. Come and challenge Bali once more, but wear some sign by which I can recognize you.’ Shri Ramachandra told Laxman to make a garland of flowers from a blossoming creeper nearby, and make Sugriva wear it. Laxman did as he was bid, and Shri Ramachandra thumped Sugriva’s back encouragingly. Sugriva led the way to Kishkindha, with Shri Ramachandra-Laxman following. This time, as they walked towards Kishkindha, Sugriva pointed out the seven lakes called the Sapta Sarovar. ‘Seven lustrous Rishis did severe asceticism here,’ he said. ‘Nobody came to them because they were invisible. The wishes of any person who bows to them are fulfilled.’ Hearing this, Shri Ramachandra bowed to all seven Mahatmas from where He stood. Then they proceeded towards Kishkindha. Bali’s wife, Tara, came before Bali as he prepared to respond to Sugriva’s challenge. ‘Sugriva had a fight with you yesterday, and he ran away,’ she said. ‘His challenge today is even more bold than yesterday, so it would seem that he is not alone today, but has some powerful support. I have heard from Angad that Sugriva has established a friendship with Shri Rama-Laxman, princes of Ayodhya. Nobody can defeat them in a fight. So, it is best if you forgive Sugriva. After all, he is your younger brother. If you accept him with the

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affection you had for him before, it will also please Shri Rama-Laxman.’ However, doom was hanging over Bali’s head, so Tara’s prudent words did not appeal to him. He put her aside, saying, ‘You have fulfilled your duty. Now, stop being afraid and go back to the house. I cannot bear to be challenged by Sugriva. Regarding Shri Ramachandra, I am well informed about him. I have no quarrel with him, nor have I done him any harm. I have no ill-will for him; I have never spoken ill of him. Why should he kill me for no rhyme or reason? He is a Dharmatma; he knows what is his duty, and what is not his duty. Why should such a Satpurush kill me without cause? Dharmagyashcha kritagyashcha katham paapam karishyati.’ (Kishkindha Kand 16. 5) What could Tara do? She returned home, praying for her husband’s well-being. Bali came out and saw Sugriva thumping his thigh in a wrestler’s challenge. He rushed into an attack. This time, Sugriva showed greater spirit, but he was no match for Bali. Shri Ramachandra saw that Sugriva was distressed by Bali’s blows, and on the verge of running away again. He placed an arrow on His bow and shot it strait at Bali’s chest. Bali fell to the ground, wounded fatally. Here, Valmikiji gives a beautiful description of Bali’s beauty. He says that even though Bali was felled by Shri Ramachandra’s arrow, his muscular physique was very attractive. He wore the necklace given by Indra. The beauty of the necklace was enhanced by Shri Ramachandra’s arrow that had pierced his chest. It seemed as though the sun had fallen, and was lying on the ground. Shri Ramachandra-Laxman came closer. Bali started to taunt them as soon as he saw them. This rebuke is very long in the Valmiki Ramayana. You are being given only its substance.

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‘Raghunanadan!’ said Bali. ‘You are born in an extremely noble lineage. You are a Dharmatma, and your good name is spread in all directions. Then, why did you hide and strike at me, for no offence of mine? If you wanted to kill me, you could have done so face to face, giving me the chance to defend myself. Had you told me to look for Sita, I would have found her and brought her back to you in just one day. I would have tied a rope round the neck of her abductor, Ravana, and delivered him to you alive. Your killing me for the sake of Sita is absolutely inappropriate; and the way in which it was done is not in keeping with Dharma. If you have any appropriate answer, make it, and I will listen to you.’ The reply given by Shri Ramachandra tells us how politicians speak. ‘Look, Bali,’ said Shri Ramachandra. ‘The Rajya belongs to Bharat these days. We have been given the task of protecting the people. It is our job to punish or reward people, where anything unfair or contrary to Dharma is done. Therefore, I have done nothing that is outside the range of my duty. On the contrary, I have carried out the duty of the King. We are not Brahmins or Vaishyas; we are Kshatriyas! It is our Dharma to hunt. You are a creature of the forest. That is why I have killed you. Regarding getting Sita back, that is not my primary consideration. My primary consideration is that I have established a friendship with Sugriva and pledged to help him. So, it is my duty to carry out my promise. You do Yagyas and other rituals like the Sandhya Vandan. You show yourself as a Dharmagya – a knower of Dharma. Yet, it did not seem wrong to you, to force your brother’s wife to accept you as her husband! There is no doubt that you are opposed to Dharma, and this is why I have killed you.’ There is no mention in the Valmiki Ramayana as to why Shri Ramachandra killed Bali furtively. Other Puranas mention

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that a Devta had given Bali the boon that he would obtain half of the strength of his opponent in a fight, and that is why Shri Ramachandra hid behind a tree and shot at Bali. However, this is a matter of bhakti. The practical fact is that a friend does not need a judge; he needs a friend who will stand by him. Sugriva and Shri Ramachandra had the common misfortune of having their wives abducted, and of being banished from their kingdoms. They had established a friendship and had promised to help one another. What else could Shri Ramachandra do? To maintain the friendship one has to side with the friend. The Valmiki Ramayana says repeatedly, ‘Na kashchid naaparaadhyati’ – who is there in this world, who has not at some point, been at fault? We have spoken of this earlier. Mistakes are made by all. Reading the Puranas shows us that even Brahma, Vishnu and Mahesh have made mistakes. The fact is that it is not possible for a person with a body to be totally free of faults or lapses. When we think about mistakes, the mistakes of people in the opposing group seem far worse than the mistakes of people from our group! The reason for this is that we see only good in those we love, and only the bad in those we dislike. That is why it is said, ‘Vasanti cha pre`mni guna na vastuni.’ Thus, it becomes necessary to favor the friend; both for establishing a friendship, and for maintaining it, even if the friend has faults. In this context, the ‘Vidulopakhyana’ in the Mahabharata is worth reading. Queen Vidula’s son ran away from a losing battle. He returned quietly to the palace and went to sleep like a coward. The sermon given by Vidula on that occasion is amazing! ‘My son,’ she said, ‘why do you get disheartened? Gather together all the lowly and downtrodden men. Treat them with respect, and build up an Army of these

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men. Attack your enemy and emerge victorious!’ This is a political strategy that is respected even in present times. So, Shri Ramachandra is always alert about protecting His bhaktas. How could people have bhakti for Him unless He protected them and had a partiality for them? The second point is that it is not that Shri Ramachandra loves His bhaktas because He believes them to be free of faults. He knows that Sugriva and Vibhishana have flaws, but His justice is to accept all who take refuge in Him, whether they have faults or not. This is the principle and practice of the Satpurush. This is why Goswami Tulsidasji says – Rahati na prabhu chita chooka hiyee` kee, Karata surata saya baara hiye` kee. Je`hi agha badhe`u vyaadha jimi baalee, Soyee sukantha puni keenhi kuchaalee. Soyee karatooti vibheeshana ke`ree, Sapane`hu je`hi na raama hiya he`ree. It is nothing special if a pure and perfect person is accepted by the Lord. The Lord’s special quality is that He accepts even the filthy, downtrodden, depraved people, and uplifts them. That is why He established a friendship with Sugriva, and accepted Vibhishana when he surrendered at the Lord’s feet. If people break friendships when they see faults, there will be no friends left in this world. Friendship itself will be lost. Bali had no answer to make in reply to Shri Ramachandra’s reply. Accepting the justice of his punishment, he said, ‘All you have said is true. I accept every point you have made. Now, my only prayer to you is that you convince Sugriva not to behave badly towards Tara and Angad. Tara is an extremely noble woman; she should not be debased in any way. My son Angad is still a child. I have brought him up

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with great love and tenderness. Please grant him your protection.’ Shri Ramachandra gave Bali this assurance. Then He said, ‘Discard regret, delusion and fear from your heart, Bali. Tara will not be disdained by any. Angad will stay with Sugriva and me, as he stayed with you.’ Tara arrived just then. She began to lament at the state of her husband. Hanumanji tried his best to console her, but she said, ‘There is nothing left for me to do, either in this world, or in the next. So I will burn myself to death on my husband’s funeral pyre.’ Bali called Sugriva and Angad to him. ‘Brother,’ he told Sugriva, ‘it was not destined that both of us should live together in peace and happiness. I am on my deathbed now. You must take care of Tara and Angad. They are your dependents. Here, take my gold necklace, and wear it at once. Laxmi abides in it; its power will be destroyed when I die.’ Hearing such words from Bali made Sugriva forget his enmity. He was deeply distressed. Then Bali spoke to Angad. ‘My son,’ he said, ‘Maintain proper decorum, in keeping with the place and time. Be ruled by your uncle Sugriva. Obey him always.’ Bali’s spirit left his body when he finished saying this. Kishkindha was forlorn. All the vanars were filled with grief. Sugriva also began to weep. He told Shri Ramachandra, ‘Please give me leave to put an end to my life.’ Tara clung to her husband’s body, crying inconsolably. ‘Use the same arrow with which you killed my husband,’ she told Shri Ramachandra. ‘Kill me with it. I will leave this body and go to him.’ Shri Ramachandra consoled Tara. ‘All joy-sorrow, birth-death, uniting-separating, etc are in the hands of the Lord. You are the valiant wife of a valiant warrior. You should not

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weep like this. You will continue to receive the same respect you have always been given. You son, Angad, will be the Crown Prince. So, give up your laments.’ Shri Ramachandra also spoke to Sugriva and Angad, telling them that they had shed enough tears. ‘It does not help the departed soul when his loved ones weep like this,’ He said. ‘Stop lamenting, and attend to the duties before you.’ Preparations for Bali’s last rites were made. All the vanars accompanied the funeral procession. Angad lit the pyre and offered oblations. Then Hanumanji prayed to Shri Ramachandra to come to Kishkindha and crown Sugriva. Shri Ramachandra’s vow of vanavasa did not permit Him to enter the city, but He commanded that Sugriva’s Rajyabhishek to be done. Then He told Sugriva, ‘My friend, you are skilled in social interaction. Your nephew, Angad, is as valorous as his father. So, along with your Rajyabhishek, let him be crowed Yuvraj.’ Shri Ramachandra also said, ‘The rains have started. It will not be possible to search for Sita till they are over. When the monsoon ends, you should gather an Army, and search for Sita. Until then, I will stay at the Prasravan Mountain with Laxman.’ Shri Ramachandra-Laxman went away to Prasravan Parvat, and Sugriva became the King of Kishkindha. Angad was made the Crown Prince. Living in a cave in the Prasravan giri (mountain), Shri Ramachandra was enchanted by the beauty of the landscape around. Its beauty was enhanced further because of the rains. The poetic skills of Valmikiji are revealed in the verses spoken by Shri Ramachandra in praise of the beauty of the Prasravan giri and the monsoon. Grace and sweetness are combined in his poetry.

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Memories of Sita awoke in Shri Ramachandra as He described the beauties of the monsoon. He became acutely unhappy, thinking about her. Seeing His condition, Laxman said, ‘Brother, await autumn with fortitude. Sugriva, the King of the vanars will fulfill your desire as soon as autumn arrives.’ However, Sugriva, having become the King, was totally immersed in luxury and indulgence. He never thought about what his friend Shri Ramachandra needed to get done. He did not even bother to see what his ministers were doing. He spent all his days and nights pleasurably with his women. The weakness for luxury and indulgence is such that it not only takes us away from the Ishwara, it also makes us fall from the ideals of humanity and goodwill. One needs just enough of luxury and indulgence to stay alive. They are not meant for giving up our responsibilities and duties. Hanumanji was very worried when he saw that Sugriva was only inclined towards carnal pleasures, and completely unconcerned about his obligations. He went to Sugriva and said, ‘Rajan, the monsoon is over, so please apply yourself to the task of helping your friend Shri Ramachandra. He has done you a great favor, and you have also pledged to accomplish his mission.’ Hearing this, Sugriva called a vanar named Neel and commanded him to gather and bring back all warriors within fifteen days. ‘Anyone who refuses to obey my command will face the penalty of death,’ he said. Then he returned to his palace. Shri Ramachandra was still in His cave on Mt. Prasravan. He missed Sitaji intensely at the start of the new season. You see, when the Ishwara descends on earth with the heart of a man, the emotions normal to men arise in Him, too. Shri Ramachandra is the symbol of the noblest of men, so when He sees the forests during the monsoon and autumn, and sees the

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behavior of the birds and animals in these seasons, thoughts that are natural in these seasons come to Him as well. ‘Just see, Laxman,’ said Shri Ramachandra. ‘Sugriva had promised to search for Sita as soon as the monsoon ended, but he is lost in carnal pleasures and has forgotten his promise. He didn’t even see fit to visit us even once in the past four months. He should realize that the path by which his brother Bali departed is still open! Bali alone was killed, but if Sugriva – having obtained what he wanted – falters on the path of truth, he can be destroyed along with his associates! So, go and explain this to him.’ Anger rose in Laxman as he heard these words. ‘I will kill Sugriva today, itself! He declared. Shri Ramachandra softened when He heard this. ‘Laxman,’ He said, ‘don’t talk of killing Sugriva. After all, he is our friend. Why does he continue to remain silent even though the time for inactivity is past?’ Laxman set off towards Kishkindha seething with anger. The huge vanars guarding the city picked up huge rocks and trees when they saw him coming, but when they saw his angry visage they scampered off in fear. Laxman came to Sugriva’s palace. Angad came to him in great trepidation. ‘Angad, my child,’ said Laxman,’ go and inform your uncle Sugriva of my arrival. Bring back his answer quickly. Sugreevah kathyataam vatsa mayaagamanamityuta, Ityuktvaa sheegrahamaagachha vatsa vaakyamarindama.’ (Kishkindha Kand 32. 24) Sugriva was terrified when he heard of Laxman’s coming. Hanumanji told him, ‘Laxman was compelled to come because you neglected to carry out Shri Ramachandra’s work. Now you have no option but to fold your hands and appease him. Bend your head and bow down to him, and set into motion the plans for looking for Sita.’

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Having informed Sugriva of Laxman’s arrival, Angad returned to Laxman and persuaded him to enter the cave of Kishkindha. Inside the cave, there were forests and gardens, rivers and lakes, wide roads, palaces and temples. Laxman saw these as he passed, and then he entered Sugriva’s palace. He twanged his bow threateningly. The sound frightened Sugriva. ‘You go first,’ he told Tara. ‘Quiet Laxman’s wrath. Only then will I come before him.’ There was sound psychological merit in Sugriva’s sending Tara to appease Laxman. Anger fades in the presence of beauty. It also fades in the face parental affection. Laxman’s anger had already reduced at the sight of Angad, who seemed like a child to him. His anger vanished when he saw Tara. Tara spoke skillfully, and pleased Laxman. She escorted him into the palace. Sugriva was still steeped in carnal pleasures, but he got up when Laxman came, and came forward with folded hands. Laxman rebuked him for his wayward behavior. ‘Vanar Raj!’ he said. ‘The Satpurushas have given recommendations for atonement, for a person who kills a cow, gets drunk, steals, or fails to keep him resolve. However, there is no atonement for ingratitude. Goghne` chaiva suraape` cha chaure` bhagnavrate` tathaa, Nishkatirvihitaa sadbhih kritaghne` naasti nishkritah. (Kishkindha Kand 34. 12) You are a person who is lacking in gratitude! You are also a liar! You took help from Shri Ramachandra to achieve what you needed, but when it is time to extend your help, you are immersed in luxuries and indulgencies. Don’t forget – the path Bali was sent by, remains open! So, if you want your welfare, fulfill your pledge!’ Hearing this, Tara said, ‘Prince Laxman, Sugriva is a King. A noble person like you should not speak such harsh words to him. He has not forgotten the favor done by Shri

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Ramachandra. Many valorous vanars have already been sent out on his behalf, to gather an Army. At present he is waiting for their return.’ The Sugriva spoke. ‘Sumitra nandan, nobody can return the favor done by Shri Ramachandra. By his own strength he will kill the Rakshasas and get Sita back. I am merely a lowly assistant in the matter. If I have given offence in any way, please consider my love for him, and believe me to be loyal, and pardon me. Servants are always prone to making mistakes.’ Laxman was appeased. He praised Sugriva saying, ‘You are a courageous man. I spoke harsh words because I was angry. Please forgive me. Come with me to Shri Ramachandra, and give him your assurance.’ Meanwhile the large group of vanars, who had been gathered by the vanars sent out by Hanumanji at Surgriva’s orders, arrived at Kishkindha. They told Sugriva that all the vanars in the world would soon be arriving in countless numbers. Sugriva was pleased to hear this news. He went with Laxman to Shri Ramachandra, and bowed at His feet. Shri Ramachandra embraced him warmly, and asked him to be seated. Then He told Sugriva about how a King should follow Dharma, and use Artha and Kama in keeping with Dharma. ‘The time has come to look for Sita,’ He said, ‘so consult your Ministers and try to find her.’ ‘O Mighty Armed!’ said Sugriva. ‘All my virtues, and reputation, had been destroyed! It is only thanks to you two brothers that I have got this great Kingdom of vanars, so how can I forget your work? I know that you refrained from avenging the ingratitude shown by me, and which is a blot on Dharma. So, I have already made an effort to gather an Army of vanars. Some large groups have already arrived and an immense Army will shortly be ready.’

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Shri Ramachandra was pleased to hear this. He embraced Sugriva saying, ‘My friend, now – with your help – I will gain victory over all my enemies.’ While Shri Ramachandra and Sugriva were talking, great and valorous vanars arrived in countless thousands. The whole ground was covered with vanars. There were red vanars, yellow vanars and white vanars. The Valmiki Ramayana describes their number as incalculable. When all the vanars were assembled, Sugriva described their strength and valor. He told Shri Ramachandra, ‘You are the Master of all the vanars. Please command them as you feel fit.’ ‘Vanar Raj Sugriva,’ replied Shri Ramachandra. ‘First, please find out whether Sita is alive or not, and where Ravana – who abducted her – lives. Neither I, nor Laxman, can do this. Once we have the details about Sita we will, together, do what is needed.’ Sugriva sent one group of vanars to the East, under the leadership of Vinata, one group to the West, led by Sushena, and one group to the North, led by Satabali. For the group that would go South, he chose Jambavan, Hanuman, and some hand picked vanars, and made Angad their leader. Sugriva gave clear orders to all four groups that they should not spend more than one month in their search for Sita. He told them that whoever delayed beyond this would be put to death. He also described the mountains and rivers they would pass, to ensure that nobody lost their bearings. Shri Ramachandra was amazed at Sugriva’s extent of geographical knowledge. ‘My friend, how did you come to know all these details?’ He asked. Sugriva explained how he used to run, and hide from Bali, to save his life. During those years he had become well acquainted with all the geographical features of the world.

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As the vanars began to set off eagerly in the directions allotted to them, Sugriva told Hanumanji, ‘Look. You are as valorous as your father, the Wind. You can go anywhere, unobstructed. There is no one who can match your power, so the entire responsibility of finding Sita rests completely on you.’ Shri Ramachandra heard Sugriva’s words, and looked at Hanumanji. He, too, was convinced that the task of finding Sitaji could be accomplished by Hanumanji. Joy rose in His heart. He took off His signet ring, and placed it in Hanumanji’s hand. ‘This ring will convince Sita that she can trust you. She will be able to speak without fear.’ Deeply moved, Hanumanji touched the ring reverently to his forehead, and bowed at Shri Ramachandra’s feet. He set off with his group towards the South. The three groups sent to the East, West and North under the command of courageous warriors failed to find Sita, and returned to Kishkindha. Hanumanji’s group, however, continued to proceed towards the South. They searched every peak and cranny of the Vindhyachal Parvat. They also searched the surrounding mountains. There was no water there, no people, no birds or animals. There were no fruits or roots to eat. The entire region was filled with caves and nettles, so the vanars faced considerable hardships in looking for Sita. When they went further South they came to a frightening forest and met an Asura. He got angry at the sight of the vanars, and rushed at them with clenched fists. However, Angad have him a slap that killed him. The vanars were badly fatigued. They sat under a tree in despair. Angad encouraged them, saying, ‘We should not lose hope. Those who forge ahead with enthusiasm are sure to get the fruits of their labor. It is not proper to give up effort and get disheartened.’

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Avashyam kriyamaanasya drishyate` karmanah falam, Alam nirve`damaagamya nahi nonmeelanam kshayam. (Kishkindha Kand 49. 8) The vanars regained their zest and started afresh to look for Sita. They saw a cave, and gathered around the mouth. It was dark and fearsome even to look at, leave alone enter. Despite its fearsome appearance, Hanumanji said, ‘Friends, the trees around the entrance are a lush green. Many kinds of birds are flying out. It seems there is a reservoir of water inside the cave.’ All the vanars followed Hanumanji into the cave. They became exceedingly hungry and thirsty as they walked on and on. They were on the verge of giving up all hope of life, when they saw light at the end of the tunnel. When they emerged, they were wonderstruck at the luxuriant beauty of the scene before them. They saw several lakes of crystal clear water. Large goldfish swam in the lakes and golden lotuses bloomed in profusion. The trees around were laden with fruits and flowers of many kinds. The houses there were beautifully decorated. Different dishes of food were placed ready to be eaten. When the vanars went a bit further, they saw a lustrous woman who was an ascetic. Hanumanji folded his hands and bowed down to her. ‘Devi,’ he asked, ‘To whom do this cave and houses belong? We are strangers, and ignorant, so please tell us, and dispel our ignorance.’ ‘My name is Svayamprabha,’ said the lady. ‘An Asura called Maya has created this cave. When he got attached to the Apsara (celestial nymph) Hema, Indra drove him away. Brahmaji gave this glorious place to Hema, who is my dear

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friend. I look after this place on her behalf. It is extremely difficult to come here. How did you manage to find it, and what is your purpose in wandering in this forest? All right; first, eat and drink your fill. Remove your fatigue, and then tell me about yourself.’ When all the vanars was rested and refreshed, Hanumanji told Svayamprabha about why and how they had come into the cave. ‘The time allotted to us by Sugriva is over. Now, please grace us by helping us out of here, so we can continue our search.’ ‘Once someone enters this cave, it is difficult to get out,’ said Svayamprabha. ‘However, please shut your eyes, all of you. Then I will use my power of asceticism to place you outside.’ The vanars shut their eyes. Svayamprabha transported them instantly and said, ‘Vanars, you may now open your eyes. Look – an ocean shimmers before you! Now, think of your next move. You will surely attain success.’ When Angad looked at the vast, dangerous ocean, he was greatly troubled. ‘Vanars!’ he said. ‘We have not achieved what we set out to do, at the command of our King Sugriva. The time we were given is over. It seems better to starve to death here, rather than return to Kishkindha and be killed by Sugriva.’ A vanar named Tar said, ‘Rather than starve to death here, it is better to go back to the cave we have just come from. We can live there.’ The Hanumanji gave his opinion. ‘A powerful person can sit in peace if he makes an enemy of a weak man. A weak person, however, can never live in peace if his enemy is powerful. It is a mistake to think that you can remain hidden safely in that cave. You heard Svayamprabha tell us how Devraj Indra drove Mayasura away from there using his

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thunderbolt. If Laxman so desires, he can destroy the cave with his sharp arrows.’ The effect of Hanumanji’s words was that Angad gave up the all thought of going to the cave, but he remained firm in his resolve to fast unto death. ‘Please, all of you go back to Kishkindha,’ he said, ‘and give me leave to die here.’ Angad spread a grass mat, and sat on it, to fast to death. Other vanars considered it proper to join him. They all prepared themselves mentally for death by starvation. Just then, an old vulture called Sampati dragged himself to that place. He was the brother of Jatayu. His wings had been burnt, so he dragged himself when he heard what the vanars said. ‘Today I will get food after many days,’ he said. ‘I will eat the vanars!’ Angad was distressed to hear Sampati’s words. He told Hanumanji, ‘Look! Here is a vulture who has come like the Devta of Death, wanting to eat us; and there was the other vulture, Jatayu, who gave his life for Sita! Actually, only Jatayu, the King of vultures, is fortunate. He was killed by Ravana while fighting, and obtained salvation.’ Sampati’s ears pricked up when he heard Angad’s words. ‘Which Jatayu are you talking about?’ he asked. ‘Jatayu was my own younger brother. When my wings got burnt, Chandrama Muni told me that new wings would grow when I hear about Jatayu being killed, from the messengers of Shri Ramachandra. He told me that I should do the last rites for Jatayu and tell them where to find Sita.’ The vanars narrated the whole story, including Jatayu’s being killed, and why they had come there. Sampati also told them the story of his life. With the help of the vanars he reached the sea, and offered oblations for Jatayu. Then he told the vanars, ‘Look, Sita is in Lanka, on the other side of this ocean. My son had told me that he had seen her being taken by Ravana,

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by the arial route. Sita was weeping, and crying out for help at that time. If you can go to Lanka and look for Sita, do so. But, you will have to cross the sea to go there. It is not possible to find Sita unless you cross the ocean.’ Sampati’s wings grew as he spoke. He flew off, urging the vanars to make the attempt and predicting that they would surely get Sita’s darshan if they made the effort. The vanars then held a conference to decide who could cross the vast span of heaving water. Someone said he could leap over ten yojans (forty miles); another said he could span twenty yojans in one leap. Thus, some had the ability to leap over thirty, forty or fifty yojans. Some could even cross sixty, seventy and eighty yojans in a single leap. Jambavan said, ‘I am aged now. I can’t cross more than ninety yojans.’ Angad praised Jambavan’s powers. ‘This sea is a hundred yojans,’ he said. ‘I can cross it in one leap, but I am not sure that I will have the strength to return.’ ‘Angadji,’ said Jambavan. ‘You may have the power to leap over thousands of yojans, but you are our leader! It would not be proper for us to send you. You must remain here with us, and continue to lead us.’ Jambavan then noticed that Hanumanji was sitting silently on one side. One of the Puranas has a story that Hanumanji was extremely strong, even as a child. He would lift mountains and place them elsewhere. Trees would break, and the huts of the Mahatmas would also be broken. So, one Mahatma told him, ‘You will forget about your own great strength. You will be able to do great things only when someone else reminds you of how strong you are.’ The Valmiki Ramayana does not mention this story. Here, Jambavan told Hanumanji, ‘Why are you sitting quietly in a corner? Why don’t you say something?’ Then Jambavan

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narrated the story of how Hanumanji was born, and how he came to be called ‘Hanuman’. ‘O most valorous among the vanars, Hanuman!’ said Jambavan. ‘You are the best in making great leaps. Expand your infinite strength. The whole Army of vanars is worried, and eager to see your strength and valor! So, get up, and enlarge your feet the way Bhagwan Vishnu did, when He spanned both worlds with His two feet. Jump across the ocean!’ Inspired by Jambavan, Hanumanji gained confidence in his own capabilities. He expanded his form, much to the delight of the vanars, till it became viraat – immense! It is worth reading, in the Valmiki Ramayana, how Hanumanji told the others about his strength and abilities. “My friend vanars,’ he said. ‘My effort is in keeping with what I perceive through my intellect. I am confident that I will obtain the darshan of Sita, daughter of Videha. So, please rejoice!’ Hanumanji chose the Mahendra Parvat for his launching pad. He climbed up to the peak, and walked round. The impact of his footsteps caused massive boulders to totter and fall. New springs erupted on the mountainside. Many large animals ran helter-skelter, and large trees swayed and shook. Hanumanji was thinking only about the leap he would make. His mind was focused on Lanka. Manah samaadhaaya mahaanubhaavo jagaama lankaam manasaa manasvee. (Kishkindha Kand 69. 50) This is where the Kishkindhakand ends in the Valmiki Ramayana, and the Sundar Kand begins. It is written about the Sundar Kand, that in it, Rama is sundar (beautiful in every way), the story is sundar, Sita is sundar; there is nothing in it that is not sundar!

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Sundare` sundaro raamo, sundare` sundaree katha, Sundare` sundaree seetaa sundare` kim na sundaram. Valmiki’s description of Hanumanji’s posture at the time of jumping, and the waves that rose up as he flew, is so vivid that it seems as though he was seeing the scene. The Mainak Parvat rose out of the sea when Hanumanji was flying towards Lanka. He asked Hanumanji to rest awhile on him. You see, the difference in our concepts of the animate and the inanimate is not factual. The fact is that the substratum of both is one and the same. When something is seen by us, it becomes jada (inanimate or gross); but when the same object becomes aatmasvaroopa – the essence of the Atma – it is called ‘che`tan’ (conscious). The Atmasvarupa is chetan, and that which is seen – whether it is of the witness, mind, or senses – is jada. An absence of the senses is not a characteristic of an inert object. The fact is that it is something that can be seen, is the characteristic. In the basic consciousness there is nothing called jada (inanimate). When some intense reaction or movement starts in an inert object, consciousness manifests in it. This was what happened to the Mainak Parvat, and to the sea. The sea – saagara – remembered that it had been created by the sons of King Sagar of the Ikshvaku lineage, when they had dug up the earth. This is why the sea is called ‘sagar’. Shri Ramachandra was from the Ikshvaku lineage, and Hanumanji was going on His errand. So, Hanumanji should be given some rest as he flew over the sagar to Lanka. Mainak rose up, and assumed a human form. He requested Hanumanji, ‘O son of the wind, the sagar has sent me to offer hospitality. Your father had done me a great favor, when he dropped me into the sea to save me from Indra, who would

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have cut off my wings with his thunderbolt. So, rest awhile on my peak, refresh yourself with some fruits and roots, and then go on your way.’ ‘Mainak,’ replied Hanumanji, ‘Consider that the hospitality offered by both of you as accepted. Dismiss any feeling of not accepting your hospitality. I have, in the presence of all my companions, vowed to not linger on my journey. I must make haste.’ Saying this, Hanumanji touched Mainak courteously with his hand, and flew on. Mainak and the sagar both felt very pleased and blessed Hanumanji silently. The next episode is about Surasa. The Devtas were convinced that Hanumanji had enough physical strength, but physical strength is not enough for success; intelligence and wisdom are required, too. The praana (life spirit) does not need rest; it is active even when we sleep. We sleep, but the prana does not stop its movement. Intelligence, wisdom, and the ability to think do not work when we are sleeping; they rest in the prana. The Devtas sent Surasa (pronounced surasaa) to find out if Hanumanji’s thinking powers were subject to fatigue and could be obstructed. Surasa was the daughter of Daksha. We are all offspring of Daksha, actually. People need dakshataa – dexterity – to work. We also need intelligence, vision, and zeal. If a man has determination, intelligence, vision and zeal, he is sure to succeed. So, Surasa was sent by the Devtas. She came and stood in front of Hanumanji. ‘Go into my mouth,’ she told him. ‘I will devour you.’ ‘I am Shri Ramachandra’s messenger, and am going to Sita at his command,’ replied Hanumanji. ‘You should help me! However, if you are determined to eat me, let me complete my

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mission and give the information to Shri Ramachandra. Then I will come to you, and you may eat me.’ Surasa was certainly not an enemy. She had merely come to see how intelligent Hanumanji was. So, she refused to accept his offer. ‘You cannot pass me by. You will have to come into my mouth!’ The meaning of Surasa is, one who derives pleasure. Strength can obstruct strength, but intelligence does not obstruct intelligence; desire and greed obstruct intelligence. Desire and greed devour us when we get the urge to obtain one thing after another, and are prepared to sacrifice decency if they cannot be obtained through ethical means. Desire and greed sully our thinking. People have such weakness for indulgence that they take on the form of Surasa. Hanumanji, however, had no desires and no greed, so he told Surasa, ‘If you want me to get into your mouth you must make it bigger.’ Surasa enlarged her mouth, but Hanumanji enlarged himself even more. He made himself bigger every time Surasa made her mouth bigger. Eventually, when she made her mouth extremely big, Hanumanji made himself extremely tiny. He flew into her mouth and came out of her ear. This episode indicates that desire cannot be overcome by desire. A man grows old, his hair turns white, his teeth break and his senses weaken; but his longings – trishnaa – remain as strong as ever; Trishnaika tarunaayate`. If someone thinks that he will do something after satiating his desires, he will never do anything because his desires will never end. The Mahabharata, Bhagwat and Vishnu Purana all state emphatically that if a man were to be given all the wealth in the world he would still desire more. However, if he were to make himself small, his desires would shrink as well. This is what Hanumanji did.

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The Devtas were convinced that Hanumanji’s intelligence matched his enormous strength. Hanumanji is complete in both pragyaa and praana. He was sure to succeed in Shri Ramakrishna’s work. The Valmiki Ramayana now describes Singhika, a Rakshasi who devoured shadows. Although learned Mahatmas like Shri Bhagvadacharya have not accepted this, I accept it and proceed. The Vedantis have accepted the principle of pratibimba (a reflection, or reflected identity). Consciousness is reflected in the fourfold mind called the ‘antahkaran’. This reflection is the identity of the kartaa-bhoktaa (the doer and the one who experiences), paapee-punyaatmaa (the sinner and the one with spiritual merit), and is the one who goes to Heaven and Hell. The Devtas were now convinced that Hanumanji had both prana and pragya. They wanted to know whether he identified with his pratibimba (subtle ego) or not, because the pratibimba keeps shifting. It is not stable. Nor can it achieve anything. People may believe or disbelieve this, but in earlier times people could gain mastery over the chaayaa purusha – the individual’s shadow, or alter ego. This was a mental power that they acquired by looking at their own reflection in a mirror, and practice superimposing their own consciousness upon it. They would will the shadow to move independently as commanded. Even today we see magicians who show us objects that have been brought from far away. There is no cause to disbelieve their abilities. So, if a person wants to catch his reflection in his shadow, he can achieve it. Illusion and ego can also be caught by the same method. Achievement is not gained by desire; it is gained by giving up the ego.

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If someone hurts the ego of an ordinary man, he becomes helpless in controlling himself, and does things that are wrong. Hanumanji, however, had no ego. If he were to allow himself to get angry because someone in Lanka insulted him, he would be distracted from his mission. The purpose of going to Lanka would not be achieved, and he would get engrossed in the worship of his ego, and forget the work given by Shri Ramachandra. So, when he saw that Singhika had caught his chaya, he quickly destroyed this woman who had the habit of catching shadows. Saadhayaarthamabhipre`tamarishtam plavataam vara. (Sundar Kand 1. 200) After crossing the sea, Hanumanji alighted on the Trikut Parvat, and surveyed the city of Lanka. Valmikiji has given an excellent description of Lanka. If, from the Adhyatmik (metaphysical) angle we consider Lanka to be the body, how would it be described? People inhabit their bodies, but how many of us know how many bones it has, or how many nerves and veins, how many senses, or how much flesh, muscle and blood it contains? When there is so much ignorance about our own body, Lanka is such a large city by comparison! Only a great Mahatma like Hanumanji could have successfully entered it, accomplished his mission, and come out again. This is why the Vaishnavas say that the Lord sends an Acharya (Teacher) to uplift the jeevas. Sitaji represents shakti (power), or Brahmavidya (the knowledge of the Brahman). Ravana represents Moha (delusion). He has imprisoned Sitaji in the Lanka that represents the body. Now, the Acharya, Hanumanji, sent by the Lord comes, finds out where Sitaji is, and tells the Lord about what her condition is.

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That means, Hanumanji searched Lanka and did a thorough examination of the subtle sheaths of the body, called the annamaya (gross), praanamaya (senses) and manomaya (mind). If you want to get inside the city of your enemy, it is vital that you have full knowledge about it. You should know what the outer walls are like, what the main gates are like, where the secret passages are, what kind of security arrangements they have, where the moats are and how they can be crossed over. Even if you manage to get inside the city without this knowledge, it will be difficult to get out again unless you have this information. So, before entering, Hanumanji thought about which form would be best for him to take, when he entered Lanka. Would it be better to go as he is, or take a grand form, or become tiny, and enter Lanka? The Neeti Shastra (the science of using the right policy) says that a wise man achieves his purpose. To spoil everything due to a lack of restraint is a sign of foolishness. Svakaaryam saadhaye`d dheemaan kaaryadhvanso hi moorkhataa. The meaning of this is that grandeur should be displayed when grandeur is called for, and humility should be shown where humility is the best policy. A wise person uses his discretion about when to use which. ‘If I go to Lanka as I am, or in a larger form, everyone will come to know of my presence, and that will hinder my mission,’ thought Hanumanji. ‘It is best that I assume a tiny form and slip into Lanka at night.’ Accordingly, he made himself tiny and awaited nightfall. Hanumanji had the ability to assume an immense form or a miniscule form. The descriptions of the Yoga Shastras, about

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Yogic powers like animaa (becoming tiny), laghimaa (becoming extremely light), garimaa (becoming extremely heavy) etc are not unfounded claims. People who practice Yoga are able to achieve these changes in their gross body. I have seen Yogis make themselves extremely light, very heavy, absolutely tiny, or very large. When even ordinary Yogis can obtain such powers, it is not at all surprising that a great Yogi like Hanumanji had them. Hanumanji was just going into Lanka at night in a form as tiny as a mosquito, when his path was obstructed by Lanka, the Vastu Devi who was the presiding deity and guardian of the city of Lanka. This shows the excellent security arrangements in Lanka. There is no cause for wondering at the Vastu Devi. When we build a house we do a ritual worship of the Vastu Devta. Similarly, Ravana had also done a ritual worship and established a Vastu Devta when he built Lanka. Ravana was very learned. He knew the Vedas and rituals very well. He frequently did Yagyas and other rituals of Tantra sadhana that fulfill worldly desires. So, the presiding deity of Lanka, also called Lanka, guarded the city. She manifested and stood before Hanumanji. ‘You can’t enter Lanka stealthily like a thief,’ she said. Lanka became aggressive and slapped Hanumanji. He was forced to box her in self defense. This freed her from the bondage of Ravana. She gave him permission to enter and look for Sita. A full moon lit up the night. Hanumanji saw the air plane called Pushpak viman, and the chariots. He saw the Army and the Armory. He saw the comfort in which the Rakshasas and Rakhshasis lived. Then he went into Ravana’s palace. He was amazed to see that even the wealth and luxury of Indra was nothing compared to Ravana’s. Ravana had truly beaten everyone. Vayu Devta (the Devta of wind) was fanning him,

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Agni Devta (the Devta of fire) was cooking his food, Varun Devta (the Devta of water) was holding water in an urn. Ravana’s palace had every conceivable facility for all kinds of luxury and indulgence. Beautiful maidens of the Devtas, Danavas and Daityas were there, and an intoxicated Ravana was taking his pleasure with them. Hanumanji wondered whether it was contrary to Dharma that in his quest for Sitaji he was looking at these naked, intoxicated, lustful women, some of whom were asleep. He examined his heart to see if it was sullied, and saw that it was untouched by any lowly impulse. Then it struck Hanumanji that he had seen many things, but not the one he sought. He passed through the rooms and came to the chamber of Ravana’s wife, Mandodari. She was an outstandingly beautiful woman, and was sleeping blissfully. ‘Can this be Janaki?’ wondered Hanumanji. Then, he rejected this possibility at once. ‘How can this be Janakiji? Janakiji is a pativrataa (having single minded devotion for her husband). Her husband is her life. Being separated from him would make it hard for her to even eat or drink. She could never sleep peacefully in Ravana’s palace.’ Then the thought came, ‘Sitaji is a tapasvini (lady ascetic). Ravana has abducted her. She could never stay in a palace. I must look for her in some garden or park.’ Hanumanji went to Ravana’s park, called the Ashok Vatika. It had beautiful trees and lakes, and was surrounded b a high wall. Rather than enter at the gate, Hanumaji climbed over the wall. He searched everywhere but there was no sign of Sitaji. ‘If Janakiji is in this garden, she will surely come out in the morning, no matter how difficult it may be, and offer worship to Surya Devta,’ thought Hanumanji. Just then Hanumanji heard the sound of footsteps. He looked carefully and saw some women. They were not normal

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women; they were Rakshasis with terrifying forms. They surrounded a tapasvini, who sat in the middle like an unmoving flame. The Tapasvini was meditating. There was nothing opulent about the way she was dressed. She had not even groomed herself in any way, and there was no enthusiasm in her. Hanumanji guessed that this must be Janakiji. However, before jumping to a false conclusion, he decided to climb onto a tree to see what was happening there.

Om Shantih Shantih Shantih

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Ramayanamrita

: 10 : In the opinion of the Vaishnavas, the Parabrahma Paramatma – who can only be known through the Vedas – descended as Raja Dashrath’s son, Shri Ramachandra. At the same time, the Vedas also manifested, from the lips of Maharshi Valmiki, in the form of the Ramayana. There is a famous shloka: Ve`dave`dye` pre` punsi jaate` dasharathataatmaje`, Ve`dah praache`tasaadaaseet saakshaat raamaayanaatmanaa. Like the Vedas, this Ramayana is also the highest authority on what our daily lives should be like, how we should behave and think, and what our Dharma is. This tells us how much the Parabrahma Paramatma – meaning, Bhagwan Shri Ramachandra – loves the jeeva (Atma attached to a body), and how much compassion He has for us. This is why He takes the vulture Jatayu onto His lap, and liberates the deceitful Marich. This is why He has friendship for the boatman Kevat, and has food at Shabari’s Ashram. In the Valmiki Ramayana Shabari praises Shri Ramachandra, but He praises her even more lavishly. Tulsidasji describes this is his ‘Vinay Patrika’. Jaanata preeti reeti raghuraayee, Ghara gurugriha priya sadana saasure` bhayee jahan-jahan pahunaayee, Tanha-tanha kahi sabareeke` falanakee ruchi maadhuree na payee.

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Kausalya would feed Shri Ramachandra lovingly at home, and so would Sitaji. Guru Vasishtha would also invite Him and feed Him well, and give prasada. Shri Ramachandra was also invited and feasted by His friends, and offered lavish hospitality by His in-laws. Wherever He went, He was offered a host of delicacies, but He always said that He never got the flavor that He had found in the fruits offered by Shabari. Tulsidasji says, in the ‘Vinay Patrika’, Raghuvara raavari yahai badaayee, Nidari ganee aadara gareebapara karata kripaa adhikaayee. Goswamiji has used the word ‘ganee’, which is an Urdu word. The meaning is the same as the word ‘ganyamaanya’ in Sanskrit or Hindi. Hence, this greatness of Shri Ramachandra is ganee – worth giving importance to. Shri Ramachandra does not show as much respect to the ganee (important people) as He does to the poor and the humble. His Grace is showered more profusely on the poor, than on those who are considered important by this world. He feels happy when He is told, ‘This is Kevat’s friend,’ or, ‘he is related to the vanars.’ It is because of this that devotees of Shri Ramachandra say, sometimes, that Shri Krishna herded only cows, which are docile by nature, but Shri Ramachandra herded vanars, which is a very difficult task. It is indeed next to impossible to control vanars who are by nature mischievous and undisciplined. It is their nature to jump from branch to branch, and tree to tree. Yet, Shri Ramachandra formed such a well-disciplined Army of vanars that Ravana’s Army had to face defeat. So, Shri Ramachandra’s behavior was so great and noble, He had so much love and affection, that I am overwhelmed when

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I think about it. He manifests so many excellent qualities that it becomes easy for us to see the ideal human being in Him. If the Ishwara did not manifest as a human, and if we did not recognize Him, we would have to go on guessing that the one who created the world must be the Ishwara. We want a Bhagwan who will laugh and play with us, and talk to us. In the form of Shri Ramachandra we see a Bhagwan like that. You can consider Sitaji to be Shri Ramachandra’s shakti, bhakti, lover, beloved, or wife – she is all of these and more. She is Krishi Laxmi – the wealth of agriculture. Ravana abducted her and carried her off his golden city Lanka. Just as a Sadguru (a true Guru) seeks the sorrowful jeeva and comes to him, Hanumanji crossed the sea and came to Lanka. Yesterday, I told you about all the obstacles and hindrances Hanumanji had to face when he crossed the sea. Mainak tempted him with rest and refreshment. Surasa started to test his intelligence. Singhika – who would catch the shadow of the ego – wanted to catch him. At the end, Lanka – the Vastu Devi of the city – wanted to obstruct his path. However, Hanumanji conquered them all, and reached Lanka without being restrained by any of them. After reaching Lanka Hanumanji did the work of a well-schooled emissary. A true emissary does not restrict himself to the orders he is given; he procures all the information that can benefit his master. Hanumanji did not go only to the places he was likely to find Sitaji at. He also saw the Army, the Armory, the chariots and the Pushpak Viman. He climbed into the Pushpak Viman and examined it thoroughly before leaving. He went into Ravana’s personal chambers only after he had seen the layout of the city and the details of its decor. As mentioned yesterday, Hanumanji had some qualms about the propriety of seeing the sleeping maidens in Ravana’s

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harem. An examination of his mind revealed that it was unsullied. Mano hi he`tuh sarve`shaamindriyaanaam pravartane`, Shubhaashubhaasvasthaasu taccha me` suvyavasthitam. (Sundar Kand 11. 42) Not finding Sitaji anywhere, Hanumanji wondered for a moment whether she was still alive. He was overcome with depression at that possibility. The very next moment he chided himself for losing hope. ‘I should continue to search with enthusiasm,’ he told himself. ‘Happiness and prosperity are attained by zeal. I should now look for Sitaji in the places I have not searched so far.’ Anirve`dah shriyo moolamanirve`dah param sukham, Anirve`do hi satatam sarvaarthe`shu pravartakah. (Sundar Kand 12. 10) Then, when Hanumanji had a darshan of Sitaji in the Ashok Vatika, he guessed her identity because she looked neither at the Rakshasis nor at the trees laden with fruits and flowers. ‘It seems she is meditating on Shri Ramachandra,’ thought Hanumanji. Naishaa pashyati raakshasyo ne`maan pushpafaladrumaan, E`kasthahridayaa noonam raamame`vaanupashyati. (Sundar Kand 16. 25) You see, desire-anger, greed-delusion are all mental distortions that prevent us from seeing things as they are. To see something as it actually is, one must have a lucid antahkaran.

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There is an interesting incident regarding this in the life of Samartha Ramdasji. When he was writing the Ramayana he would read out what he had written, to Hanumanji. When he came to the part where Hanumanji went into the Ashok Vatika, he wrote that Hanumanji saw a large lake in which white water lilies were blooming. Hearing this, Hanumanji said, ‘Samarthaji, the water lilies were red, not white.’ Samartha Ramdasji was not prepared to accept this. They decided to ask Sitaji to settle the matter. ‘There were white water lilies in the lake,’ said Sitaji. ‘Mother!’ exclaimed Hanumanji, ‘I saw them with my own eyes – they were red!’ ‘My child,’ said Sitaji, ‘seeing my plight made you so angry with Ravana and the people of Lanka, that your eyes reddened with rage. That is why the white water lilies looked red to you.’ What could Hanumanji say after that? This story should not be misconstrued. Don’t think that there was any distortion in Hanumanji’s mind. Hanumanji is completely untouched by distortions. He is supremely intelligent, the wisest among the learned, incomparably strong, and filled with all good qualities. This is why Bhagwan Shri Ramachandra made him His emissary. Yesterday’s discourse concluded with Hanumanji reaching the Ashok Vatika in a tiny form, seeing Sitaji, and climbing on a tree to see what was happening. We proceed from that point. As Hanumanji watched Sitaji and the Rakshasis who surrounded her, Ravana arrived with hundreds of ladies. Among them were daughters of Devtas, Gandharvas, and Rishis. All the women were praising Ravana and serving him as they accompanied him. Seeing Ravana approaching, the Rakshasis guarding Sitaji dispersed. I have already told you that Ravana personifies moha – delusion and attachment. When a man forgets the Ishwara, moha comes into his mind. What is the Ishwara? He is the

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sarvaatmaa – the Atma of all. He is omnipresent; He fills everything that is. Other religions have attempted to reveal the Ishwara, depending on symbols, experiences, and imagination. But in the Vedic religion the Ishwara becomes the world. He gives it existence and energy, sustains it and ultimately the world dissolves in Him. The indication is that the Ishwara is not separate from this interactive world. It is He who manifests in all forms. In other religions the clay is different and separate from the potter who moulds it into pots, but we don’t consider them to be separate. In our thinking, it is He who becomes and He who makes. He manifests as the chetan and supports everything as the substratum. Nothing exists except the Paramatma. Moha rises when agnaana (ignorance or nescience) prevents us from knowing the Paramatma. We get trapped in considerations of good and bad. We try to get that, which we think is good, and when we obtain all the good things we develop an ego. Then the ego is increased by moha. Moha wants to retain the ego and also have sukha – peace, and happiness. However, peace and happiness cannot survive in the shelter of the ego. They can never endure where ego exists. This can be seen even today. The ego vanishes when a man is fast asleep, but a restful peace prevails. He is conscious of complete ease, but it is temporary. The peace and ease of slumber change as soon as the man (ego) awakens. So, happiness can never endure if they are dependent upon indulgences, vanity, or desires. Ravana wanted peace, love, fulfillment – or the Brahmavidya represented by Sitaji – to remain with him, but how could they endure in the shade of the Ravana who represents moha? Ravana tried to convince Sitaji in many ways. ‘Look, Sita,’ he said. ‘My grandeur is unlimited. I rule over all three worlds. There is nobody who can match me. If you accept me, you

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will get only happiness and pleasure. I will enable you to give Kingdoms, as large as you please, to your brothers and friends. You will be the chief of all my Queens and rule over them. So much so that even I will do as you say. But if you refuse to listen to me, these Rakshasis will claw you and eat you. Your relatives will also be destroyed.’ Thus, Ravana offered various temptations and threats, but Sitaji remained unaffected by them. As soon as she saw Ravana, she drew her legs up to hide her stomach and crossed her arms over her chest, and turned her back to him. She picked up a blade of grass, and addressed it, giving Ravana her reply. You have been told the indication of speaking to a blade of grass. It means, ‘Ravana, I do not consider you as even a blade of grass compared to Shri Rama.’ Another meaning is that Sitaji was deceived when she spoke to Ravana directly. This is why she refuses to speak directly to him. A third indication is that when Indra’s son Jayant came in the form of a crow and dared to peck at Sitaji, Shri Ramachandra had attacked him with a blade of grass that was so powerful that Jayant found no succor anywhere in the three worlds. Sitaji wants to tell Ravana that when even a blade of grass attains such power at Shri Ramachandra’s hands, he should understand the power of Shri Ramachandra’s arrows. ‘Look, Ravana,’ said Sitaji. ‘When you boast with such pride about how valorous you are, why did you come like a thief to Panchvati, and abduct me when I was alone? You were well aware that my husband and brother-in-law were out. You knew that they were living as ascetics and had no Army with them. Despite this, you lacked the courage to face them! The fact is that death is dancing over your head. You are a very wicked man; stay away from me! Don’t dare to touch me! For me, Shri Ramachandra is my all in all. There is nobody like

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him in the world! He would not yet have got the information about where you have kept me hidden. He will come as soon as he finds out where I am. A single arrow of his will be sufficient to destroy both you and your Lanka! You live until the time he sets his eyes on you!’ These words of Sitaji have great significance, because a single smack of Gnan destroys moha. Hearing about the Paramatma is enough to remove the tendency of moha – sakrit shravanamaatre`na. ‘Hear one thing more, Ravana,’ added Sitaji. ‘I have enough power of asceticism to annihilate both you, and your Lanka, if I so desire. However, it does not seem proper to waste the power of asceticism on a lowly person like you. When Shri Ramachandra comes, destroys you and your associates, and takes me back with him, it will enhance his reputation. This is why I sit quietly, awaiting his arrival.’ Ravana roared with laughter when he heard this. It seemed as though he would kill Sitaji then and there, but he gave her two month’s grace. ‘If you don’t agree to do what I say within this time, these Rakshasis will cut you into pieces and eat you,’ he said. Ravana instructed the Rakshasis, ‘Use the four methods of saama (persuasion), daama (bribery), danda (punishment) and bheda (divide and rule), to convince Sita. If she is won over by either of the first two methods, try to divert her mind away from her husband completely. If that fails, threaten her and frighten her into submission.’ Sama, dama, danda and bheda are part of Kingly policy, and are used in politics. At this point, Valmikiji has stated something quite startling. He has written that when Ravana was threatening Sitaji, the ladies who stood behind him – the daughters of the Devtas, Gandharvas and Rishis – were signaling to Sitaji to not be

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afraid, because Ravana could not harm her in any way. However, when Ravana gave the Rakshasis their instructions and returned to his palace, the Rakshasis began to praise Ravana’s power and valor. ‘Sita,’ they said, ‘don’t place you life in jeopardy. Do as Ravana says.’ When Sitaji refused to listen to them they got annoyed and began to frighten her with dire consequences. One Rakshasi said, ‘Come, let us tear her apart and eat her.’ Sitaji was alarmed to hear this, and began to weep. She decided to put an end to her life, but how could she do this? ‘Fie on this wretched existence! Shame on my helplessness that I can’t even put an end to my life, much as I long to! Dhigastu khalu maanushyam dhigastu paravashyataam, Na shakyam yat parityaktumaatmacchande`na jeevitam.’ (Sundar Kand 25. 20) Just then, Vibhishana’s daughter, Trijata, came there. ‘O Nishacharis!’ she told the Rakshasis. ‘You may all eat yourselves, but you will never be able to eat Sitaji! I had a dream tonight, that Sitaji will soon be united with her husband. Ravana will be destroyed along with Lanka. In my dream I also saw a vanar who was the emissary of Shri Ramachandra. I dreamt that this vanar comes to Lanka and sets fire to the city. So stop shouting at Sitaji, and stop threatening her. Surrender to her. By just bowing down to her you can please her. She will protect us all from the forthcoming danger.’ The Rakshasis were scared and stooped harassing Sitaji. Trijata spoke to Sitaji. ‘Devi,’ she said, ‘Why do you wish to sacrifice your body? You will be united with Shri Ramachandra very soon, so give up all thought of putting an end to your life.’

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Hearing Trijata’s words, Sitaji felt a surge of happiness. It is a fact that if a person has the hope of meeting the beloved, he or she is prepared to endure the greatest of hardships, and remain alive. Their only fear is the pain the beloved would feel if he found his loved one dead. Lovers guard their lives with these considerations – the beloved should be spared of any possible sorrow, and the lover should continue to obtain the happiness of seeing the beloved. However, unless a person knows his own Atma, it matters little whether he has worldly knowledge or not. Shri Rama is our Atma; He is the dearest, the most beloved. What is our life worth, if He is not present in our lives, and we continue to be ruled by a variety of desires and grouches? So, when Trijata left, and the other Rakshasis wandered off, Sitaji was once again overcome with depression. ‘What is the purpose of my staying alive without Shri Ramachandra?’ she thought. She decided she would hang herself, but where was she to get a rope? Her hand went to her thick plait. ‘I will make a noose of my plait, and hang myself from a branch of this tree,’ she decided. Sitaji’s mental state was extremely pathetic. If a person feels empathy with her, his heart will melt, his throat will feel choked, and his body will tingle. Desire, anger, greed, attachment and ego will all be washed away. If you connect your mind to Sitaji’s mind as you listen, your heart will be purified. The Shastras contain such episodes of extreme pathos to enable us to visualize the scenes, hear about them, and purify our hearts by the experience. Sitaji felt a number of auspicious indications when she started to wind her plait round her neck. She felt as though Shri Ramachandra was standing before her and comforting her. She blossomed with joy and gave up the idea of ending her life.

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Hanumanji was sitting on the same tree. He heard and saw all that transpired below. You can imagine how his feelings fluctuated. On the one hand he was happy to see her. On the other hand, seeing her plight would easily have induced him to jump down and drive away Ravana and the Rakshasis. He restrained himself, however, and waited for an opportunity to have speech with her first. The opportunity came when Trijata left and the Rakshasis wandered off. Sitaji was left alone. Hanumanji gave the matter some thought, and decided that it would not be proper to appear before Sitaji all of a sudden. He began to narrate the story of Shri Ramachandra, from where he sat. Hanumanji spoke of how Shri Ramachandra was born as the son of Raja Dashrath, how He married Sitaji, and was sent for vanavasa. He described how Shri Ramachandra killed Khar, Dushan and Trishira, and how Ravana abducted His wife, Sitaji. He also mentioned the friendship Shri Ramachandra had formed with Sugriva. ‘Sugriva is the King of the vanars,’ said Hanumanji. ‘He has sent thousands of vanars in all directions, to look for Sitaji. I am one of them. I have found Sitaji. Shri Ramachandra had described Sitaji’s appearance to me, and I am looking at that form right now.’ Hanumanji then fell silent. Sitaji was surprised to hear the story of Shri Ramachandra. She raised her face and looked up, and saw Hanumanji sitting on the branch of the tree. However, she feared that it was Ravana’s maya – an illusion created by him. She felt frightened and began to weep. Hanumanji came down from the tree and sat near her. This made Sitaji even more frightened, and she almost fainted with fear. After a while she collected herself and began to question Hanumanji.

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Hanumanji bowed at Sitaji’s feet with great humility. ‘You are like a Mother for me,’ he told her. ‘Please don’t be afraid of me. I am Shri Ramachandra’s envoy, and have come to look for Sitaji. Please tell me who you are. To me, it appears that you are Sitaji.’ Hanumanji had heard the talk of Ravana and the Rakshasis. He had understood that she was, indeed, Sitaji. Yet he wanted to be doubly sure by asking her directly. This is the excellent way of working. People who take decisions based on assumptions or probabilities, are often misled. A man should not depend on imagination, possibility, or assumption; he should take the final decision only after making sure of all the facts. When Hanumanji asked Sitaji about herself, she began to narrate her own story. Hearing the details of her version, Hanumanji was fully convinced that this is definitely none other than Sitaji. So he bowed again at her feet. He wanted to go closer, to deliver Shri Ramachandra’s message without being overheard. However, Sitaji got scared when he came closer, fearing it may be Ravana in the form of Hanumanji. ‘Shame on me, that I told the story of my life!’ she thought. Sitaji turned away from Hanumanji. ‘O Nishachara, who can change form at will,’ she said. ‘I have become extremely weak due to severe fasting. It is not good for you to that you harass me repeatedly, even though I have become so frail.’ Hanumanji was distressed to hear this. He folded his hands and said, ‘Mother, I am not what you think me to be. Please discard your fears and believe that I am Shri Ramachandra’s emissary, and have come to bring you his message. Naahamasmi tathaa de`vi yathaa maamavagachhasi, Vishankaa tyajyataame`shaa shraddhatsva vadato mama.’ (Sundar Kand 34. 40)

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Sitaji felt somewhat reassured. ‘Very well,’ she said. ‘ Tell me – where did you meet Shri Ramachandra? How do you know Laxman? How did it transpire that humans teamed up with vanars? Kva te` raame`na sansargah katham jaanaasi lakshmanam, Vaanaraanaam naraanaam cha kathamaaseet samaagamah.’ (Sundar Kand 35. 2) ‘If you know Shri Ramachandra and Laxman, describe their appearance and features,’ said Sitaji. ‘Describe the color of their complexion and their arms. I will believe you, if you give the right answers.’ Hanumanji gave a detailed description of the excellent qualities and appearance of Shri Ramachandra and Laxman. He also said that the only difference between them was that Shri Ramachandra is blue hued whereas Laxman has a fair complexion. Sa suvarnachhaivih shreemaan raamah shyaamo mahaayashaah, Taavubhau narashaardoolau tvadyarshanakritotsavau. (Sundar Kand 35. 22a, 23b) Hanumanji told Sitaji, ‘We were sitting on the peak of the Rishyamuk Parvat when Ravana was carrying you off. When you saw us you dropped your ornaments towards us. I gathered them carefully and kept them safely. They were shown to Shri Ramachandra when he came there and established a friendship with Vanar Raj Sugriva. Shri Ramachandra became very emotional when he saw the ornaments. Mother,’ said Hanumanji at last, ‘Please believe that I am indeed Shri Ramachandra’s envoy! If you still have doubts, I

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have Shri Ramachandra’s ring with me. Take it in your hand and examine it. I have brought it so that you will be convinced about my credentials when you see it. Actually, Mahatma Shri Ramachandra gave me this ring. Now please be at peace, because the end of your sorrow is approaching. Vaanaroham mahaabhaage` dooto raamasya dheematah, Raamanaamaankita che`dam pashya de`vyanguleeyakam. Pratyayaartham tavaaneetam te`na dattam mahaatmanaa, Samaashvasihi bhadram te` ksheenadukhafalaahyasi.’ (Sundar Kand 36. 2,3) Sitaji was now fully convinced. ‚I will talk to you now,’ she said. ‘Tell me – is Shri Ramachandra unhappy in any way? I hope there has been no waning of his valor? I have been away from him for so long; I hope his love for me has not decreased? I hope he has not become indifferent to me? When will he liberate me? Kacchinnaanyamanaa raamah kacchinmaam taarayishyati.’ (Sundar Kand 36. 23) ‘Mother,’ replied Hanumanji. Shri Ramachandra does not know where you are. As soon as he hears from me about your whereabouts, he will set off with his vast Army of vanars. The day is not far off when Lanka will be bereft of Ravana and all the Rakshasas, and you will see Shri Ramachandra. Regarding Shri Ramachandra’s love for you, I will say only that his thoughts are focused constantly on you and you alone. His mind is immersed in you to such an extent that he is not aware of it if a fly sits on him or an insect bites him. He does not remember whether he had eaten or not. Whenever he drops off to sleep, he utters “Sita! Sita!” and sits up again.’ Anidrah satatam raamah suptopi cha narottamah,

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Seete`ti madhuraam vaaneem vyaaharan pratibudhyate`. (Sunder Kand 36. 44) Sitaji was deeply moved. She began to weep. ‘Mother,’ said Hanumanji, ‘seeing your sorrow I feel tempted to carry on my back, and take you straightaway to Shri Ramachandra. There is no doubt that I have the capacity to cross the ocean with you on my back.’ Tvaam tu prishtagataam kritvaa santarishyaami saagaram. (Sunder Kand 37. 22) Sitaji was delighted and amazed at Hanumanji’s idea. ‘Hanuman, what are you saying?’ she asked. ‘Your body is very small – how can you carry me on your back and take me to Shri Ramachandra? Katham chaalpa shareerastvam maamito ne`tumichhasi, Sakaasham maanave`ndrasya bharturme` plavagarshabha.’ (Sunder Kand 37. 32) Hanumanji displayed his viraata (colossal) form to convince Sitaji. She was wonderstruck to see how large he had become. ‘Hanuman,’ she said, ‘I no longer doubt your prowess. Your have the ability to move like the wind. You are as bright as the fire. That is why you could cross the ocean and reach this place. You can definitely carry me on your back and take me to Shri Ramachandra. However, Hanuman, we should consider well, before we do anything; nothing should be done in haste. Don’t forget, I am a woman and lack your strength. If you carry me on your back, and you fly at great speed, it is possible that I will get frightened and fall into the sea due to the force of the wind. Then I will become food for the creatures that live in the sea,

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and will be deprived from ever again getting the darshan of Shri Ramachandra. It is also possible that the Rakshasas of Lanka see you flying with me on your back and attack you. How will you fight back if you have to take care of me? In the event of such a fight, it is impossible to gauge what the outcome will be. I may fall, and you may also fall.’ Sitaji paused for a moment, and continued. ‘Hanuman, I have never, in all my life, touched any man but my husband. When Ravana abducted me, I was all alone, and completely helpless. Now, if I decide to sit on your back and go to Shri Ramachandra, it will not be in keeping with my Dharma. Marturbhaktim puraskritya raamaadanyasya vaanara, Naaham sparshtum svato gaatramicche`yam vaanaro tatra.’ (Sunder Kand 37. 62) Sitaji concluded by saying something very important. ‘Look, Hanuman, Ravana carried me of like a thief. His weakness and inferiority were exposed by his method, because he did not dare to face Shri Ramachandra and Laxman. If you carry me off in the same way, how will the superiority of yourself, myself, and Shri Ramachandra-Laxman be revealed? Such an action will indicate that Shri Ramachandra lacks the ability to defeat Ravana and rescue me, and that is why he has sent for me stealthily. Shri Ramachandra’s fame will be enhanced if he crosses the ocean with his Army, kills Ravana, and then takes me back with him. That will show his great love for me. So, Hanuman, give up the thought of taking me to Shri Ramachandra on your back. Yadi raamo dashagreevamiha hatvaa saraakshasam, Maamito grihya gacche`ta tat tasya sadrisham bhave`t.’ (Sundar Kand 38. 64)

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The thoughts presented by Sitaji deserve to be noted. The indication is that before undertaking any action we should think over the matter with great care. We should check whether our action will do credit to our Guru, relatives and associates, and to the Saints we have met. We should never do anything impulsively. Sitaji is prepared to endure every hardship, but she is not prepared for Shri Ramachandra’s Dharma, good name, or righteous behavior to be sullied in any way. ‘Hanuman,’ said Sitaji at least, ‘do what you can, to ensure that Shri Ramachandra comes here as soon as possible. Let him kill the Rakshasas and take me back with him. I have spent many days burning in the fire of being separated from him. Please end these bad days and bring happiness into my life.’ ‘Mother,’ said Hanumanji, ‘All that you said is worthy of you. No lady, except the Dharma-patni (wife) of Shri Ramachandra could say such things. I will present to Shri Ramachandra all that I have heard from you, and your pure lifestyle that I have seen.’ Sitaji told Hanumanji about the episode of Jayant. ‘Hanuman, tell Shri Ramachandra from me, “You had used the Brahmastra (the divine weapon of Brahma) on Jayant, whose offence was comparatively very minor. How is it that you are pardoning the one who has abducted me? Matkrite` kaakamaatre`pi brahmaastram samudeeritam, Kasmaad yomaaharat tvatah kshamase` tam maheepate`.”’ (Sundar Kand 38. 39) The dexterity shown by Hanumanji in the exchange of messages between Shri Ramachandra and Sitaji is incomparable. The Mahabharata says –

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Na tattvavachanam satyam naatattvavachanam mrishaa, Yadbhootahitamatyantam e`tatsatyam vratam mama. Neither is it Satya to say something bluntly as it is, nor is it a lie to make up things and say them. Satya is that, which is beneficial. The various things superimposed on people by the Shastras are intended to put an end to the kama-krodha-lobha-moha in people, and to put an end to sorrow and strife. The aim of the Shastras is to lead people step by step towards their ultimate goal. The form of Satya is never bitter, nor is it hard like a rock. What is said in the Shastras is said with the intention of benefiting all, for the welfare of all. When necessary, it can be stretched. ‘All right, Mother,’ said Hanumanji. ‘If you do not wish to come with me to Shri Ramachandra, give me some ornament of yours. Just as Shri Ramachandra sent his ring, which you would be sure to recognize, let me take back something from you that he will recognize and feel happy, and know that I have indeed met you.’ Sitaji took off her crest jewel – the choodaamani – from her head, and gave it to Hanumanji. It was the same jewel that Shri Ramachandra has placed on her head, so He was sure to recognize it. Hanumanji was pleased. He began to think of what he should do next. The task of an emissary is not merely to carry out his orders. A good envoy is not a machine that does nothing more than what it is commanded. A good emissary should also do something that will be to his Master’s benefit. ‘I should test the strength of Lanka before leaving,’ thought Hanumanji. ‘I should do something that will bring me in confrontation with Ravana.’ Hanumanji started breaking, and throwing down the trees in the Ashok Vatika. The birds and animals there scattered in

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fear. The Rakshasis guarding Sitaji asked her, ‘Who is that troublesome monkey who was sitting near you a while ago?’ Sitaji evaded giving a direct answer. ‘You should know better than me about who he is, and what he will do,’ she said. ‘What do I know about those who change their forms at will?’ The Rakshasis rushed to Ravana to inform him that a terrible vanar had got into the Ashok Vatika and was uprooting the trees. Ravana was furious to hear this. He sent thousands of Rakshasas, but Hanumanji killed them all. The Temple of Lanka’s Kula Devta (the Devta of the lineage of the King of Lanka) was situated in the Ashok Vatika. When the Rakshasas sent by Ravana arrived, and tried to stop Hanumanji from destroying the temple, Hanumanji called out four shlokas. These four shlokas of the Valmiki Ramayana are very famous. Even today, people chant them to gain victory over their enemies. Jayatyatibalo raamo lakshmanashcha mahaabalah, Raajaa jayati sugreevo raaghave`naabhipaalitah. Daasoham kosale`ndrasya raamasyaaklishtakarmanah, Hanoomaanshatrusainyaanaam nihantaa maarutaatmajah. Na raavanasahasram me` yuddhe` pratibalam bhave`t, Shilaabhishcha praharatah paadapaishcha sahasrashah. Ardayitvaa pureem lankaamabhivaadya cha maithileem, Samriddhaartho gamishyaami mishataam sarvarakshasaam. (Sundar Kand 42. 33 – 36) The meaning of these shlokas is, ‘Victory to the supremely powerful Shri Ramachandra! Victory to Raja Sugriva! I am the servant of Shri Ramachandra. My name is Hanuman. I am the son of the wind. I have the power to destroy the Army of the enemy. When I begin to attack, not even a hundred Ravanas can harm me in any way. I will create an upheaval in

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Lanka. Then I will bow at the feet of Sitaji and return to Shri Ramachandra while the Rakshasas watch helplessly.’ Hanumanji killed many Rakshasas after this challenge. The first senior warrior to tackle him was Jambumali, followed by the seven sons of Ravana’s Ministers. Hanumanji killed them all one by one. The seven Generals who were killed by Hanumanji are described next. These numbers have a metaphysical significance. The five Generals indicate the objects of the five senses, through which the senses are enticed. Hanumanji is beyond the influence of sense objects, so he killed the five Generals who symbolized the five sense objects. Ravana’s son, Akshay Kumar was the next great warrior to confront Hanumanji. The meaning of aksha kumara is the attraction of the senses. Aksha means the senses, and kumar means the attraction inherent in them. How could he prevail before Hanumanji? So, Hanumanji destroyed him as well. Then came Meghnad. Meghnad was also called Indrajit, because he had gained victory over Indra. Hanumanji fought with Meghnad, throwing trees and boulders at him. Finally, Indrajit was compelled to use the Brahmastra, knowing that nothing else could overcome Hanumanji. The Brahmastra is to be used only when one is in dire straits. Even the Vedantis are reluctant to give the knowledge of the Brahmastra to all and sundry. E`kam brahmaantramaadaaya naanyam ganayati kvachid. That means, if a person has just the Brahmastra, he needs no other Gnan, vivek (discrimination), or vichara (thinking). Nothing has any effect on the Brahmastra. No other consideration or calculation is required If one absorbs the Brahmastra there is no possibility of being defeated.

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The ‘Ahirbadhnya Samhita’ gives the method for creating the Brahmastra. The methods of creating some thirty one types of astra (missiles) are given there. All of them are created through the Gayatri. The methods specify how which letter of the Gayatri should be positioned, and how the mantra is to be bestowed on the astra, and how a person can gain mastery over it. I have told you that Ravana was learned in the Vedas. He had written a commentary on the Vedas, some portions of which are available even today. The Vedas were taught at his schools, boys received the sacred thread, and Vedic mantras were chanted at wish-fulfilling rituals. Hence, Meghnad knew Vedic mantras. Seeing that it was impossible to overpower Hanumanji by any other method, he used the Brahmastra. ‘I should accept being controlled by the Brahmastra,’ thought Hanumanji, and he fell unconscious to the ground. When the Rakshasas saw Hanumanji lying inert on the ground, they approached him boldly and bound him with ropes. At once, the Brahmastra released Hanumanji from its influence, because the Brahmastra does not abide with any other bondage. Meghnad was worried when he saw that Hanumanji was free of the Brahmastra. He regretted that the Rakshasas had undone all that he had achieved. Neither was it possible to use the Brahmastra again, nor was it possible to keep Hanumanji’s immense strength bound by ropes. Hanumanji understood that he was no longer bound by the Brahmastra, but he pretended to be bound. Meghnad took him to Ravana’s Court, still bound by ropes. Ravana’s anger rose at the sight of Hanumanji. He told his advisor, Prahasta, ‘Ask this vanar who he is, why he has come here, and what his intention was, in destroying the Ashok Van and killing our Rakshasas?’

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‘Look, Ravana, I am Shri Ramachandra’s emissary,’ said Hanumanji. ‘I have come in search of his wife, Sita. I want to tell you that there is nobody in all the three worlds, who can defeat Shri Ramachandra in battle – of what worth is your capacity? A single arrow of Shri Ramachandra has the power to turn you, your lineage, and your Lanka into ashes. So, do not oppose Shri Ramachandra. Take my advice, and give Sita back to him. Manyasya narade`vaaya jaanakee pratideeyataam.’ (Sundar Kand 52. 1) Ravana’s anger knew no bounds when he heard this. It is the nature of arrogant people to lose their temper as soon as they face any opposition. ‘Kill the vanar!’ shouted Ravana. Aagyaapayad vadham tasya raavanah krodhamoorchhitah. (Sundar Kand 52. 1) Vibhishanaji was present when Ravana gave this command. He stood up and said, ‘Maharaj, this vanar calls himself Shri Ramachandra’s emissary, and it is not proper to kill an emissary.’ This made Ravana even more furious. ‘This vanar has destroyed the Ashok Van needlessly,’ he said. ‘I will surely have him killed!’ However, Vibhishana was firm in his stand, and continued to persuade Ravana. ‘Rajan, all the Satpurush are of the opinion that an emissary cannot be killed, so let him be punished in some other way. Don’t sentence him to death.’ I have told you earlier that among the Rakshasis who guarded Sitaji, there was a Rakshasi called Trijata. She was Vibhishana’s daughter. She kept giving Sitaji the news that her father was in favor of sending her back, but Ravana refused to heed him. Hanumanji had heard this while he sat on

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the tree. Then, when he met Sitaji, he saw how Vibhishana was trying to save Sitaji. When Vibhishana reiterated his opinion, Ravana accepted, and said, ‘Very well. Vanars are very fond of their tails, so set fire to his tail. When he goes back with a burnt tail, his associates will know that it is not possible to go to Lanka and come back unscathed.’ The Rakshasas did as Ravana said. They wrapped Hanumanji’s tail in rags and poured oil over it, and then set fire to it. They tied Hunumanji with ropes and paraded him on the streets of Lanka. The Rakshasis guarding Sitaji told her, ‘The tail of the vanar who spoke to you and destroyed the Ashok Vatika has been set on fire, and he is being paraded on the streets of the city.’ Sitaji was extremely worried. She began to pray to Agni Devta. ‘O Agni Devta! If I have served my husband, if there is any power in me because of my devotion to my husband, please be cool for Hanuman. Yadyasti patishushrooshaa yadyasti charitam tapah, Yadi vaa tve`kapatneetvam sheeto bhava hanoomatah.’ (Sundar Kand 53. 38) You see, there is great power in prayer, and in a person’s resolve. People know the power of wealth, food, and physical strength; but they don’t know the power of prayers or resolves. The fact is that just as the bones, flesh and skin of the hands and feet work by the power of the mind, a person can also gain the ability to move external objects, if he trains his mind to develop sufficient mental power. The Shastras describe many such Yogis. Hanumanji realized that his tail was not burning because of three factors – one was the Grace of Mother Sita, the other

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was the power of Shri Ramachandra, and the third was the friendship between Agni Devta and his father, Vayu Devta. Seetaayaashchaanrishamsye`na te`jasaa raaghavasya cha, Pitushcha mama sakhye`na na maam dahati paavakah. (Sundar Kand 53. 38) Agni Devta refrained from letting Hanumanji get effected, but the flames rose high, and spread. ‘These Nishacharas deserve to be punished for keeping me tied to the burning rags,’ thought Hanumanji. He broke the ropes, and jumped high into the sky with a mighty roar. He had observed the roads and houses, when he was taken round, and knew who lived where. In one Ramayana, I had read that machines had been fitted in Lanka. These machines would overturn any outsider who entered Lanka, and would deposit the intruders straight to Patala (the netherworld). Hanumanji broke up all these machines. He jumped from one house to the next, setting them all ablaze. Soon the entire city was on fire. The Rakshasas were crying out in terror. Then Hanumanji jumped into the sea and put out the fire on his tail. A terrible thought came to him suddenly. ‘Sitaji may have been burnt in the fire! What terrible thing anger is! An angry man is capable of doing anything. He can even kill his Guru and his elders! He has no thought of what he ought to speak and what he ought not to say. There is nothing an angry man will not stoop to doing or saying! Naakaaryamapi kruddhasya naavaachyam vidyate` kvachit.’ (Sundar Kand 55. 5) ‘Shame on me!’ said Hanumanji. ‘I set fire to Lanka without making sure that Sitaji would be safe! I have unwittingly spoilt my Master’s work. How can I face him after this?’

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Hanumanji pulled himself up sharply the next moment. ‘What am I thinking of? Sitaji has so much power that she can even burn fire, because of the power of her asceticism, truthfulness, and devotion to her husband. Fire does not have the power to burn her.’ He overheard the Chanars (celestial bards) saying, ‘Oh, how marvelous it is that the whole of Lanka was burnt, but Sitaji was unaffected.’ Hanumanji was elated. He went to Sitaji at once, and bowed at her feet. ‘Mother!’ he said, ‘it is a great good fortune of mine that I see you unharmed. Please give me permission to leave.’ ‘Hanuman,’ said Sitaji, ‘I have seen your valor. You are capable of achieving everything unaided. Now, do things in such a way that Shri Ramachandra’s valor is revealed, and he defeats his enemies and takes me back.’ ‘Have courage for a little longer, Mother,’ replied Hanumanji. ‘You will shortly see Ravana killed by Shri Ramachandra. Then you will meet Shri Ramachandra as Rohini meets Chandrama. Tvam same`shyasi raame`na shashaanke`ne`va rohinee.’ (Sundar Kand 56. 20) Hanumanji comforted Sitaji in this manner, and bowed at her feet once again. Taking her leave, he flew towards the Northern shore. In one great leap, he reached the spot where Angad, Jambavan and the others were waiting anxiously for him.

Om Shantih Shantih Shantih.

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: 11 : We had come to the point yesterday, when Hanumanji got the crest jewel from Sitaji, procured all the information about Lanka, and returned to Angad, Jambavan and the rest of his group of vanars. For Pawan Putra (son of the wind) Hanuman, the vast ocean meant just one long leap. It did not take him long to reach his group. Hanumanji gave a mighty roar before he landed. The vanars understood the victorious tone of that roar. They were filled with joy. Jambavan called everybody and said, ‘There is no doubt that Hanumanji has achieved what he set out to do. Had he not succeeded in his mission he would not have roared like that.’ All the vanars gathered round Hanumanji as soon has he landed. They offered him gifts of fruits and flowers, and gave him a heartfelt welcome. Hanumanji caught hold of Angad’s hand, and told the vanars, ‘Sitaji is living in Lanka’s Ashok Vatika. That is where I saw her. Ashokavanikaasansthaa drishtaa saa janakaatmajaa.’ (Sundar Kand 57. 38) The vanars were all filled with joy to hear this. Angad said gratefully, ‘Hanuman, you have saved our lives! It is only thanks to you that we will be returning to Kishkindha with our mission accomplished successfully. We will have Shri Ramachandra’s darshan.’ ‘How did you find Sitaji?’ asked Jambavan. ‘In what condition is she living there? How does Ravana behave with her? Please tell us about her in detail.’

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Hanumanji told them how he encountered Mainak on his way to Lanka, how he met Surasa and Lankini, and how he went to the Ashok Vatika after searching the whole city of Lanka. He described how Sitaji stayed there, and the terrible Rakshasis who guarded her. He told them how Ravana had come, and how Sitaji refused to speak directly to him; how she rebuked him, and of his going off in a rage. He spoke of how difficult it was to get the opportunity to have speech with her. He told them how Sitaji had given him her chudamani, and how he had set fire to Lanka, before returning. Having narrated his story, Hanumanji said, ‘Vanar warriors, all this has been possible due to the Grace of Shri Sita-Ramachandra, and your good wishes. The credit is not mine.’ Describing Sitaji’s plight, Hanumanji suggested that they attack Lanka, defeat Ravana, and rescue Sitaji at once. Angad was young and full of enthusiasm. ‘Yes!’ he said, ‘that is what we should do. As it is we are late in returning to Kishkindha. If we defeat Ravana and arrive at Kishkindha with Sitaji, we will be forgiven for delaying. It will please Shri Ramachandra, Laxman, and Sugriva.’ Jambavan, who was wise and experienced, did not agree. ‘It would not be proper for us to take such an action,’ he said. ‘An emissary should do what he is told to do, and what comes within the scope of his duties. Just think – Shri Ramachandra may build a bridge across the sea, or he may dry it up with his arrow; he will reach Lanka and defeat Ravana, and bring Sitaji back. This will enhance his glory and reveal his valor. But if we accomplish this task, he will be considered feeble and unimportant.’ The vanars agreed with Jambavan. They all set off to obtain the darshan of Shri Ramachandra and Sugriva. Just before reaching Kishkindha they passed an orchard, Madhuvan, that belonged to Sugriva. It had plenty of hives full of honey, and

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a variety of fruit and flowering trees. Everybody knows how monkeys love fruits and honey! That is why Sugriva had placed vanars to guard Madhuvan, under the leadership of his son Dadhibal. Dadhibal lived there as a celibate and an ascetic. When Angad’s group came to Madhuvan, he told the vanars, ‘We have suffered hunger and thirst for several days. Come, let us go into Madhuvan and eat and drink our fill, before going to Sugriva.’ What more could the vanars want? As soon as Angad gave his permission, they rushed into Madhuvan, overpowering the guards who tried to block their path. Dadhibal told them to stop, but they ignored him. Dadhibal gave up all attempts to curtail them and went to Sugriva accompanied by the other guards. ‘The vanars led by Angad are running amuck in Madhuvan,’ he said. ‘They have eaten all the honey and fruits. I tried my best to stop them, but they began to quarrel with me. Please do as you see fit.’ I would have omitted speaking of this episode but it contains something noteworthy that I wish to point out. Sugriva listened o Dadhibal’s complaints. Then he said, ‘I am happy to hear the news you have brought. It seems our envoys have returned after a successful mission; else they would never have had the courage to enter Madhuvan and strip it of its wealth.’ Sugriva explained the matter to Dadhibal. ‘You see, Dadhibal, Bhagwan Shri Ramachandra has made Angad my Yuvraj. Angad is also your elder brother. Hence, Madhuvan belongs to him just as it belongs to me. If he wishes to enjoy the honey and fruits with his companions, it is not right that you prevent him. It was a great mistake to stop him and fight with him, so go to Angad and ask him to pardon you.’ Dadhibal went to Angad at once. ‘Please pardon me,’ he said. ‘The van is yours. Please do whatever you want. I am guilty

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of an offence, in having tried to stop you. I ask for your forgiveness again, and again.’ Angad was pleased to hear of Sugriva’s decision. He knew that Shri Ramachandra had made him the Yuvraj, but he did not know how Sugriva felt about it. It was now clear that Sugriva had great affection for Angad. This made Angad feel confident of Sugriva’s goodwill. ‘Dadhibal,’ said Angad, ‘you are my younger brother, and responsible for protecting Madhuvan. So, the offence has not been yours; it was mine, because I entered Madhuvan without your permission. So, please forgive me and also forgive the vanars who accompanied me. Their lapse is my lapse.’ The code of ethics says that we should see not only the faults in other people; we should also see where we have been at fault. It is a characteristic of a Satpurush that he realizes his own mistakes along with the mistakes of others, and tries to remove the faults in himself. A person who sees the faults of others, but fails to see his own faults, is not a Satpurush. Angad receives Shri Ramachandra’s Grace because he is aware of his own flaws. Whenever Satpurush are described, the word doshagya (one who knows which actions are wrong) is also used. The Amarkosh defines learned people as ‘doshagya’. Pundits consider a doshagya to be a person who knows what faults he has. They say that only a man who is aware of his own faults is a vidvaana (knowledgeable person). Those who know only others’ faults are kutarkee – people who use their dialectic skills for negative purposes. In this episode, the mutual asking for forgiveness between Dadhibal and Angad, and the far-sighted outlook of Sugriva, are points worth noting. ‘Send Angad and the others to me as quickly as possible, because we are anxious to get news of Sitaji,’ is what Sugriva had told Dadhibal.

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Dadhibal conveyed this message to Angad after he had apologized. All the vanars set off with Angad at their head. Regardless of who was successful, the success of a mission is the success of the entire team, and the leader is given all respect. When they reached Kishkindha the vanars bowed at the feet of Shri Ramachandra, Sugriva, and Laxman. Then they stood with folded hands. ‘Tell us how you achieved success,’ said Shri Ramachandra. ‘It was Hanumanji who was successful,’ said the vanars, ‘so he will tell you everything.’ In the Vaishnava Sampradaya, Hanumanji is considered to be the Guru, and Shankarji the Jagatguru (Guru of the whole world). Only the Guru or the Jagatguru (Guru of the world; Bhagwan) can see where a jeeva is stuck, which moha he is trapped in, and what it is that binds him. We are unable to see this on our own. Hanumanji was sent to Lanka by the Lord. He saw Sitaji there and came back, so he alone is authorized to give the information regarding her condition. So, Hanumanji said, ‘Lord, I reached Lanka, and had the darshan of Sitaji sitting under a tree in the Ashok Vatika. Terrible Rakshasis were guarding her. They berated her for trifling things. Sitaji did not accept even a straw mat from Ravana. She slept on the ground. Her natural luster is faded. She is emancipated and her clothes are dirty. Her thoughts cling to you as she weeps. She holds on to the hope that you will soon reach Lanka and liberate her.’ Sitaji’s hope is, in fact, the greatest hope for every human being. A person must constantly hope to obtain the Lord. He should also be eager to obtain Him, and he should be linked continuously to the name of the Lord. Aashaabaddhasamutkanthaa dhyaanagaane` sadaa ruchih.

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After giving a moving description of Sitaji’s plight, Hanumanji placed the chudamani he had brought from Sitaji, before Shri Ramachandra. Shri Ramachandra picked it up at once and pressed it close to His heart. Tears filled His eyes. Seeing this, tears came to Laxman’s eyes, too. ‘Now tell me, what message has Sitaji sent for me?’ asked Shri Ramachandra. ‘Lord,’ said Hanumanji, ‘Sitaji first spoke about the episode at Chitrakut when a crow pecked her repeatedly, inflicting pain. You had got so angry that you used a blade of grass and invested the Brahmastra on it. Chased by the Brahmastra, the crow went around all the three worlds, but found no refuge anywhere. Ultimately he surrendered at your feet. You let him off with the minor punishment of losing one eye. After narrating this incident, Sitaji indicated that when you could use the Brahmastra for an offence that was minor by comparison, why are you pardoning the Rakshasa who abducted her? Sitaji feels that she must have done something wrong because of which both you brothers are not protecting her even though you have the capacity to save her. Lord, when Sitaji spoke so piteously, I could not stop myself from comforting her by saying, “Mother, please don’t worry. Very soon Shri Ramachandra will kill Ravana and his associates, and take you to his city.” Hatvaa cha samare` raudram raavanam sahabaandhavam, Raaghavastvaam varaarohe` svapureem nayitaa dhruvam. (Sundar Kand 67. 28) Then I could no longer bear to see Sitaji’s sorrow. I prayed to her, “Please be seated on my back. I will carry you at once to Shri Ramachandra.” Sitaji’s absolute devotion to Dharma did

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not permit her to accept my offer. She told me, “Ravana touched me because I was helpless, but I cannot willingly touch any man except my husband. So, go quickly, and pray to Shri Ramachandra to liberate me. His reputation as well as mine will thus remain untarnished.” Sitaji also told me, “Let not Shri Ramachandra try to carry me off the way Ravana did. It will be appropriate of his valor only if he comes here, destroys the enemy’s Army, and then takes me back with him. Only then will his good name be enhanced.” Then Sitaji expressed her anxiety about how both you brothers will cross the vast ocean with your Army of vanars. I answered her by saying, “Mother, please don’t worry. You will shortly hear the roaring of the vaanara se`naa (Army of vanars) and you will see Shri Ramachandra complete the period of his vanavasa, go to Ayodhya with you, and be crowned.” Sitaji derived peace from these words, and felt happy.’ Uvaaha shaantim mama maithilaatmajaa tavaatishoke`na tathaatipeeditaa. (Sundar Kand 68. 29) The Sundarkand in the Valmiki Ramayana ends here, with these words of Hanumanji’s, and the Yuddha Kand begins. When Shri Ramachandra heard from Hanumanji about how Sitaji was, and the message she had sent, He was filled with joy. ‘It would have been impossible for anyone else to do what Hanumanji has done for me!’ He said. ‘There is nobody in the world who can even think of carrying out such a mission. Kritam hanumataa kaarya sumahad bhuvi durlabham, Manasaapi yadanye`na na shakyam dharneetale.’

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(Yuddha Kand 1. 2) Shri Ramachandra felt that He should give something to Hanumanji in return, ‘But, what is there in the world that I can give Hanumanji?’ Both the Adhyatma Ramayana and the Valmiki Ramayana say in the Uttar Kand, that Shri Ramachandra expressed His inability to repay the favor done by Hanumanji. He has said, ‘Hanuman, I can never repay the favor done by you.’ In Goswami Tulsidasji’s Ramcharitmanas, Shri Ramachandra makes the same statement. Prati upakaara karon kaa toraa, Sanamukha hoyi na sakata mana moraa. The fact is that if someone does you a great favor, you can repay him by helping him when is in trouble. Only when he is in trouble can you think, ‘This man helped me in my time of need, so I should help him now that he needs my help.’ However, Shri Ramachandra wants that Hanumanji should never in his life need help form anyone. So He says, ‘Hanuman, what else can I give you? All I have, my whole life, my chest – the touch of which nobody except Sitaji gets – is what I give you.’ So saying, Shri Ramachandra embraced Hanumanji. He presented Hanumanji the touch of His chest. The meaning of this is that Shri Ramachandra gave His heart to Hanumanji. This is why the Lord’s heart is never with Him; it is with His bhaktas. Then Shri Ramachandra called out to all the vanars in a way that Sugriva could hear. ‘Brothers, Hanumanji has accomplished the task of finding Sitaji. Now I am anxious to cross the sea and reach Lanka. I am burning with sorrow.’

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‘Raghunandan,’ said Sugriva, ‘now that we know where Sitaji is, and also who kidnapped her, I see no reason to worry or grieve. We will cross the ocean and attack Lanka. We will destroy your enemy. Please find some way to build a bridge across the sea, and we will soon see Lanka. As soon as we see Lanka, we will catch sight of Ravana, and as soon as we see Ravana we will kill him in battle. So please have courage. Take it that victory is yours. A brave warrior like you should never be dejected, because dejection ruins everything – shokah sarvaarthanaashanah (2. 17). The need of the hour is for you to be angry with Ravana – krodhamaalambyabhoopate` (2. 21).’ Shri Ramachandra was satisfied with Sugriva’s reaction. He told Hanumanji, ‘Very well, we will build a bridge or we will dry up the sea. We will reach Lanka. Now, tell us how many fortresses there are, and how they can be conquered, because you have gone there and seen everything.’ Hanumanji described in detail how the citadels in Lanka were formed, the height and width of the gates and the windows in them. He described the cannons that were installed, and the other machines, to check the onslaught of the enemy. He spoke about the ramparts and the moats, and how Ravana retained his cool during battle and controlled his Army. He gave details of their Military strength and Armory, and every other piece of information he had gathered. After hearing everything, Shri Ramachandra said, ‘I will destroy Lanka very quickly.’ Then He told Sugriva, ‘My friend, it is mid-day now. It is the auspicious time of Abhijit – also called the time of victory. Prepare to move towards Lanka immediately. Asmin muhurte` sugreeva prayaanamabhirochaya.’ (Yuddha Kand 4. 3)

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Shri Ramachandra gave the directions about the marching formation of the vanars. General Neel would lead with his battalion, choosing a shady path where water and edible roots were available. He was to make sure that the crafty Rakshasas did not poison the water or food. The vanars were to be alert and watchful incase of surprise attacks by Rakshasas. Rishabh and his battalion were to move on the right of the vanars. Gandhamadana and his battalion on their left, with Jamabavan bringing up the rear with his battalion. The main Army of the Vanars would thus be well protected. Sugriva instructed the Generals accordingly, and the Army moved Southwards. Shri Ramachandra’s Army of vanars was the only Army in the world that needed neither barracks nor tents. They needed no stores of food, uniforms, or weapons. They slept on trees, ate roots and berries, and used boulders and trees as weapons. As mentioned before, the members of the vanar sena were not ordinary monkeys. The meetings they held, and the way they discussed everything shows how knowledgeable, fearless, enterprising, and enthusiastic they were. They may look like monkeys, but they were as intelligent and knowledgeable as humans. That is why I consider it appropriate to refer to them as ‘girinivasi’ – people who live on the mountains. The Army reached the sea shore, and spread over the Northern edge of the sea. They began to consider how to go across. Ravana was equally vigilant. His spies had informed him that the Vanar Army had reached the sea shore. Knowing the policy of Statesmanship, Ravana called a meeting of his chief advisors, and asked, ‘In this situation, what is the best thing to do?’ Most of the Rakshasas in Ravana’s cabinet had great strength but not much wisdom. They said, ‘Maharaj, you have defeated

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Indra, Kubera, and the Danavas; what is Rama, against you? Even your son, Meghnad, is capable of dealing with them.’ Prahasta, Durmukha, Vajradanshtra, Vikumbha, and other Rakshasas also began to brag. ‘Hanumanji succeeded in outwitting us because we were caught unawares,’ they said. ‘Now, if you give us the command, we will destroy the entire vanar sena. We can also assume human forms and go to Rama, saying that Bharat has sent us to help him. We will mingle in the Army and trick them into coming to Lanka, and massacre them here.’ Flattery is intoxicating, and people get blinded by it. The Rakshasas flattered Ravana so much that he forgot Shri Ramachandra’s great power. Flattery went to his head. Vibhishan, however, knew Shri Ramachandra’s power. So he stopped the Rakshasas, and appealed to Ravana with folded hands. ‘Brother, please don’t get carried away by their talk. Shri Ramachandra is not ill-informed. He has a vast Army with him. It is not possible to defeat him. There is no justification for what you have done. If you tell me that you abducted his wife because he killed Khar and Dushan, it is not tenable, because Khar and Dushan were unethical people with bad habits. It was they who attacked Shri Ramachandra, so it is not proper to build up an enmity with him because of them. I pray to you to return Sita to Shri Ramachandra; otherwise, Shri Ramachandra is so full of valor that his footsteps will destroy your city of Lanka. All your brave warriors who are bragging now will be killed.’ Ravana didn’t like what Vibhishan said, but he remained silent. After a while he went to his palace. Vibhishan went to Ravana’s palace the next day. He saw learned Brahmins chanting Vedic shlokas for Ravana’s victory. After getting the darshan of the Brahmins, Vibhishan bowed to Ravana. Ravana lovingly made him sit on a golden throne beside him.

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Vibhishan made another appeal to Ravana in private. ‘Brother, ever since Sita came to Lanka there have been inauspicious omens, and that is why I am convinced that she should be sent back to Shri Ramachandra.’ This angered Ravana. ‘Vibhishan,’ he said, ‘you may be getting inauspicious omens, but I see no cause for alarm. I will never send Sita back. Her husband and brother-in-law can never match me in battle.’ Then Ravana said, ‘You may leave.’ Vibhishan went away. Ravana summoned his Court again, calling all the important people. Kumbhakarna, Vibhishan and Meghnad were also told to attend. Ravana told the assembly, ‘Please find a solution by which Sita does not have to be sent back, and the two brothers – Ramachandra-Laxman – are killed.’ Kumbhakarna got angry when he heard this. He rebuked Ravana saying, ‘You never consulted me when you went to abduct another man’s wife – that too, by stealth! What you did was not at all proper. The lineage of the Rakshasas has received a blot by your action. However, you are my elder brother; it is up to you to judge whether your action was good or bad. I accept what you have done. I want to tell you that I can deal with Shri Ramachandra-Laxman and their entire Army, on my own.’ Vibhishan said, ‘Rajan, whatever Kumbhakarna may say, neither he nor any of the other Rakshasas can stand against Shri Ramachandra in battle. None of them can save you from him, so I plead with you to hand Sita over to Shri Ramachandra.’ Meghnad objected at once. ‘Father! In our entire Rakshasa clan, my younger uncle Vibhishan is the only one who lacks strength, valor, and heroism. Even one of our ordinary Rakshasas have the capacity to kill these two human Princes. Why is my younger uncle trying to frighten us?’

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Vibhishan rebuked Meghnad sharply. ‘Meghnad! You are a mere youngster! Your understanding is yet to mature. You may be called Ravana’s son, but it seems as though you are actually his enemy, and that is why you agree to all he says. Your thinking is all crooked. You deserve to be killed!’ This was bound to anger Ravana. In front of the whole Court he said, ‘Vibhishan! You are a blot on our lineage! Shame on you! Had it been anyone else who said these things, I would have killed him on the spot!’ Hearing such harsh words from Ravana, Vibhishan picked up his mace and rose in the air with his four advisers, to go and take refuge with Shri Ramachandra. The Adhyatmik (metaphysical) meaning of this is that Vibhishan is a Sattvik (with Sattva guna) jeevatma (Atma attached to a body), and his four advisers means his four-fold antahkaran. The antahkaran is comprised of the mana (mind), buddhi (intellect), chitta (mental inclination) and ahankaara (the subtle ego). So Vibhishan’s body leaves Lanka to take the refuge of the Lord. ‘Rakshasaraj’, said Vibhishan, ‘I desire your well-being, and that is why I told you what I felt. If my words have displeased you, please forgive me, because you are my elder brother. I am now leaving Lanka, leaving you and all my associates, to surrender to Shri Ramachandra. May you fare well and be happy without me. Svasti te`stu gamishyaami sukhee bhava mayaa vinaa.’ (Yuddha Kand 16. 25) Vibhishan flew off with his four advisers. It took him just a short while to cross the sea. He hovered in the air near Shri Ramachandra. You see, Vibhishan was also kaamaroopa – he could assume any form he wanted, and could go freely in all directions.

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Although all forms are composed of the five elements, different elements are predominant in different people. Some have a predominance of earth, some of water, some of fire, some of space and some of the wind. Those who have a predominance of the wind can fly. Those who have a predominance of fire can swallow fire, and set alight any object or person. In present times, people have a predominance of the earth, and that is why they are unable to fly. However, if the gross body is trained in Yoga, and gets absorbed in the subtle elements, it will be able to fly. There is nothing impossible about this. It is not right to dismiss everything by saying, ‘this is impossible’, because our knowledge is extremely limited, and so is our vision. Our antahkaran is formed of the subtle elements. It contains all kinds of powers, but the powers need to be awoken. Vibhishan was a great ascetic. He had awoken all his latent powers, so one should not be surprised that he flew over the sea and hovered in the air. Sugriva and the vanars watched Vibhishan and his advisers approaching. Seeing them looking at him, Vibhishan called out to introduce himself. ‘Vanars, I am Ravana’s younger brother. My name is Vibhishan. Ravana has abducted and imprisoned Sita, who is helpless. She is guarded by Rakshasis. I tried repeatedly to convince Ravana that he should send Sita back to Shri Ramachandra, for his own good. He did not heed my words because he is doomed. He said harsh words to me and insulted me like a servant. So I have left my wife and son, my brothers and friends, my wealth and comforts, and have come to surrender to Shri Ramachandra. Please tell Shri Ramachandra that Vibhishan is at his service, and seeks refuge. Nive`dayata maam kshipram raaghavaaya mahaatmane`, Sarvalokasharanyaaya vibheeshanamupasthitam.’

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(Yuddha Kand 17. 17) This episode of sharanagati (surrendering to the Lord) in the Valmiki Ramayana is of great importance. Some people consider the entire Ramayana to be a book on sharanagati. Sharanagati has six qualities, two of which Vibhishan already has. His inclination towards Shri Ramachandra was described by Sitaji herself, when she spoke to Hanumanji in the Ashok Vatika. Then, when Hanumanji was caught, Vibhishan saved his life with clever arguments. This revealed his inclinations. After that, when Ravana had made up his mind to fight with Shri Ramachandra, and had refused to heed Vibhishan’s repeated pleas, Vibhishan left him. Vibhishan’s coming to Shri Ramachandra is because of his faith that he will be protected by Shri Ramachandra if he surrenders to Him. It was with this faith that Vibhishan came to Shri Ramachandra. The dictionary gives two meanings of the word ‘sharan’. One is the house, hut, or building that provides shelter and safety; and the other is the one who protects. So, Vibhishan thought, ‘My abode is the feet of Shri Ramachandra, and Shri Ramachandra is the one who protects me.’ It was with this viewpoint that Vibhishan sought refuge with Shri Ramachandra. Sugriva is not yet affected by Vibhishan’s sharanagati in any way. He expresses his doubts to Shri Ramachandra. ‘This is Ravana’s brother Vibhishan, who has come. He should be tied up and punished. He cannot be trusted, since he is the brother of our enemy. We don’t know what secrets he will uncover, or whether he will suddenly sabotage us. He may cheat us in some way. In no way can it be considered proper to take him at face value. He is eligible only for capture and punishment.’

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‘What you say is absolutely correct by worldly standards, Sugriva,’ said Shri Ramachandra. ‘However, we should never do anything without considering all aspects. For this, we need to use discrimination, so let us all sit down and think of how we should respond to Vibhishan.’ Just see Shri Ramachandra’s methods and policies! He does not speak His mind until it is acceptable to all. He discusses everything thoroughly before giving His opinion. The vanars all sat down obediently and began to give their opinions. Some of them recommended following Sugriva’s advice, to capture and punish Vibhishan. Angad said that they should not capture or punish Vibhishan; nor should he be allowed to stay with them. His sincerity should be ascertained before deciding whether he should be accepted or rejected. Jambavan supported Angad. When all the group leaders had expressed their opinions, it was Hanumanji’s turn to give his opinion. Hanumanji stood up and said, ‘Maharaj, Vibhishan is your sharanaagata (one who surrenders). He does not have the faults that are being apprehended. He has not come to you at an inappropriate time. It is the custom in Royal lineages for the eldest son to be crowned the King, and the younger brothers to be his dependents. Vibhishan has been Ravana’s dependent, but now he sees the great wrong that Ravana has done to you, and he sees the fate Ravana will meet at your hands. It is natural that he would wish to be the King after Ravana’s death; and that can be possible only if he surrenders to you. Unless he takes refuge with you, he will also be destroyed along with Ravana. Therefore, he comes to you in all honesty, and since he has surrendered to you, he should not be discarded.’ To shelter a sharanagati is the Dharma of not only the Lord, but also of ordinary people. That is why Goswami Tulsidasji says –

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Saranaagata kahan je` tajahin nija anahita pahachaani, Te` nara paavara paapamaya tinhahi vilokata haani. Hanumanji spoke of the principle of accepting a sharanagati, and then said, ‘Vibhishan can prove to be a very useful ally if we accept him. There is no distortion in his present form. There is no trembling of the body, no dilemma, and no doubts. Nor is there any hint of deceit, so Vibhishan should definitely be accepted.’ In his Ramcharitmanas, Goswami Tulsidasji has written that when Hanumanji was in Lanka, he saw Vibhishan’s house with the weapons of Shri Ramachandra painted on it. Then Vibhishan chanted the name of Shri Rama, and Hanumanji met him. They spoke to each other, and Hanumanji instilled bhakti in Vibhishan’s heart. Vibhishana came to surrender at Shri Ramachandra’s feet because of this. None of this is given in the Valmiki Ramayana. Here, they saw each other only at Ravana’s Court, when Hanumanji was bound by Meghnad. The next mention is during this discussion about the sharanagat (one who surrenders). Shri Ramachandra was pleased to hear Hanumanji’s analysis. ‘Friends,’ He said, ‘I never reject anyone who comes to me in friendship. It is possible that Vibhishan has faults, but it is the task of a Satpurush to give refuge even to one who has faults. Mitrabhaave`na sampraaptam na tyaje`yam kathanchana, Dosho yadyapi tasya syaat sataame`tadavagarhitam. (Yuddha Kand 18. 3) Sugriva, you are the Supreme Commander of an Army. Tell me what your considered opinion is now.’ ‘Lord,’ said Sugriva, ‘Vibhishan may or may not be sincere; that is not my concern. What I say is that he is a Nishachara

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(Rakshasa), and has left his brother in his time of trouble. How can we be sure that he will be loyal to us?’ Shri Ramachandra looked at Laxman with a wry smile when Sugriva said this. The reason for His smile was that Sugriva doubted Vibhishan for leaving his brother, forgetting that he had left Bali and sought Shri Ramachandra’s help, too! What would have been his plight, had Shri Ramachandra not accepted him? ‘Sugriva,’ said Shri Ramachandra, ‘it makes no difference whether the one who surrenders to me is Ravana’s brother, or Ravana himself! A person is suspicious when he has something to fear. I fear neither Vibhishan nor Ravana, because I know that they can do me no harm. If they try to harm me, I can send the whole earth to Patala by just pressing down my big toe. You saw me throw Dundubhi’s enormous skeleton with my toe. What is the worth of Ravana and Lanka? You say that we should not give protection to Vibhishan because he is wicked. But, what is sharanagati worth, if a person is rejected because of his faults? Vibhishan is not to be rejected even if he is wicked. You advocate giving up the goal (of sharanagati), telling me not to accept Vibhishan. You justify this by saying he is wicked. However, a person cannot be denied refuge even if he is wicked. So, neither your conclusion, nor your reasoning is proper. Hanuman, you say that Vibhishan is a decent person and therefore he should be given protection. Giving refuge to him is the proper conclusion, but the reason you give is wrong. When something is stated, the logic is also explained. You may say that Vibhishan should be accepted because he is decent, but what need does a decent person have, for sharanagati? It is those who have all kinds of weaknesses, who need to seek refuge. A decent person can achieve his

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purpose on the strength of his good qualities. What need has he, to surrender to another? As I have stated, I cannot reject anyone who comes to me in friendship, even if he has faults. It would not be proper if I were to accept only those who came to me after they had cultivated all the good qualities. I accept a sharanagat under all circumstances, whether he has spiritual merit or not.’ Shri Ramachandra also told Sugriva about the many examples in the past, when people had given protection to their sharanagat. ‘It is said that a pair of doves lived in a tree. A hunter killed the female dove and ate her. A day came in the hunter’s life, when he was hungry and thirsty, and took shelter under the same tree. The male dove was moved to pity at the hunter’s plight. ‘It doesn’t matter what injustice he did to me,’ he thought. ‘Today he is my guest; he is hungry and thirsty. He is my sharanagat; he has come to my house, so I must satisfy his need.’ The dove gathered some twigs in a pile. Then he brought a burning twig in his beak and set fire to the pile of twigs, and flew into the fire. The hunter ate him, and appeased his hunger. The dove sacrificed himself to protect the life of his sharanagat. Another incident is when a hawk flew under the throne of Raja Shibi. He protected the hawk’s life by cutting off pieces of his own flesh and feeding them to the hawk. I, too, have made one pledge in my life, and that is, if anyone comes to me and says, ‘I am yours, protect me!’ I grant him freedom from fear from all beings. Sakride`va prapannaaya tavaasmeeti cha yaachate`, Abhayam sarvabhoote`bhyo dadaamye`tadvratam mama.’ (Yuddha Kand 18. 33)

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I have perhaps told you earlier, that there are two kinds of sharanagati. One is the aarta sharanagati , and the other is the dripta sharanagati. The example of a cat and her kitten is given to explain the artha sharanagati. When a cat picks up her kitten in her mouth, to transport him to another place, her teeth leave no mark on the kitten’s neck. Yet, they are the same sharp teeth that kill and eat large rats. The kitten is unscathed because he is a sharanagat of his mother, the cat. A baby monkey is the example given for the dripta sharanagati. He clings to his mother’s stomach as she jumps from branch to branch and tree to tree. No matter where she goes, the baby doesn’t loosen his grip. That is why a baby monkey is called a dripta sharanagat. ‘Prapanna’ means, one who catches the feet. This is also a kind of sharanagati. The Mahatmas say that there is one factor in being a sharanagat. Who is eligible for being a sharanagat? When a person has no support from any quarter, he feels utterly helpless and says, ‘I am not an Atmagnani, I have no bhakti, I have no faith in Dharma. I am utterly alone and helpless. I have no wealth of spiritual merit, no support except the feet of the Lord.’ Then, he becomes eligible for sharanagati. Na dharmanishthosmi na chaatmave`dee na bhaktimaanstvachcharanaaravinde`, Akinchanonanyagatih sharanya tvatpaadamoolam sharanam prapadye`. A sharanagat says, ‘Lord! My intellect is inadequate, all my ideas are exhausted. I have no support and I see no solution. I surrender completely to You. You are my refuge. You are my

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protector. You are the one who protects me. I have nobody but You, so please have mercy on me. Take me in Your sharan. Buddhirvikunthitaa naatha samaapta mama yuktayah, Naanyat kinchid vijaanaami tvame`va sharanam mama.’ ‘When someone prays like this,’ said Shri Ramachandra, ‘I protect him from all beings. This is my vrata (vow).’ Grammatically, the word ‘sarvabhoote`bhyah’ means, ‘It may be an animal, bird, Devta or Danav – any being can come for My protection, and I will give him abhay daana – the gift of being protected from all beings.’ ‘To give abhay dana is my vow,’ said the Lord. ‘Once it is given, the person has nothing to fear from any animal or bird, Devta or Danav, Heaven or Hell, birth or death, this world or the world after death.’ Vedanta has the same promise. Vedanta gives abhay dana by giving Tattvagnan – the knowledge of the essence of the Brahman. In bhakti, the abhay dana is given by surrendering to the Lord. ‘Sugriva, I know that you are very learned,’ said Shri Ramachandra. ‘You know the policy and principles of proper responses. You have spoken with a vast experience behind you. However, don’t let Vibhishan be the center of your focus. Instead of looking at his eligibility, look at my ability. Think about the fact that my pledge will be broken if I do not accept Vibhishan.’ Sugriva caught hold of Shri Ramachandra’s feet when he heard these words. ‘Maharaj!’ he said. ‘Nobody but you could have made such a statement! Your nature is great! Your pledge is great, that you accept a sharanagat in this way.’

Om Shantih Shantih Shantih.

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Ramayanamrita

: 12 :

Come; let us reflect upon the current episode of Vibhishana’s sharanagati. When we first awaken from a deep sleep, there is a split second when we don’t immediately remember who we are. The end of sleep and state of being awake occur simultaneously. Then, the awareness of ‘I’ comes, and then we remember where we are. Slumber is a state of agnaana (ignorance); it is moha (illusion). The Aham (subtle ego) that arises out of slumber has three states – Sattvik, Rajas, and Tamas. The Sattvik Aham is called Vibhishan, the Rajas Aham is Ravana, and the Tamas Aham is called Kumbhakarna. The two Daityas (sons of Diti), Hiranyaksha and Hiranyakashipu, who had manifested earlier, were forms of lobha (greed). Lobha stays with ahankaara (the subtle ego that identifies with the body). Both these names contain ‘hiranya’; hiranya means gold. But, who is Prahlad, who comes as Hiranyakshipu’s son? The Sanakadi (four mental sons of Brahmaji) were the most superior Rishis. They had given the shraapa (curse), even though they did not normally curse anyone. It was done because the Lord wanted it. The Lord wanted them to give a shrapa to His servants Jay-Vijay, because they had stopped the Mahatmas from coming to Him. According to the story in the Puranas, the Sanakadi Rishis felt, ‘Since we have cursed Jay-Vijay into becoming Asuras, we should also descend to the Earth to help in their liberation.’ So, the Sanakadis descended in the form of Prahlad. The Lord’s Avatar was, therefore, not for the purpose of killing Hiranyaksha and

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Hiranyakashipu; it was for the purpose of protecting Prahlad. Hiranyaksha and Hiranyakashipu were the Lord’s ansha (part of Him); they were His bhaktas. They became Hiranyaksha and Hiranyakashipu because of the predominance of greed in their nature. In their next birth, however, a predominance of desire made them Ravana and Kumbhakarna. It was desire that made Ravana abduct another man’s wife, and Kumbhakarna eventually supported him. So, the Sanakadis came in the form of Vibhishan. It was Vibhishan who took Shri Ramachandra to Lanka and got Ravana and Kumbhakarna liberated. In their third birth, a predominance of anger and hatred resulted in their becoming Shishupal and Dantavaktra. Since they were to be liberated after three births anyway, they became relatives of Shri Krishna, and there was no need for the Sanatkumars to come in any form. I have told you that Vibhishan is the Sattvik Aham. Why did he become the Sattvik Aham? It was because the lofty qualities of Sattva guna were needed for the liberation of Ravana and Kumbhakarna. However, Vibhishan is blamed for certain faults. People are less inclined to know what our Acharyas have said about Vibhishan’s faults, and more eager to give free rein to their own inclinations! Our Acharyas have given serious thought to this. As mentioned yesterday, two of the six qualities of sharanagati were seen in Vibhishan in Lanka itself. He would try to persuade Ravana at Court, and his wife Surama and daughter Trijata would console Sitaji in the Ashok Vatika. The Valmiki Ramayana states clearly that when Sitaji became extremely dejected Vibhishan’s wife and daughter would go to her at once. They would tell her what was happening on the battlefield. They would comfort her and give her hope.

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Therefore, Vibhishan was inclined towards the Lord even when he was in Lanka. He never accepted any opinion that went contrary to Shri Ramachandra. He did nothing that was against Shri Ramachandra. Ravana abused Vibhishan in the presence of the whole Court. ‘You deserve to be killed!’ It was then that Vibhishan rose up and went to Shri Ramachandra, leaving behind his daughter, wife, wealth, and all he had. Tyaktvaa putraanshcha daaraanshcha raaghavam sharanam gatah. (Yuddha Kand 17. 16) This is where the question comes up, as to why Vibhishan abandoned his elder brother – since an elder brother is like a father – and sought the refuge of Shri Ramachandra. Vibhishan must have been greedy to get the Kingdom, and given up his Dharma because of his greed. The Acharayas do not agree with this opinion. They say that Vibhishan had no greed for the Kingdom whatsoever. The Valmiki Ramayana certainly has one or two such insinuations. Hanumanji, himself, has said that Vibhishan gets all the benefits by being on the side of Shri Ramachandra. ‘He will get the Kingdom of Lanka when Ravana is killed.’ However, he said this in response to Sugriva’s apprehension that Vibhishan may betray them. There is another similar comment, but the purpose is only to show that Vibhishan had no ulterior motive. Look – why did Laxman elect to serve Shri Ramachandra rather than his mother and father? Why did Sitaji opt to serve Shri Ramachandra instead of serving her parents-in-law? The fact is, that when it is a matter of saamaanya dharma (common Dharma), it is the same for everybody. However,

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when it is a matter of vishe`sha dharma (special Dharma) the Shastra ordains something different. Shri Ramachandra is the Paramatma Himself, so everything is changed. The Mahatmas experience Shri Ramachandra as the Paramatma in their hearts. In their view, His life is blameless. It is beyond imagination, it is endless, and it is full of everything auspicious. This is what a human being, especially one of the Surya vansha, should be like. Shri Ramachandra is the ideal man. It is the common Dharma for everybody to serve their parents, brothers and friends; but serving the Lord is a special Dharma. The viewpoint of serving all creation is behind it. Whether Vibhishan is an Avatar of the Sanakadis, or whether he is the Sattvik ahankara, it is not possible for him to live a Rakshasa’s life. Therefore, it is natural for him to come into the service of Shri Ramachandra. Just as it is a man’s duty to serve his Country, and all humanity, even if it means leaving his family, relatives, and village, serving Shri Ramachandra means serving all. Vibhishan’s sharanagati is, therefore, not prompted by any greed. Nor is there any worldly consideration. It is not contrary to Dharma in any way, because it is everybody’s Dharma to surrender to Bhagwan. Bhagwan means sarvaatmaa – the Atma of ‘sarva’ (all); so to take His sharan means to give service to all, to bring comfort to all, and to protect Dharma. It is for this that Vibhishan comes to take sharan in Shri Ramachandra. Now, see something else. Once a person has established a relationship with the Lord, there are no considerations of greater or smaller. When we categorize a devotee of the Lord, we commit an offence – ko bada chhota kahata aparaadhoo. One may serve the Lord by cleaning the floor, another may render the service of bringing provisions, a third may serve by guarding the temple, or giving discourses – whoever serves

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the Lord in any way, serves the Lord Himself. In the service of the Lord there is no distinction of higher or lower, greater or smaller. Service to the Lord means service to all Creation – I keep saying this again and again, to ensure you remember it. There is no need to compare anyone with anyone else. Hence, Vibhishan’s entering the service of Shri Ramachandra is entirely in keeping with the principles of Dharma. It is not induced by an opposition to his brother or any form of greed. Bhagwan Shri Ramachandra has, Himself, said on two or three occasions, ‘Vibhishan, you have no desire for the Kingdom, but still, I am doing your Raj Tilak (ceremonious anointment of the forehead, done to Crown a King).’ Shri Ramachandra has said this once in the Yuddha Kand, and again at Ayodhya when bidding farewell to Vibhishan. There, he said, ‘Vibhishan, even though your desire is to remain with me, go to Lanka at my command, and rule there.’ Hence, Vibhishan’s Sattvik qualities are confirmed in every way. It is not proper to say that he is superior or inferior to anyone. See another factor. Three types of people come to the Lord’s sharan. One type is the ones who do bhajan (sing the glory of the Lord), chant His name, meditate on Him, and do puja (ritual worship) – but they ask Him for some worldly benefit. They say, ‘Lord, I offered You sweets worth five rupees. Please send me something worth five thousand or five hundred thousand.’ Or they say, ‘Lord, I worship You, so in return, please get me married to a nice girl (or boy).’ Those who pray to the Lord for any other gain do not have any real love for Him. They love what they ask for, and worship the Lord to get what they love. They love their son, and ask the Lord to protect him. They love wealth and ask the Lord to give them wealth.

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So, those who do bhajan because they want something are one type; and those who do bhajan because they want the Lord Himself, are another type. They say that they do bhajan and serve the Lord because they want to obtain Him. Look at it this way. People serve their Country because they want to become a Minister. Serving the Nation certainly has its own value, but their purpose in rendering this service is to procure a Ministry. So, these are one type of people. Another type are those who simply want to serve their Motherland without expecting anything in return. ‘We want to serve our Country, that is all,’ they say. Another type of people are those who want to obtain the Lord from the Lord. They give no importance to their own ability or effort. There are some who say, ‘We will do this much of japa (chanting), this much of meditation, this much of puja, and this much of patha (reciting passages) – and then we will get the Lord.’ Such people set a value to their own ability and effort. It was some fifteen or twenty years ago that one Seth asked me, ‘Swamiji, how much would I need to spend, to get the Lord?’ ‘Sethji,’ I told him, ‘the Lord cannot be purchased with money. You have nothing that can buy the Bhagwan! To tell the truth, the Bhagwan is not to be obtained; we are to give ourselves to Him. The Lord is not for getting; He is for giving our self to. The Saints say, ‘We certainly want the Bhagwan, but we have no means of paying the price. So, may He see how helpless we are and come to us Himself.’ It is described here, that the Bhagwan is the means, and He is the goal. We can obtain the Bhagwan only through the Bhagwan Himself. So, the meaning of sharanagati is that the Lord sees our total helplessness, and meets us by His own Grace. Actually, who

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is a person who has no Master and no other support? In whose lap does he live? The answer is that he is in the lap of the Nation. It is the Dharma of the Country to look after those who have no one, and nothing of their own. Sharanagati means not wanting anything else from the Lord, nor trying to buy Him by our own effort. In sharanagati we have to give up all we have, including our comfort and self-interest, and merge into Him. Shri Tulsidasji Maharaj has said: Bhagavaan raama pai jaaungo, Sukha svaaratha parihari karihon je`hi saahibahi suhaaungo. This is the language of the sharanagat. ‘I will go to Bhagwan Shri Ramachandra. I will give up all my comfort and self-interest, and do only the things that will make Him like me. I will do only the things He approves of. I have no comfort or self-interest of my own.’ So, Vibhishan takes these two aspects of sharanagati, ‘aanukoolasya sankalpah pratikoolasya varjanam’ (a resolve to be inclined towards the Lord, and reject all He disapproves of), and presents himself before Shri Ramachandra. I have told you this before. The third factor in sharanagati is vishvaasa – trust, faith, and confidence. ‘Rakshishyateeti vishvaasah’ – Vibhishan has the vishvasa that Shri Ramachandra will protect him. He feels, ‘When the Lord sees me, He will call me to Him, and say, ‘Come, Vibhishan, come! Come closer to me.’ Then I will prostrate flat on the ground at His feet.’ I had told you yesterday, that giving shelter to a sharanagat is not only the Dharma of the Bhagwan; it is also the Dharma for a human being. It has been stated in several places that there is nothing higher than a human birth. The Bhagwan may have another invisible form, but this world we see is also the form of the Lord.

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When the Lord calls the sharanagatas, it is not that He calls only the saadhan-sampanna (those who have the wealth of asceticism and worship). There are three types of people in this world – one are the kusaadhana, the second are the nisaadhana, and the third are the susaadhana. The susadhana are the Rishi-Munis who do asceticism and other efforts for spiritual purification. Ahalya can be considered an example of the nisadhana, because she was incapable of any effort whatsoever. She lay in the form of a rock. The Lord Himself went to her and liberated her with the touch of His feet. The curse she had been given was that she would remain a rock until she got the touch of Shri Ramachandra’s feet. Ahalya neither chanted the Lord’s name, nor eulogized Him. The kusadhana are liberated by the Lord. I do not wish to give examples and elaborate upon this, because there are many people who are so dogmatic about their convictions that they do not want to hear anything that does not tally with their beliefs. However, it is true that many people who were turned away from the Lord completely, and were lacking in humane values, were Graced by the Lord. They served cruel people like Kansa; they never even glanced at the Lord. The Lord goes up to them, teases them, and makes them turn towards Him. He is filled with such compassion! The compassion that is present in the Lord’s form is also present in His name. Episodes like the story of Ajamil are given to reveal the compassion inherent in His name. Episodes like Kubja’s are given to reveal the compassion in His form. The Lord does not see what the person is like; He sees what He is! I am telling you about a very ordinary incident. I once went to Joshimath after nightfall. I could find no place to stay at. I went to a Seth and said, ‘It is night. I will stay with you.’ He arranged for my accommodation and told his cook to prepare

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a meal for me. The cook, however, considered me a beggarly monk who would be obliged to eat whatever he chose to give. He made thick puris (fried unleavened bread). The Seth’s daughter came into the kitchen to serve me, and got angry with the cook when she saw the thick puris. ‘I refuse to serve such thick puris to Swamiji!’ she fumed. ‘They are not worthy of me!’ In the same way, the Lord does not see the worthiness of the person He Graces; He sees His own nature. This is His compassion. It is His nature that when He gives anything to anyone, He sees His own caliber, and gives accordingly. At times it happens that He feels helpless even though He is all-powerful. ‘I have nothing worthy of him,’ he feels. When Hanumanji brought Sitaji’s message to Shri Ramachandra, He told Hanumanji, ‘I am indebted to you – prati upakaara karaun kaa toraa, sanamukha hoyi na sakata mana moraa.’ Who but the Lord can be such an ocean of compassion? All the qualities of a sharanya (the one who gives refuge) are only in the Bhagwan. I was telling you yesterday, how Sugriva advised imprisoning Vibhishan, and Angad felt that his sincerity should be tested. Hanumanji felt that he was decent and trustworthy. The Lord said, ‘There is no need to think on these lines. Vibhishan has come as a friend and I will accept him as one. Mitrabhaave`na sampraaptam na tyajainam kathanchana.’ (Yuddha Kand 18. 3) Vibhishan told Ravana repeatedly, ‘Ravana, your kingdom will be secure if you establish a friendship with Shri Ramachandra. Hand Sita over to him. Come with me to accomplish this auspicious task, taking a tray of flowers and sandal paste. He is an ascetic and has come for vanavasa. Welcome him with respect, as you welcome others. Make him

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your friend the way you made Bali your friend. It will bring you great good fortune.’ The Lord now says, ‘The person who inspires others to come to Me, comes to Me himself. Even if someone who is not a friend comes as a friend, he must to be accepted. Vibhishan has indeed come as a friend, so I must accept him under all circumstances. Even if I have to give up the Kingdom of Ayodhya, or die for it. I do not have the ability to leave Vibhishan.’ Once, we were discussing the Brahman with Shri Udiya Babaji Maharaj. ‘What is kripaa (Grace), Maharaj?’ I asked. ‘The Brahman is nirguna (without attributes) and nirvikaara (unchanging). How does He Grace anyone?’ ‘His kripa is that He does not leave anyone – aparityaagalakshanaa kripaa. The Brahman is present in all, as the Atma, whether it is something that moves, or some inert object. It is the Paramatma’s kripa that the Brahman is present in both the moving and unmoving forms. No matter what anyone says, the Paramatma has never, till date, left anyone. He has never given anyone up. It is the Paramatma who is present as the Atma of even the jeeva who is in Hell.’ But, what if the friend shows some faults? The Lord says, ‘It does not matter. It is because he has some flaws, some weaknesses, that he needs to come and take My sharan.’ It is not that only the good people take refuge of the Lord. One poet has written, ‘Lord, if I obtain salvation by my own efforts, then I become the Savior – of what use are You, then?’ If a man can cross the sea on his own, why would he ask anyone to help him? So, to ask for sharanagati is not the task of those who have the strength of Dharma, worship, Yoga and Gnan. Anyone who is nisaadhana (lacking in spiritual merit) can take His sharan.

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Sharanagati is the most superior method because the power in it is the power of the Bhagwan. We cannot reach Him by our own strength; we can reach Him only by His Grace. Bhagwan Shri Krishna has said in the Gita, ‘Sarvadharmaan parityajya (18. 66).’ (Give up all Dharma.) The meaning of this is, ‘You cannot reach Me on the strength of your Dharma; you can reach Me only by My strength.’ So, ‘Maame`kam sharanam vraja – surrender only to Me. You don’t need to take the refuge of this one and that one. Just come into My sharan. In this, there is no need for Dharma, ritual worship, Yoga, Gnan, etc. Your Dharma is not strong enough to carry you to Me. Come; come into My sharan. I will pick you up on My lap. Whatever you desire to obtain is with Me.’ Dosho yadyapi tasya syaat sataame`tad agarhitam. (Gita 18. 3) The Lord says, ‘Even if the one who comes for refuge has faults, so what? At least he has come to Me for protection. How will he be liberated if I go through the record of his past actions?’ I had heard that Kabir was once fast asleep, with his family, in his little hut. A man knocked at the door in the middle of the night. Kabir opened it. ‘I am a thief,’ said the man. ‘The Police are after me. They will kill me if they catch me. Please save me!’ What was Kabir Saheb to do? There was not much room in his hut, but he said, ‘My daughter is sleeping there. Get into the bed beside her and pretend to be asleep. Do not say anything. I will do whatever needs to be done.’ A little later, the Police arrived and knocked at Kabir’s door. Kabir Saheb opened the door. ‘Who all are there in your house?’ asked the Policemen. ‘A thief came this way; is he hiding in you’re here?’

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Kabir Saheb said, ‘You can take a look. My hut is before you.’ The Policemen saw a man and woman sleeping on one bed. ‘Who is this man?’ they asked. ‘He is my son-in-law,’ replied Kabir Saheb. Hearing this, the Policemen went away. Some people may say that it was very wrong to tell a lie and protect a wrongdoer, as this harms society. Shri Ramachandra says that the Satpurush (Saints) do not consider it wrong to protect a sharanagat. No matter what the sharanagat is like, it is not wrong to give him refuge. Others may criticize us for this, but we shouldn’t bother about being criticized. The Satpurush know that the Paramatma – who is the sadvastu (existence), chidvastu (consciousness) and anandavastu (bliss) – is the advaitavastu (the indivisible Brahman), and has never abandoned anybody. I had gone to get the darshan of a Mahatma who lived at Rishikesh. He had a great sense of humor. He had written a shloka on the door of his hut. Sarvaa geetaa mayaadheetaa tatra praapto vinishchayah, Sarvadharmaaparityaagee sarvapaapaih pramuchyate`. The meaning of this is, ‘I have read the whole Gita and come to the definite conclusion that the person who gives up all Dharma is liberated from all sin.’ The fact is that different people have different opinions about paapa (sin) and punya (spiritual merit). A man who knows the Indian laws does not know the American laws. It goes contrary for him. The rules of our religious sects are different from the rules of the Muslim and Christian sects. The Koran says that a man who does not do namaz five times a day will become a kafir – an atheist. The Christians are asked to go to Church once a week. Our scriptures do not evaluate paapa-

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punya in this way. We have a completely different way of seeing things. As an example, let me take the question of sharan. Just as Shri Krishna says, ‘Maame`kam sharam vraja’ in the Gita, Shri Ramachandra says the same thing in the Valmiki Ramayana. It seems that the same substance is being manifested in the forms of Shri Ramachandra and Shri Krishna. Compare these shlokas from the Valmiki Ramayana and the Gita. Sakride`va prapannaaya tavaasmeeti cha yaachate`, Abhayam sarvabhoote`bhyo dadaamye`tat vratam mama. (Yuddha Kand 18. 33) (Of anyone comes to Me and says, I am Yours,’ I liberate him from fear from all beings. That is My vow.) Sarvadharmaanparityajya maame`kam sharanam vraja, Aham tvaa sarvapaape`bhyo mokshayishyaami maa shuchah. (Gita 18. 66) (Leave all Dharma and come into My sharan. I will liberate you from all sin, so have no fear.) The Shvetashvara Upanishad states, ‘Mumukshurve` sharanamaham prapadye` (6. 18) – I take Your sharan to be liberated from the sorrows of this world.’ In the Gita, ‘sharan’ is one of the names of the Lord. There, on the one hand Bhagwan Shri Krishna says, ‘Tame`va sharam gachha sarvabhaave`na bhaarata (take My sharan with every kind of feeling); on the other hand He says, ‘Maame`kam sharam vraja’. The word sharan refers to the Lord Himself. Sharan is the Lord. Gatirbhartaa prabhuh saakshee nivaasah sharanam suhrit, Prabhavah pralayathaanam nidhaanam beejamavyayam.

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(Gita 9. 18) (I am the supreme abode, and the one who sustains. I am the Master, and the bestower of good and bad fortune. I am the one whose sharan is worth taking, and I am the one who gives benefits without expecting anything in return. I am the cause of birth and death, and the substratum of all. I am the indestructible cause of Creation.) So come, my brother, into the Lord’s sharan. Taking Manthara’s sharan will not bring good fortune; taking Kaikeyi’s sharan will not bring good fortune, and taking the sharan of the samudra (sea) will not bring good fortune either. Sharanagati is obtained by the view of the one Atma in all; by the viewpoint of totality. I had gone to a Mahatma when I was eighteen or nineteen years old. He was highly respected as a great Mahatma. I did not have much knowledge about his qualities, but I knew that even Malviyaji Maharaj used to visit him. Gopinath Kaviraj was also a frequent visitor. The Mahatma had great renown in those days. He was about ninety years old, but did a lot of running. He used to smear sand on his body. At times he wore a loin cloth and at times he wore nothing. I prayed to him, ‘Maharaj, please put me in Bhagwan’s sharan. Make me His sharanagat.’ The Vaishnavas believe that sharanagati is possible only through the Acharya. Just as Hanumanji was the Acharya for Vibhishan taking Shri Ramachandra’s sharan, an Acharya is required for anyone who wants to take the sharan of the Bhagwan. So I prayed to the Mahatma, ‘Be my Acharya, and place me as the sharanagati of Bhagwan.’ The Mahatma laughed heartily when I said this. ‘Guru,’ he said, ‘think over the matter for an hour or two – or take a day or two if you like. Then come back and tell me what is there in this world

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that is not in the sharan of Bhagwan.’ (The Mahatma always called me ‘Guru’. It was common for the people of Kashi to call their disciples ‘Guru’.) ‘I don’t know all that, Maharaj,’ I replied. ‘I just want Bhagwan’s sharan.’ ‘Guru, why are you repeating the same thing?’ he asked. ‘Tell me – what is not in the Lord’s sharan? What is it that is not protected by Him, and not ruled by Him? Is the earth not in the Bhagwan’s sharan? Are water, fire, wind, and space outside the Lord’s sharan?’ ‘No, Maharaj. They are all in the Lord’s sharan.’ ‘My brother,’ said the Mahatma, ‘when these five elements are in the Bhagwan’s sharan, then how can your body – which is made of these five elements – not be in His sharan? Isn’t your mind, also made of these five elements, not in Bhagwan’s sharan? What else is sharanagati? It is realizing this!’ The fact is that we are deluded into believing that we also have some powers of our own. We feel that we have an existence that is separate from the Brahman of totality, and separate from the Bhagwan. We feel that our anand is separate from His anand, and that we have a form that exists in duality, and is separate from the non-dual essence of the Brahman. So, we are deluded into believing that we are not in the Lord’s sharan; that He is not protecting us. This false impression has to be removed. Sharanagati is not an action; it is removing the feeling that you are not in the Lord’s sharan. The knowledge of sharanagati is the removal of this delusion. It is said that the life of a Tattvagnani continues as per the praarabdha (preordained destiny fixed by past actions). Similarly, the life of a bhakta continues according to the wishes of the Paramatma who is the actual doer of all actions, and is the substratum of Nature.

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Thus, sharanagati is the removal of the false impression that we are not a sharanagat of the Lord. Sharanagati is understanding a fact; it is Truth; it is the reality of life. Unless this is understood, people will continue to be trapped in the web of resolves and doubts. Sharanagati is not comparison, worship, practice, or anything else. It is knowing that just as our body cannot survive without food, water, warmth, air and space, the existence of our conscious Atma cannot continue without the existence of the Paramatma. Only the Paramatma is whole, complete, full, total and absolute. Now think of what the essence of sharanagati would be. Madhusudan Saraswati has written in his commentary of ‘Sarvadharmaan parityajya’, that sharanagati has three forms. One form of sharanagati is when the person feels, ‘Bhagwan is sitting far away, and I am His.’ The second form is when the person feels, ‘Bhagwan is in front of me. I am His, and He is mine.’ The third form is when the person feels, ‘Tvame`vaaham – I am what You are, and You are what I am.’ Now see the greatness of Bhagwan’s sharanagati. Actually, the Lord wants to protect Vibhishan’s sharanagati. Shri Ramachandra Bhagwan says, ‘This is the vow of My life. It is My pledge that when someone catches My feet and says, “I am Yours,” I grant him freedom from all fear. Sakride`va prapannaaya tavaasmeeti cha yaachate`, Abhayam sarvabhoote`bhyo dadaamye`tad vratam mama.’ (Yuddha Kand 18. 33) We had discussed this shloka in some detail yesterday. This statement of Shri Ramachandra is such that it cannot be overemphasized! It is extremely beneficial for people. The word ‘sakrideva’ means, ‘only once’. Shri Ramachandra is very fond of this word. He does not like words to be

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repeated. He does not like to take aim a second time, and He does not like giving alms a second time either. He gives so generously that the person never again needs to ask for anything. He never needs to settle anyone a second time, because He does it so well the first time. His aim is so good that He never needs a second attempt. So He says, ‘Come to My sharan just once.’ Bhaktas also tell the Bhagwan, ‘Prabho! I have been wandering through repeated births since I don’t know when. But today I have met You, so I have reached the shore of the ocean of repeated births.’ Nimajjatonantabhavaarnavaatashchiraaya me` koolamivaadalabdham, Tvayaapi labdham bhagavaannidaaneem anuttamam paatramidam dayaayaah. ‘But, it is not that only You have met me, I have also met You.’ ‘My brother, what is so great in your meeting Me? What is so special about you that you boast of meeting Me?’ ‘Prabho! What can be more special than someone, as abject an object of pity as myself, has met You? You would never have met anyone who is a greater object of pity; nor will You meet one in future. Nobody can be as wretched as me. You will never meet anyone who is more pathetic.’ Bhaktas approach Bhagwan with such feelings. Sharanagati is something that swallows up all narrow concepts and petty considerations. In it, the Bhagwan is before the sharanagat, and nothing but the Lord exists, as far as the sharanagat is concerned. As mentioned earlier, sharanagati is the means of meeting the Lord, and it is also the goal itself. The Lord is reached through

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this method, and this method should come into our life, because in it, there is only the Bhagwan and nothing else. I will tell you a story about Akbar and Birbal in this context. Akbar and Birbal would indulge in dialectics as a form of entertainment. Each would try to score a point over the other. The other people in the Court also enjoyed their battle of wits. One day, Akbar told Birbal, Birbal, I am more powerful than your Ishwara.’ ‘Yes, Jahanpanah,’ replied Birbal. ‘You are indeed more powerful than my Ishwara.’ ‘Birbal, you are a great flatterer!’ said Akbar. ‘You agree with whatever I say. Tell me, how am I more powerful than your Ishwara?’ ‘Jahanpanah, I consider you to be more powerful than my Ishwara because when you are displeased with someone, you banish them from your Kingdom. But my Ishwara never banishes anyone from His Kingdom, even if He is displeased with them.’ So, the Lord is helpless when it comes to sending anyone away from His sharan. The Vedantis say something very nice about this. They say, ‘I am consciousness. I know that the Ishwara exists. I know that if He meets me, it is I who He will meet. He will be in front of me. However, what will the Ishwara be, if I do not exist? Who will He meet? Who will see the Ishwara? The Ishwara who has become separate from me, has been cut off from my consciousness. If He is cut off from my consciousness, He will either be remote and invisible, or He will be imagined, or He will be inanimate matter. How will the Ishwara remain the Ishwara if He is disconnected from my consciousness? The Ishwara exists, but He has become unconscious without me. He will regain consciousness when my consciousness merges with His.’ This is the talk of the Vedantis.

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Actually, what is our condition without the Ishwara? Our state is that we have become fragmented into small pieces. We have become like threadbare rags. The Ishwara lies unconscious because He is separated from us, and we have become scattered and fragmented because we are separated from Him. We are battered, defeated, and full of woes. We have become ignorant; we get attached to birth and death. We will regain consciousness when we meet Him; and when the Ishwara meets us, we will become poorna (whole, complete). And, the method of meeting the Ishwara is sharanagati. Now, what is the vrata (vow) that the Lord says He has made? A vrata is a pledge that is taken, and kept for life. The Lord does not have any feeling of ‘mine’ and ‘not mine’. He does not favor any village, district, state, or country. The whole world is His form. He does not have any partiality for any species – neither birds, nor animals, nor humans – because all forms are His forms, made from the same essence. He does not favor any religious sect, because religious sects are the creation of individual people. Many sects have been started by Acharyas since the advent of Buddhism and Jainism. Otherwise, Dharma is actually based on pure Gnan, on the basic essence. It was because of individual concepts that people began to say, ‘This is my Dharma,’ and ‘That is your Dharma.’ This leads to distortions and divisions. People make geographical divisions saying, ‘This is Indian and that is foreign.’ These differences do not exist in the Paramatma. Nor does He favor any sect. Hence, sharanagati is not limited to any special caste, or creed. People of any caste or religion can take refuge in the Lord. Bhagwan does not see which religion His sharanagat is from, which Acharya he believes in, which caste he belongs to, or what he has done in the past. A human being should just surrender once at His feet.

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The Gita mentions ‘prapanna’ (one who catches the feet in surrender) – shishyaste`ham shaadhi maam tvaam prapannam (2. 7). Arjuna said, ‘Prabho, I am Your prapanna. I catch Your feet and take Your sharan.’ But, what did Arjuna say next? He said, ‘Na yotsya iti govindamuktvaa tooshneem babhoovaha. (2. 9) – I will not fight.’ Thus, on the one hand Arjuna says, ‘I am Your disciple, I am Your sharanagat’, and on the other hand he says, ‘Don’t tell me to fight.’ Bhagwan Shri Krishna smiled at this. The smile meant, ‘Arjuna, you became My disciple, prapanna, and sharanagat, but you want to stick to your own inclination of not fighting. When you have surrendered to Me, why do you want to hold on to your decision to not fight?’ Once, I wrote to a Mahatma saying that I wanted to visit him for obtaining his Satsang. He wrote back, ‘Are you prepared to give up all that you have seen, heard, thought, understood and read, if it is shown to you that the ideas you have gathered are wrong? If you are willing to give up false beliefs, come to me, stay here, and do Satsang. If you are unwilling to give up the opinions you have – whether they are correct or not – then there is no point in your coming to discuss these matters. So, consider well whether you have the strength to give up mistaken beliefs.’ To go to the Lord and be His sharanagat, it matters not which caste, creed or land you belong to. Shridhar Swami has said – Bhagavadarbhakritaani sarvaanyapi karmaani dharma e`va bhaagavato dharmaah. The meaning is, ‘I am doing this for the Bhagwan who is present in the form of this whole world.’ This is seen in the life of Shri Krishna. He ate a bit of vegetable that was stuck to the side of Draupadi’s cooking vessel, and said, ‘Ane`na

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vishvaatmaa preeyataam – may the Atma of the world be satisfied with this.’ So, when going to the Lord’s sharan, one feeling is to offer up your body and everything connected to it, and all your beliefs, to Him. Another feeling is, ‘Tavaasmeeti cha yaachate` - I am Yours; I am in Your sharan.’ Our Vaishnav Acharyas have written extensive commentaries upon this subject. According to them, Bhagwan tells us to just utter the word ‘sharan’. Just saying ‘sharan’ brings the Lord to us, and compels Him to protect us. So, tell Bhagwan, ‘I am Yours.’ At present, my brother, you say, ‘I belong to my wealth, my wife, my parents, my son, my grandparents, my community and my religious sect.’ I have said this several times: all the different religious sects have focused on some specific aspect of Dharma, thus fragmenting themselves into different groups. It is natural that distortion will come into their ideology. When something that is whole and complete is broken up into small pieces, it is bound to result in a distortion of the original. Then others attack it because of its narrowness and it has to accept changes and distortions to defend itself. But when a person says, ‘Prabho! I do not belong to any individual, state, country, caste, or religious sect,’ it means that he belongs to Bhagwan. Shri Shankaracharya Bhagwan has written a famous poem called ‘Shatpadi’. In it he says – Satyapi bhe`daapagame` naatha tavaaham na maamakeenastvam, Saamudro hi taarangah kva cha na samudro hi taarangah. Madhusudan Saraswati has considered this statement to be the second kind of sharanagati. The meaning of this shloka is, ‘You are the ocean and I am a wave on the ocean. You are the

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water and I am a drop of water. You are the earth and I am a grain of the earth. You are the fire and I am a spark of the fire. You are the wind and I am a little breeze. You are the space of the universe and I am the space that is confined in this little body. Thus, I do not belong to anyone but You.’ Similarly, Shri Ramanuja Acharya says, ‘Ananyabhoyataam bhaktim prayachha – Prabho, let none but You use me, and let me have interest only in You, and no other. Let me be of use to You, and look at You always. Let me hear only You, see only You, touch only You, smell only You, and taste only You. Let my whole life be Yours, and You keep looking at me. I belong to You, and You alone. Tavaasmi! Tavaasmi!!’ In the sect of Acharya Vallabh, there is a ritual called the Brahm Sambandh (getting related to the Brahman). In that it is said, ‘Prabho! I am Yours! Shri Krishna tavaasmi.’ So, think about yourself. ‘Who do I belong to?’ There is no doubt that you belong to Bhagwan, so say to Him, just once, ‘I belong to You.’ It is His pledge that He will then grant you freedom from all fear. However, remember one thing – one cannot go to the Lord with any kind of narrow feeling, whether it is related to time, place, or something Sattvik. Nowadays, the educated people want to put everything into a historical period. But where did history come from? Our awareness of history is limited to five thousand years, or fifty thousand years, or a hundred thousand years at most. What was there before that? If no seed existed, how could there be trees; and if no trees were there, how could there be a seed? When we constrain Creation into calculable dates, we make it seedless. But Creation is not without a seed. It is anaadi – it has no beginning. Anadi does not mean agnaana . Anadi is something that exists, but cannot be grasped intellectually. For example, the Atma is anadi. If you try to grasp this intellectually, will you be able to do so? Just as it is

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impossible to calculate the timelessness of the Atma, or Creation, there is no need to try to confine the Paramatma into a historical time frame. The Ishwara is not restricted to any historical period. He is the Tattva – the essence, the basic matter of all Creation. He always exists, and is everywhere. He is also present when time cannot be known. He is beyond time. The same principle applies to Dharma, and to the existence of Creation. Tattvagnan dispels the impression of separation and duality; it does not remove the awareness of it. So, sharanagati is abhay daana (the gift of fearlessness). There is no situation when the sharanagati needs to fear anyone. Do we have faith in the Ishwara when we feel afraid? Do we have faith in our prarabhdha (preordained destiny)? Do we have faith in Prakriti (the Lord’s power of Creation and illusion)? Do we have faith in Atmabal – the power of our Atma? When fear or sorrow comes into our lives we become totally removed from the ultimate reality. Our Adhyatma Shastras (metaphysical scriptures) and Bhakti Shastras are there to establish a permanent fearlessness in our lives. They are there to make us understand that we should be fearless and be free of doubts, and we should fulfill our duties. Fear is the only factor that makes us turn away from our duties. The way to be without fear is to be unattached to anything in this world. If you get attached to someone you will feel afraid that he may leave you or you may be forced to leave him. If you are attached to the Lord there is no fear of His leaving you, or your leaving Him. The Lord’s hand is so strong that there is no risk of your slipping out of His grip. You can never slip out of His hold. The Ishwara’s sharanagati is something that liberates you from fear forever. This abhay dana is Shri Ramachandra’s promise. All you have to do is to say, just once, ‘Prabho, You

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are mine and I am Yours. I depend only on You. I repose full faith in You. You are my all.’ This is called sharanagati. A person who feels fear cannot make another person free from fear, so sharanagati is always of someone who has no fear. Sharanagati cannot be asked from anyone who feels afraid. Bhagwan Shri Ramachandra is totally without fear, and that is why sharanagati is asked from Him. He gives abhay dana in the human form and also in His Ishwara form. I had heard something amusing. There was a lady who kept asking her husband for something or the other. She had a new demand every day. Her husband got fed up one day, and said, ‘Every day you ask for things like money, jewelry, clothes, etc. Why don’t you ask for a little wisdom?’ The wife had a ready reply. ‘Look,’ she said. ‘A person is asked for the things he has, the things he can give. I ask you for the things you can give me. You have no wisdom, so how can you give me any?’ So, it is the Paramatma from whom we should ask for abhay dana. Shri Ramachandra is abhay (without fear). He is born in the Surya vansha. The Surya (sun) is also abhay. He is a karmayogi, working incessantly for the good of all, and is not attached to anything. He has equal benevolence for all. When I was a child I had read a book written by Mahatma Gandhi. As far as I can remember, it was called ‘Sapta Mahavrata’ (the seven great vows). It said that to walk on the path of Satya (Truth) we have to walk alone – we cannot walk two at a time. If you want a companion to walk with you, you will have to consider his convenience. Some may go ahead and some may lag behind. Do you want to go towards the Ishwara, or do you want worldly progress? If you keep your eyes on the Ishwara as you walk, you will have nothing to fear. Sugriva was satisfied when he heard Shri Ramachandra’s words about giving abhay dana to His sharanagats, and

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Hanumanji was delighted. ‘Bring Vibhishan with all respect – aanayainam vibheeshanan (18. 34).’ Vibhishan was brought with all respect, and offered a suitable seat. However, the vanars were nervous, thinking, ‘This is the brother of our enemy. He may harm us.’ Shri Ramachandra understood their feelings. He asked Vibhishan, in front of everybody, ‘Vibhishan, describe your fortress of Lanka. Tell me about the arrangements for its defense. What is the Army like? What are Ravana’s strong and weak points?’ Vibhishan gave truthful and accurate answers to all these questions. His descriptions tallied with those given by Hanumanji after his return from Lanka. This convinced the vanars that Vibhishan was not treacherous. Actually, Vibhishan had come to take Shri Ramachandra to Lanka, to Grace Ravana and Kumbhakarna. He wanted the Lord to come and liberate his brothers and others without delay. Although it is not written in the Valmiki Ramayana, some other Puranas state that the Mahatmas Sanakadis had come in the form of Vibhishan. It was because of their compassion that they descended to the earth to facilitate the liberation of Ravana and Kumbhakarna. After Vibhishan gave detailed answers to all Shri Ramachandra’s questions, He sent for the waters of the ocean. He asked Laxman to do Vibhishan’s Rajyabhishek then and there, giving the Kingdom of Lanka to Vibhishan. The entire vanar sena knew how true Shri Ramachandra was, to any pledge He made. They were convinced that Ravana would be killed and they would win the war. Next came the question of crossing the samudra (sea). Samudra is a Sanskrit word, and in Sanskrit every word has its own meaning. Samudra means one who is constantly changing his stance. The root of every word is given in the Nirukta. According to the Nirukta, ‘Samudre`chyate` iti,

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athavaa mudraabhih sahitah’, meaning, ‘that in which there is much wealth (mudraa), is samudra.’ The mudraa (stance) can be subdued or agitated. The samudra, too, can be calm or rough. One meaning of mudra is indicative of Laxmi, the goddess of Grace and prosperity. So, the place from which Laxmiji rises is called the samudra. Shri Ramachandra Bhagwan knew everything, but He thought, ‘This is the first time Vibhishan’s opinion has been asked for, so we should take his advice. If we ignore his opinion, he will feel disheartened that the first suggestion he made was rejected.’ You see, neeti (code of conduct) says that even if a person has to accept an inferior position, he should listen to his true friend affectionately, and follow his advice. So, Shri Ramachandra followed Vibhishan’s advice, and sat on a grass mat at the edge of the sea. Earlier, Shri Ramachandra had told Bharat that no heir apparent to the throne should take recourse to this type of protest; he should display valor and glory. However, Shri Ramachandra’s motherly love for His sharanagat made Him ignore all these considerations. There is a Devta in the samudra, even though the sea seems to be insensate. For three days, Shri Ramachandra sat on the beach, praying, but the samudra Devta remained unmoved. So, Shri Ramachandra told Laxman, ‘The effort of sharanagati is over. We will follow your advice. Since the samudra is unwilling to give us a path by our asceticism, let us dry it up with my bow and arrow.’ The whole world trembled at these words, because there is a consciousness in all matter. It is a rule that everything contains everything – sarvasm sarva’. Creation is made by Prakriti (Nature) and is filled with it. The Ishwara fills His Creation. That which is created by the Brahman is the

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Brahman. There is nothing that does not have consciousness. This is why all three worlds trembled at the thought of Shri Ramachandra’s Brahmastra. The che`tan (consciousness) in the samudra – the samudra Devta – appeared before Shri Ramachandra. He greeted Shri Ramachandra respectfully and said, ‘It is thanks to Your ancestors that I was created, so please have compassion on me. Nala-Neela are with you. They should build a bridge over me, and you can all walk over the bridge and reach Lanka.’ Shri Ramachandra’s life is like a bridge that connects. He connected the lineages of Dashrath and Janak. He connected Vishwamitra and Vasishtha. He is a se`tu (bridge) between the Kshatriya and the Brahmins. He is the bridge of Dharma. This is why the samudra said, ‘Build a bridge over me; keep me within the confines of decorum, and take everybody over the bridge to Lanka. It is not proper for You to flout decorum.’ The Valmiki Ramayana does not give the story of how Nala-Neela built the bridge, but other people narrate it. The story is that Nala-Neela, being vanars, were restless by nature. When they were young they would jump about in the Ashrams of Mahatmas. The Mahatmas had Shivaling and Shaligram (stones worshipped as Shiva and Vishnu), which the two youngsters would grab whenever they had an opportunity, and throw them into a nearby lake or well. When the Mahatmas saw this, they gave a curse, ‘Whatever you two throw into the water will float; it will not sink.’ A Yogi called Virupaksha is mentioned in the Puranas. On one of his visits to Heaven, he saw Indra watching a fight between two elephants. Indra invited him to join him in this spectacle. ‘What is the caliber of this fight?’ scoffed Virupaksha. He lifted one mountain in one hand and another in his other hand, and banged them together.

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People today can’t believe these stories, but the powers of Yoga are not merely physical strength. In it, the mind, the resolve, the life spirit, and the Atma are all united with the whole of Creation, with the entire universe. For a Yogi, the two mountains were like his two hands. This story is described in a book called ‘Virupaksha Panchashika’. When we read it we come to know how amazing the powers of Yogis can be. So, the samudra told Shri Ramachandra, ‘Whatever Nala-Neela throw into my waters will float. They can throw trees, rocks, mountains, and anything else. Everything will remain floating. A bridge made from these will be formed and you cal all walk across over my waters.’ Shri Ramachandra accepted the prayer of the samudra. Preparations commenced for building the bridge.

Om Shantih Shantih Shantih.

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Ramayanamrita

: 13 : The Valmiki Ramayana is known as the aadi kaavya – the first poem. Kavya (poetry) is dominated by rasa (kinds of emotions). That which contains words filled with emotions, is called a kavya. These emotions must be experienced when a person listens to, or reads the poetry. In it, the nine different emotions like shringaara (romance), veera (valor), adbut (wonder), raudra (anger), that are aroused, must be savored by the audience. One method that has been recommended to remove the restlessness and harassment of the world is to immerse your mind in the kavya rasa; savor the emotions aroused by the poetry. The experts of poetry recommend that we should enjoy the poetry and drama we read or see, taking it at face value. However, when there is some subtle indication or significance, we should understand the reference to the context. The main rasa in poetry is its straightforward meaning, so this is considered to be the principal inclination for the mind, whereas the suggestive is secondary. Now, savor the character of Shri Ramachandra, as described in the Valmiki Ramayana. Shri Ramachandra symbolizes the valor that a human being should display in his life. He is prepared to build a bridge across the ocean, to achieve His goal. The direct indication of this is that if you have a goal in life, and if you need to undertake a mammoth task like building a bridge across an ocean to achieve it, do so, and proceed towards your goal. What greater significance can there be, that our life should contain unending valor? I have often spoken of the mantra from the Atharva Veda that says,

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‘This hand of mine is the Bhagwan. Not only that, it is greater than the Bhagwan. Ayam me` hasto bhagavaan ayam me` bhagavattarah.’ (Atharva Veda 4. 13. 6) This adi kavya of ours, the epic poem, Valmiki Ramayana, is absolutely outstanding! It is inspiring! We should try to inculcate its message into our lives. We should remember that our Shastras are not meant for animals and birds, or for Devi-Devtas. They are meant for human beings, and we should derive full benefit from them. Now, let us go to the sea shore where Shri Ramachandra sits with His vanar sena. Nala-Neela are preparing to build a bridge across the sea, with the consent of the sea. It is far easier to propitiate the Devtas by worship than to control vanars and keep them happy. There are conflicting opinions about the existence of Devtas. Acharyas of the Purva Mimansa philosophy, like Shabar Swami and Kumaril Bhatt do not believe that Devtas have forms, or that they accept the oblations given in the sacred fire. They refuse to accept that the Devtas eat the items we offer, feel satisfied, and grant boons. Acharyas like Khandandev have refuted this opinion, and stated that Devtas do exist. Whatever it is, what I wish to say is that controlling vanars is far more difficult than pleasing Devtas. It is Shri Ramachandra’s astounding achievement that even wild simians are won over by His love, magnanimity, compassion, and gentle nature. So much so, that they unite to obey His every command and show great zeal in achieving the difficult task of building a bridge to Lanka. The fact is that nothing is impossible for a human being to achieve. It is not a misfortune when difficulties and problems

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come into a man’s life. Difficulties come and go. See the problems that came in the life of Shri Ramachandra. Shri Krishna’s life was also full of problems of all kinds. He had to leave Mathura and run barefoot, and take shelter in all kinds of places. We mostly remember His childhood frolics and raasa leela (dancing with the gopis), but we do not notice the problems He faced. If we examine His whole life and read the Gita, we can get much inspiration from it. The Gita teaches us that a human being should never be depressed or disheartened in any situation. It is not an offence if a man slips and falls; it is an offence if he does not try to get up again and go ahead. Shri Ramachandra’s whole life is a message of endless valor. It gives us the encouragement to continue to strive towards our goal. Our efforts for progress should never slacken. There are many delightful stories about the building of the bridge. Although they are not given in the Valmiki Ramayana, I will narrate some for you, because they are given in other Puranas. The rocks thrown by Nala-Neela into the sea did float, but they drifted apart. So, the vanars used the method of writing ‘Ra’ and ‘ma’ on the rocks; the rocks would automatically stick together. The bridge began to grow. Shri Ramachandra was watching from a distance, and was amazed to see this. He picked up two rocks, and threw them into the sea telling them to get attached. However, neither did they get attached nor did they float. They sank to the bed of the sea. Shri Ramachandra had tried this when He was alone, but Hanumanji’s eyes always rested on Shri Ramachandra, and he saw what happened. He went to Shri Ramachandra and said, ‘Maharaj, the graahikaa shakti (the power of acceptance) in Your name is what brings the rocks together. How can they get attached without it? About the rocks not floating, how can anyone, or anything, not sink, when You decide to throw it

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away?’ Shri Ramachandra couldn’t help smiling. ‘All right,’ He said, ‘do whatever is needed, to build the bridge.’ The Krittibas Ramayana has an amusing story. There was a little squirrel who loved Shri Ramachandra just as the vanars, bears, vultures and others did. She wanted to do her bit in helping to build the bridge. She would take a dip in the sea and the roll in the sand. Then she would go to the site of the bridge and shake off the sand that was stuck to her fur. Hanumanji saw this, and scolded her to frighten her off. ‘Run off!’ he said. ‘You may be crushed under someone’s foot or some rock.’ ‘Why are you scolding me?’ asked the squirrel. ‘Just as you are serving Shri Ramachandra according to your capacity, I want to serve Him, too.’ Hanumanji saw that she was adamant. He wanted her to be safe, so he pressed her tail gently with his toe. The squirrel pulled, to free herself, and her tail became very long. She ran to Shri Ramachandra, weeping and lamenting loudly. He picked her up gently and placed her on His lap. He stroked her lovingly and asked her why she was crying. ‘Hanumanji beat me,’ she complained. ‘He pressed my tail with his toe, and my tail has become long.’ ‘All right, dry your tears,’ said Shri Ramachandra. ‘Tell me what punishment should Hanumanji be given?’ ‘Just as he made my tail long, make his tail long also,’ replied the squirrel. The Mahatmas say that Hanumanji’s tail became long since that day, and all squirrels have the mark of Shri Ramachandra’s fingers on their back. There is a story that says that Hanumanji not only brought great boulders from close by, he also went to the Himalaya to bring the Giriraj mountain. He was returning with it when he got the news that the bridge had been completed and he should not bring the Giriraj. He was just above the region of

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Vrindavan, so Hanumanji placed Giriraj gently at Govardhan. Giriraj was displeased. ‘What have you done” he asked Hanumanji. ‘Why did you not use me in Shri Ramachandra’s service?’ ‘It has been announced that the bridge has been completed and I should not bring you,’ said Hanumanji. ‘So, what can I do?’ ‘I don’t know all that!’ said the Giriraj. ‘I am sad that I could not serve Shri Ramachandra.’ Hanumanji went to Shri Ramachandra had said, ‘Giriraj is sad because he could not serve you.’ ‘Giriraj,’ said Shri Ramachandra, ‘don’t be sad. When I come in the Krishnavtar, Vraja will be in danger of drowning. I will use you as an umbrella to protect the people and the cows. Had you been a part of the bridge, I would have walked on you; but at Vraja I will hold you above my head in a time of trouble.’ Giriraj was satisfied with this assurance. I will tell you one more story which is not in the Valmiki Ramayana either. It is given in the Mahatmya of the Kshetra Purana of Shri Rameshwarji. The original is in Sanskrit, written in the Tamil script. It has been written by the Shaivaites. You see, our Vaishnav and Shaiva sects are generally inclined to oppose one another. This tendency is also present in others. For example, the Shia-Sunnis in Islam, and the Catholic-Protestant in Christianity are always opposing one another. The Shaivas say that the Vaishnavs are inferior, and the Vaishnavs say that the Shaivas are inferior. The truth is that the Ishwara is one, and greater than all. There is no differentiation of greater and smaller in Him. What our Shastras explain is, ‘If you believe Him to have a special form, you will develop faith in that particular form; and if you believe Him to be present in all forms, you will obtain the

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knowledge of that one Ishwara. If you consider Him to be without form, He will be separated from you. If you consider Him to have a form, He will be different and separate. So, in the niraakaara (without form) and saakaara (with form), the Parameshwara is one. When the bridge was ready, Shri Ramachandra thought that He should do a puja of Shankar Bhagwan before starting. Brahmins who were learned in the Vedas were sent for. They told Shri Ramachandra, ‘Sitaji is not with you. How will you do the praana pratishthaa (invoking the Lord into the image)?’ This point has been discussed in the Brahmasutras. It is called vidhuraadhikaran (Brahmasutra 3-4, Chapter 9). It is written that a widower cannot do agnihotra (fire worship); and the antahkaran cannot be purified without doing the agnihotra. It is also written in the Viduradhikaran that if the widower is a Brahmin, he needs to do only japa (ritual chanting) of the Gayatri mantra to purify his antahkaran. Widowers of other castes should do the japa of their Ishtadev (chosen form of worship) to purify their antahkaran. The books of Shakti Puja say that the Kundalini (serpent power) is awoken by just uttering the name of the Ishtadev, and the person attains Samadhi. This is the belief of the Shaktas, Yogis and Gorakhvadi Saints. The learned Brahmins raised the point that Shri Ramachandra was not a widower because Sitaji was alive. It was decided that Sitaji’s presence was essential for Shanakrji’s prana pratishtha and puja. But, how was Sitaji to be brought? Vibhishan told Shri Ramachandra, ‘My brother has many faults, but he has a great love for karma-kaanda (rituals of worship). Send Laxmanji with a message, ‘I want to do Shankarji’s puja. Come and be the purohita (priest who conducts the worship), and get the

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puja done. You must be aware that it is essential for my wife, Sitaji, to sit with me for the puja to be successful, so bring her with you.’ Ravana was pleased when Laxmanji conveyed this message to him. He came in his Pushpak viman, bringing Sitaji with him. His advisers had objected strongly. ‘Maharaj, what are you doing? Shri Ramachandra will snatch his wife away from you! What will you do then?’ ‘It doesn’t matter,’ replied Ravana. ‘If Shri Ramachandra betrays my faith and does something contrary to Dharma, his good name will be tarnished and my good name will be enhanced.’ Shri Ramachandra’s companions also said, ‘Maharaj! This is an excellent opportunity to snatch Sitaji away from Ravana and kill him.’ ‘I can never agree to such adharma,’ said Shri Ramachandra. ‘I will kill Ravana on the battlefield and get Sitaji back honorably.’ Shri Ramachandra completed the ritual worship of Shankarji with Sitaji beside Him. The rituals were conducted with Ravana officiating as the priest. After the worship was completed, Ravana returned to Lanka, taking Sitaji with him. Bhagwan Shankar’s prana pratishtha was now completed successfully, and so was the puja. The Shivaling was given the name ‘Rameshwara’. The question was raised as to what ‘Rameshwara’ actually meant. Shri Ramachandra gave the grammatical analysis and said, ‘He who is my Ishwara, my Master, is Rameshwara – raamasya eeshvarah raame`shvarah.’ Shankar Bhagwan spoke up at once. ‘No, Maharaj. The appropriate grammar is that he, whose Ishwara is Shri Rama, is Rameshwara – raamah eeshvaro yasya sa raame`shvarah.’

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Brahmaji intervened saying, ‘Neither of these analysis apply here. The proper analysis gives the meaning that Shri Rama and the Ishwara are not two – they are not separate. They are one and the same. Raamasya asau eeshvarashcha arthaat raama eeshvara e`va.’ Actually, Vishnu is what Shiva is. There is no difference between Hari (Vishnu) and Hara (Shiva); both are formed from the root ‘hr’. So, those who worship them thinking them to be separate, greater and smaller, make a great mistake. Now, what is the bridge that was built over the sea? Is it a method of linking one country to another, or is it a method of linking Gnan to love? Our Gnan has become separated from the things we love. The sorrows we face are a result of this separation. Our Gnan says that it is good to speak the truth, but when we see that we cannot get what we want by speaking the truth, we are ready to give up the truth to get what we want by other means. Thus, when our Gnan and our desired objects are separated, it gives birth to the wrong actions that come into our lives. So, there should be a bridge between our Gnan and the things we want, to ensure that our desires are in keeping with our Gnan. We should love that, which we believe to be right and proper. Doing what is wrong and improper is the only cause that removes happiness, and brings sorrow into our lives. Anauchityaadrite` naasti rasabhangasya kaaranam. (Dhvamyaaloka) After the completion of the bridge and the worship of Shankarji (as per other Puranas), Vibhishan went with some assistants to the other end of the bridge to guard it. This was done to ensure that no Rakshasa of the enemy camp damaged it in any way. At Sugriva’s suggestion, Shri Ramachandra sat on Hanumanji’s shoulders and Laxman sat on Angad’s

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shoulders. They crossed the bridge accompanied by the vanar sena. The vanars settled down in the valley of a mountain called Subela, when they reached the other end of the bridge. Siddhas, Chanars, Devtas, and other divine beings that inhabit the atmosphere saw that Shri Ramachandra had achieved the remarkable feat of crossing the sea. They came to Him and did His abhishek (crowning ceremony). They eulogized Him and said, ‘Maharaj, now please be victorious and rule the whole world. Jayasva shatrum narade`va me`dineem, Sasaagaraam paalaya shaashvateeh samaah.’ (Yuddha Kand 22. 90) Before the bridge had been built, Ravana had sent a spy called Shuka with a message for Sugriva. ‘I consider you to be like my brother. I may not have done anything for you, but I have done you no harm. So, abandon Shri Ramachandra and go back to Kishkindha.’ Shuka assumed the form of a parrot when he conveyed this message. The vanars caught him and began to beat him up. Shuka prayed to Shri Ramachandra. ‘I am Ravana’s envoy, and ethics demand that I should not be killed. Please tell the vanars not to beat me.’ Shri Ramachandra told the vanars to stop beating Shuka. Sugriva told Shuka, ‘Go back to Ravana and convey this message: You are neither my friend nor are you eligible for mercy. You are eligible only to be killed. You have not yet understood the great strength of Mahatma Shri Ramachandra, who cannot be defeated by even the Devtas. He will soon be taking your life. Mahaabalam mahaatmaanam duraagharsham surairapi, Te` budhyase` raghushre`shtham yaste` praanaan harishyati.’

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(Yuddha Kand 20. 30) As Sugriva spoke to Shuka, Angad said, ‘Maharaj, it seems to me that Shuka is not an envoy – he is a spy. He has found out all the details about our Army. He should not be allowed to return to Lanka.’ Sugriva accepted Angad’s advice and imprisoned Shuka. When the vanar sena reached the other end of the bridge they settled in the valley of Subel Parvat. Shri Ramachandra ordered that Shuka should be set free. ‘You can go to Ravana and tell him whatever you wish to,’ He said. Shuka went to Ravana immediately and narrated all that he had seen and heard. He also said, ‘A truce between the Rakshasas and the vanars is not possible. There is only one choice for you – you must either give Sitaji back, or you must fight.’ Ravana was very angry to hear this. He started to boast about his past victories. Inwardly, however, he felt nervous that the bridge had been built and Shri Ramachandra had come across it with His vast Army. So he told Shuka, ‘Go there again. Take Saran with you. Find out the full strength of their forces.’ Shuka and Saran assumed forms of vanars and mingled with the other vanars, but Vibhishan spotted them and caught them. They were brought before Shri Ramachandra. ‘Don’t be afraid,’ said Shri Ramachandra smilingly. ‘If you have seen everything, that is all right. If there is anything you still want to see, Vibhishan will show it to you. Then go back to Lanka and tell Ravana from me: Display the valor on the strength of which you abducted my wife Sita. I will attack you tomorrow.’ Shuka and Saran ran off singing Shri Ramachandra’s glory. They went to Ravana and said, ‘Maharaj, Vibhishan recognized us and captured us both. He would have killed us.

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Shri Ramachandra rescued us. He has immense strength. He has the capacity to destroy Lanka by himself. You will never succeed in defeating him.’ Ravana was not accustomed to hearing such talk. He rebuked Shuka and Saran sharply. Then he left the Court by his private exit. Some more spies slipped into the vanar sena at Ravana’s orders, but Vibhishan noticed them and had them imprisoned. The vanars began to beat them up, but Shri Ramachandra took pity on them, and had them set free. They all went running to Ravana, breathless with relief. They told him all that had transpired, and gave the information of the enemy’s strength, and the kind of warriors they had. When Ravana got the information from his spies that it was impossible to defeat Shri Ramachandra, he resorted to maya (illusion). He showed Sitaji the severed head of Shri Ramachandra, to frighten her into submission. However, Vibhishan’s wife, Surama, and daughter, Trijata, revealed Ravana’s ploys to Sitaji. They also told her that Shri Ramachandra had reached the valley of Subel Parvat with His Army, and was sure to defeat Ravana. After hearing all this, Sitaji felt reassured. Ravana had a Minister called Malyavan who was also his maternal grandfather, and was very wise. He tried to warn Ravana and make him see sense. ‘The roar of the Army makes me fear that the Rakshasas will be destroyed. So, make peace with Shri Ramachandra. Kurushva nararaaje`na sandhim raame`na raavana.’ (Yuddha Kand 35. 38) ‘There can be only one of two causes to make you say such a thing,’ said Ravana. ‘Either you have begun to hate me, or you have aligned yourself with my enemy. I may break but I

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will never bend before anyone. That is my nature and I cannot change it. Dvidhaa bhajye`yamapye`vam na name`yam tu kasyachit, E`sha me` ahajo doshah svabhaavo duratikramah.’ (Yuddha Kand 36. 19) ‘So what if Shri Ramachandra has built a bridge cross the sea? What is there to be surprised? You will see that Shri Ramachandra and his Army may have crossed the sea and come to this shore, but they will not be able to go back alive.’ Malyavant was silent. Ravana began to discuss the further strengthening of their defenses with his generals. Vibhishan told Shri Ramachandra everything he knew about Lanka’s defense systems. Shri Ramachandra and His Generals all climbed up to the peak of Subel Parvat to get a bird’s eye view of Lanka’s outer ramparts and defenses. When it was dark, Sugriva saw Ravana sitting on the ramparts, inspecting his Army. He reached Ravana in one great leap, grappled with him and threw him down, then leapt back to the peak of Subel Parvat. When Shri Ramachandra heard about his exploit, He scolded Sugriva. ‘You should not have done anything so rash!’ He said. ‘Had anything happened to you, how would I have stayed alive?’ Then, according to the rules of warfare, Shri Ramachandra sent Angad to Ravana. ‘Look, Ravana,’ said Angad. ‘I am Angad, the son of Bali. I have come to you as Shri Ramachandra’s envoy. Shri Ramachandra sends you a message: It is not too late to avert a war. If you give Sitaji back respectfully, I will not attack you. A friendship can be established between us. However, if you do not accept this proposal, you will be killed at my hands and the Kingdom of Lanka will be given to Vibhishan.’

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Ravana was furious. ‘Capture this vanar!’ he shouted. ‘Put him to death.’ At once four strong Rakshasas go up and caught hold of Angad. Angad caught all four in his arms and flew into the sky, and dropped them down. Then he climbed onto the roof of Ravana’s palace, which was as high as the top of a hill, and stamped his foot hard. The roof cracked. Then Angad gave a great leap that took him straight to Shri Ramachandra. In his Ramcharitmanas, Goswami Tulsidasji narrates Angad’s setting his foot firmly on the ground, at Ravana’s Court. None of the Rakshasas were able to lift it. This is not given in the Valmiki Ramayana. Angad had been sent with a proposal for peace. When the proposal was rejected, Shri Ramachandra was left with no option but to fight. He ordered an attack on Lanka, and that was the start of the war. The Valmiki Ramayana describes the war at great length, but it is not possible to describe it here. Those who want to savor the full impact should read the Yuddha Kand of the Valmiki Ramayana. A battle does not take place only on the battlefield; it also takes place in a person’s life. We face good times and bad, victory and defeat, joy and sorrow in our lives. In the same way, the situation keeps fluctuating in a war. The Rama-Ravana yuddha (war) started with single combat fighting between vanars and Rakshasas. The Rakshasas were routed. Then Ravana’s son, Indrajit, came on the battlefield. Angad wounded him, and killed the driver and horses of his chariot. Indrajit used his powers, and became invisible. Then he started to shoot arrows that looked like serpents, at Shri Ramachandra and Laxman. Shri Ramachandra-Laxman became unconscious. A wave of grief swept over the vanars. Indrajit went to Ravana elated with triumph. Ravana congratulated him. ‘Take Sita to the battlefield in the Pushpak

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viman,’ he told the Rakshasis. ‘Let her see how her husband and brother-in-law have been killed by Indrajit.’ The Rakshasis obeyed him at once. Sitaji wept bitterly, believing that they had indeed been killed, but Vibhishan’s wife, Sarama, and daughter, Trijata, told Sitaji that this was a mistaken impression, and both Shri Ramachandra and Laxman were alive, ‘Sister, may it indeed be so,’ said Sitaji. Garudaji arrived, and freed Shri Ramachandra and Laxman from Indrajit’s naaga pasha (the serpent bonds). Ravana was greatly worried when he heard about this. He sent a Rakshasa called Dhumraksha into the battlefield, but Hanumanji killed him. Vajradanshtra was sent next, and met his death at Angad’s hands. Akampan followed Vajradanshtra and was killed by Hanumanji. After Akampan came Prahasta who was killed by Neela. Thus, when a great many powerful Rakshasas had been killed, Ravana himself came on to the battlefield. In the beginning he hit out with such force that Sugriva, Neela, and even Laxman became unconscious. Then Shri Ramachandra fought him with such ferocity that he retreated into Lanka. Ravana had Kumbhakarna awoken from him long slumber. ‘You have been sleeping soundly, while your clan is being destroyed,’ he said. ‘That is thanks to you, and you alone,’ replied Kumbhakarna. ‘Not only I, but also Vibhishan and Malyavant – and even your wife, Mandodari – tried to make you see sense, but you paid no heed to what we said. A person who ignores the advice of his well-wishers is bound to suffer. This is what happens when death approaches. However, what has happened has happened. You are my brother, and are facing danger. I will destroy your enemies without thinking about the right and wrong of it.’

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Kumbhakarna went into battle. The vanars were filled with fear when they saw his massive form approaching. They began to run away, but returned when Angad encouraged them to fight on. They began to throw huge rocks and trees at Kumbhakarna, but he was so strong that he was like a walking death for them. He trampled upon some vanars as he walked, threw some high into the air, and stuffed some into his mouth, chewing them as he walked. He struck Hanumanji on his chest with such force that Hanumanji was badly shaken. Angad fell unconscious when Kumbhakarna gave him a punch. Kumbhakarna tucked Sugriva under his arm and started to walk towards Lanka. Hanumanji was just thinking about how to free Sugriva, when Sugriva used his sharp nails to cut off Kumbhakarna’s ears. He also bit off his nose, and tore at the skin over his ribs. Kumbhakarna was in great pain, and Sugriva took the opportunity to wriggle out of his clutches and run to Shri Ramachandra. When Kumbhakarna next came to the battle, he found himself facing Shri Ramachandra. After some fierce fighting Shri Ramachandra cut off Kumbhakarna’s arms, and then his head. That was the end of Kumbhakarna. Ravana was deeply perturbed when he heard that the mighty Kumbhakarna had been killed. He began to lament bitterly. Seeing his distress, his son, Trishira, came to him and began to console him. Then Ravana’s other sons, Devantaka, Narantaka, and Atikaya got ready to fight. They, too, met their deaths at the hands of Hanumanji, Angad, Laxman and others. Then Indrajit entered the fray. He was as valorous as Ravana. On one occasion he had even defeated Indra. In spite of being such a great warrior, he did not fight face to face. As on the previous occasion, he made himself invisible, and then he showered arrows on Shri Ramachandra’s Army. All the group Captains were wounded. Indrajit’s arrows terrified and

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wounded the vanars. Then Indrajit used the Brahmastra. Both Shri Ramachandra and Laxman became unconscious. Indrajit returned to Lanka and announced his victory. The vanar sena was distressed and disheartened, but Vibhishan assured everybody that there was no cause for fear. He explained that Shri Ramachandra and Laxman had become unconscious only to show respect to the Brahmastra that Indrajit had used. At Jambavan’s suggestion, Hanumanji went to the Himalaya and brought back a plant called Mrita Sanjivani. Shri Ramachandra, Laxman and the vanars all regained consciousness as soon as they inhaled the smell of this plant. It seemed as though they had just woken up from a deep sleep. The other Ramayanas say that Laxman was hit by a shaktiban, and became unconscious. The Vaidya (Doctor of Ayur Veda) Sushena was called from Lanka. At his suggestion, Hanumanji went to the Himalaya to get the Sanjivani plant, and was shot down by Bharat’s arrow as he flew over Ayodhya. None of this is given in the Valmiki Ramayana. Ravana was most agitated to hear that not only Shri Ramachandra and Laxman, but even the vanars had recovered completely. Indrajit returned to the battlefield in his invisible form. This time he created an illusionary Sita and cut off her head in front of all the vanars. The vanars were devastated. Hanumanji began to weep. Hanumanji called a halt to the fighting, and informed Shri Ramachandra that Sitaji had been killed by Indrajit. Shri Ramachandra fainted when He heard this. Laxman placed His head on his lap, and tried to comfort Shri Ramachandra. ‘Brother, the sorrow that Indrajit has inflicted on us will be repaid with the valor I will display when I reduce Lanka to rubble. Please don’t grieve! Please get up! Tadadya vipulam veera dukhamindrajitaashatam,

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Karmanaa vyapane`shyaami tasmaaduttishtha raaghava.’ (Yuddha Kand 83. 32) Shri Ramachandra had sent Vibhishan to deploy some vanars in a particular way. Vibhishan returned to see that everybody was grief-stricken. Laxman told him that Indrajit had killed Sita. ‘No, Maharaj,’ said Vibhishan. ‘That is impossible! I know very well what Ravana’s feelings are, for Sitaji. On the basis of my knowledge, I can tell you with full confidence that he would never allow Sitaji to be killed. Indrajit could not have killed Sitaji – he would have killed an illusionary Sita. He has done this to divert our attention from fighting, so that he can go to the Nikumbhila Mandir and do a havan (fire worship) for his victory.’ Shri Ramachandra sat up when he heard this. He told Vibhishan to repeat what he had just said. ‘Maharaj,’ said Vibhishan, ‘the Sita who was killed in front of the vanars was an illusionary Sita, not the real one. The news of her death caused you intense grief and all of us became unhappy. However, our enemies are rejoicing. So, please dispel this grief from your mind. If you indeed want to kill the Nishacharas and rescue Sitaji, please work towards your goal with joy and hope. Udyamah kriyataam veera harshah samupase`vyataam, Praaptavyaa yadi te` seetaa hantavyaashcha nishaacharaah. (Yuddha Kand 85. 9b, 10a) Maharaj, Indrajit did a drama about killing Sita. He has now gone to the Mandir of Nikumbhila Devi to do a havan (fire sacrifice) for his victory. If his ritual is completed successfully, it will become extremely difficult to defeat him. So please give Laxman your command to kill Indrajit before he can complete his Yagya.’

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The Yagya Indrajit was doing is called an aabhichaarik Yagya. It is done to kill someone. The Vaishnavas do not approve of violence and slaughter. The Gita and the Bhagwat have criticized such Yagya. So, how could Shri Ramachandra approve of such a Yagya? He accepted Vibhishana’s advice and told Laxman, ‘Take Hanuman and Vibhishan with you, and also some of the sena. Kill Indrajit and destroy the Yagya.’ Laxman was just waiting for such a command! He went to Indrajit accompanied by Hanumanji and the others. Indrajit was enraged when he saw them. He began to throw all kinds of weapons at them. ‘Why are you showering weapons on us?’ asked Hanumanji. ‘If you have the strength, meet me in single combat. If you can withstand my assault, I will concede that you are the strongest among Rakshasas.’ Indrajit ignored Hanumanji and continued to throw weapons. Vibhishan told Laxman about Indrajit’s policy. ‘Kill him as quickly as possible,’ he said. Jeevitaantakarairghoraih saumitre` raavanam jahi. (Yuddha Kand 86. 34) Laxman challenged Indrajit to fight, but Indrajit ignored Laxman and began to abuse Vibhishan. ‘You are my own uncle, but you have always been against me!’ he said. ‘You left your own people to become a slave to others. You are despicable! You deserve to die!’ ‘Oh, Indrajit! Why are you bragging so much?’ replied Vibhishan. ‘If you are so concerned about the proper behavior of your elders, give up your own wickedness! A man should leave those who rob others of their wealth, or abduct other men’s wives, the way he should flee from a burning house. That is why I left my brother. Now neither you, nor your father will survive. Lanka will also be destroyed.’

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Vibhishan’s answer infuriated Indrajit. He began to fight a terrible battle with Laxman. Laxman was determined to kill Indrajit. He first killed Indrajit’s sarathi (driver) and then, after some fierce fighting, he also killed Indrajit. Valmikiji has said that Laxman’s battle with Indrajit was terrible and horrifying. He has described how the divine beings who inhabit the atmosphere surrounded Laxman to protect him. Tayoh samabhavad yuddhamadbhutam romaharshanam, Gaganasthaani bhootaani lakshmanam paryavaarayan. (Yuddha Kand 90. 62) The vanar sena was overjoyed that Indrajit was dead. They all felt as though they had conquered Ravana himself! They felt that Ravana had lost his strength. Ravana was inconsolable. He was so deranged with grief that he decided to kill Sitaji. He took his naked sword in his hand and began to walk towards the Ashok Vatika. When Sitaji saw him coming, her first impression was that he had won the war and was coming to harass her. Then she realized that he had lost the war and was coming to kill her. She felt helpless and frightened. Ravana had a Minister called Suparshva who was very wise. He explained to Ravana, ‘Rakshasraj, you have defeated all the beings in all the three worlds. It will do you no credit to kill a defenseless woman who is at your mercy! So, don’t raise your hand against a woman. Come with us and vent your wrath on Shri Ramachandra. If you kill him, you will automatically obtain Sita.’ Suparshva’s advice appealed to Ravana. He gave up the thought of killing Sitaji and returned to his palace. He told his men, ‘Surround Shri Ramachandra and try to kill him.’ Ravana’s sena set off towards the vanar sena immediately.

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The vanar sena sat ready for the battle. This time Shri Ramachandra took direct command, and began to kill the Rakshasas. The Rakshasis began to lament. Ravana was enraged by the sound of their lamenting and went forth to fight. Sugriva killed Virupaksha and Mahodara, who were Ravana’s principal Generals. Angad killed Mahaparshva. Shri Ramachandra and Ravana fought face to face. Ravana released a shakti (an arrow with mantra power) that hit Laxman on the chest and made him unconscious. Shri Ramachandra sent such a powerful weapon that Ravana fled in fear. Shri Ramachandra was greatly agitated because Laxman had lost consciousness. He lamented piteously. ‘How will I rule the Kingdom without Laxman? What will I say when Mother Sumitra asks me about Laxman? How will I face Bharat? It is better if I die here. Oh, Laxman! Why are you silent? Why don’t you speak? Open your eyes and look at me! I am weeping to see you in this state. Please get up and comfort me.’ Shri Ramachandra’s pathetic lamenting reveals the depth of His love for Laxman. It also tells us how a man should love his brother. There is another factor. When shoka (sorrow) and moha (delusion) come into the mind, a man should not think that they are permanent. There is no feeling that remains unchanged. Emotions come and go. So, a human being should use discrimination, and not get swept away be a wave of emotion. The emotions of kaama (desire), krodha (anger), lobha (greed), and moha are such that a man’s ‘I’ merges into them. Then he becomes kaamamaya (lustful), krodhamaya (angry), lobhamaya (greedy) and mohamaya (deluded). His good qualities disappear into these emotions. In the language of

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Vedanta this is called ‘to become adhyastha – superimposed’. But, when a man detaches himself from these emotions, and establishes himself in the Self, and then thinks about them, he realizes how detrimental they are. The Valmiki Ramayana mentions this a number of times; Sitaji says it, and so does Bharatji. A man should never allow depression and lack of hope to push him to ending his life. Happiness will come to him, if he remains alive. So, when Shri Ramachandra became extremely agitated, Sushena said, ‘Maharaj! Please give up your agitation. Tyaje`maam narashaardoola buddhim vaiklavyakaarineem.’ (Yuddha Kand 101. 24) It was after that that Hanumanji went to the Himalaya and carried back the whole hill on which the Sanjivani plant grew. Sushena placed the berry under Laxman’s nose. As soon as Laxman inhaled its smell, the shaktibaan (arrows with special powers) came out of his body and he sat up, fully fit once again. Shri Ramachandra embraced him. Tears of joy flowed from His eyes. Now, the fight between Shri Ramachandra and Ravana was in deadly earnest Ravana came on another chariot, since Shri Ramachandra had destroyed his chariot earlier. Before Ravana came on the battlefield, Indra had sent his chariot, filled with divine weapons, for Shri Ramachandra. So this time, Shri Ramachandra was seated on a chariot as He fought. Shri Ramachandra rebuked Ravana, and attacked him so vigorously that Ravana was badly injured. Ravana’s sarathi turned his chariot and escaped into Lanka. When Ravana regained consciousness, he got annoyed with his sarathi for running away from the battle. He came back to the battlefield.

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In the meantime, Agastya Muni came there and told Shri Ramachandra, ‘You are a Surya vanshi, so worship the Surya to gain victory over Ravana.’ The worship explained by Agastya Muni is given in thirty one shlokas in the Yuddha Kand of the Valmiki Ramayana. Even today, people worship the sun by chanting this passage, and they gain strength. Ravana arrived just as Shri Ramachandra completed the worship. They began to fight fiercely. Poets have described this battle by saying, ‘Raamaraavanayoryuddham raamaraavanayoriva’. That means, there has never been a battle that can compare with the battle between Shri Ramachandra and Ravana. This battle has no equal, just as Shri Ramachandra and Ravana have no equal. Shri Ramachandra wanted to end the fight, so He cut off Ravana’s head. But, an amazing this happened – a new head appeared in the place of the severed head! Shri Ramachandra cut off Ravana’s head a hundred times, but each time a new head appeared in its place. The Anand Ramayana has a story that is not given in the Valmiki Ramayana. After Shri Ramachandra’s abhishek had been done, He began to think about Ravana’s severed heads one day. He meditated upon it and saw that the heads He had cut off were rising in the air and laughing uproariously. Shri Ramachandra was seated on His throne is Ayodhya, but He became extremely agitated to see this manifestation of Ravana. He ordered a total ban on laughter throughout His Kingdom. When there was no laughter in the Kingdom, the Devtas, Danavs and people all became unhappy. They went to Brahmaji and prayed for his help. Laughter is natural for everybody.

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You see, it is not natural for anyone to always be unhappy, ignorant, asleep, or lamenting. The nature of Sat (existence) is manifested in the life of human beings. The Atma is neither born, nor does it die. That is the essence of the Atma. Similarly, there is no ignorance in the chid (consciousness) part of the essence of the Atma. Nor does sorrow have any place in the ananda part of the essence of the Atma. So, it is possible for a person to remain smiling, but it is not possible for anyone to be continuously unhappy. In response to the prayers of the Devtas and Danavs, Brahmaji came to the outskirts of Ayodhya and pervaded a banyan tree. The leaves of the tree began to laugh. Seeing this, the leaves of the surrounding trees also started laughing. Gradually all Creation was filled with laughter. Shri Ramachandra was amazed to see this. ‘Catch hold of the one who is making everyone laugh like this,’ He ordered. Brahmaji manifested and said, ‘Maharaj, laughter is the natural Dharma for all – including Devtas, Danavas and human beings. How can anyone live without laugher and joy?’ Shri Ramachandra had to agree. ‘Yes, that is true. Let all be happy. Let all experience bliss, and be filled with Gnan.’ Shri Ramachandra was worried when Ravana did not die even when his head was cut off again and again. Seeing this, Matali – the driver of Indra’s chariot – said, ‘Maharaj, why are you fighting as though You don’t know how to kill Ravana? Use the Brahmastra on him, because the time of his death is near.’ As soon as Matali made this suggestion, Shri Ramachandra remembered the Brahmastra and used it on Ravana. I have told you before that the Brahmastra is a very great weapon. Once a person has obtained the knowledge of this weapon, there is no interactive world and no differentiation for him. All detrimental emotions like kama, krodha, lobha and moha

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are destroyed by Brahmagnan (the knowledge of the essence of the Brahman). So, Shri Ramachandra used the Brahmastra. It went straight to Ravana’s heart, and came back into Shri Ramachandra’s quiver, bringing Ravana’s five praana (life spirits) with it. Ravana was killed. See how the mind fluctuates! As long as Ravana lived, Vibhishan felt enmity towards him, but as soon as he was killed, Vibhishan’s love for his brother welled up, and he began to weep. Mandodari and Ravana’s other Queens also lamented bitterly. In describing Ravana’s qualities, Mandodari said, ‘You did many things that were unjust, but your greatest injustice was to abduct a pativrataa like Sita, who had total devotion and loyalty for her husband. She came, like fire, and destroyed not only Lanka, but also your lineage.’ Shri Ramachandra saw Mandodari lamenting and told Vibhishan, ‘It is no use giving in to grief. Console Mandodari and Ravana’s other Queens, and give them courage.’ Vibhishan went to the ladies and tried to give them some solace. It is a natural law that when a person is given the responsibility of consoling others, his own grief is reduced. This is what happened to Vibhishan. However, when it was time for Ravana’s last rites, Vibhishan’s anger flared up again. ‘Ravana was wicked! He was an adharma; he was a paapi. I will not touch his corpse!’ Shri Ramachandra spoke sternly to him. ‘Look, Vibhishan, enmity lives so long as the enemy is alive. Enmity dies when the enemy’s life ends. So discard enmity from your mind. Ravana was my brother just as he was your brother. There should be no lapse in carrying out the shraddha properly. Maranaantaani vairaani nivrittam nah prayojanam, Kriyataamasya sanskaaro mamaapye`sha yathaa tava.’ (Yuddha Kand 111. 100)

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I have said earlier that doing the last rites is in keeping with the Vedas. It gives us the awareness that the body is not the Atma. The Atma is separate from the body; it exists after the body has perished. When we do the shraaddha and offer oblations to the jeevatma, this knowledge is established firmly in the mind. The other point is that the person who does the shraaddha brings shraddhaa (faith) into his heart. The formal resolve – sankalpa – that is done at the start of the ritual ensures that the subtle body of the departed person gets the comfort of the oblations that are offered in the ritual, if he has not been liberated. In the opinion of the Yoga Darshan, the essence of the mind – the subtle body – is one. That is why a Yogi can know what is in the mind of another person. This is also how a Yogi gets the power to enter another person’s body. Powers like animaa (becoming very tiny), laghimaa (becoming extremely light) etc are obtained because of this. Yoga has the capacity to make the power of the mind pervade the totality of Creation. This is how the resolve for the offerings to reach the departed person is accomplished. But if the Atma of the departed jeevatma has been liberated from its subtle body, the fruit of the ritual comes back to the one who does the shraaddha. The shraaddha karma should, therefore, definitely be done. The obvious and immediate benefits of doing the last rites is that it provides the learned Brahmins with a livelihood and helps in the distribution of wealth. That is why the tradition of shraaddha karma was observed by the Rakshasas in those times. The Rakshsas undertook rituals with great faith. Vibhishan obeyed Shri Ramachandra and did the shraaddha for Ravana. Then Shri Ramachandra

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sent Laxman to Lanka and had Vibhishan’s Rajyabhishek done formally. Vibhishan was declared the King of Lanka. ‘Go to the Ashok vana, and give Sita the good news of our victory,’ Shri Ramachandra told Hanumanji. Hanumanji was delighted to be given this task. His whole body swelled up in joy and his tail rose high in the air. Hanumanji reached the Ashok Vatika full of joy. He folded his hands and bowed at Sitaji’s feet. ‘Mother! Be happy! Shri Ramachandra is victorious. Ravana is dead. Vibhishan has been crowned King of Lanka,’ he said. Sitaji heard what Hanumanji said, but she said nothing for a few moments. Hanumanji felt anxious at her silence. Sitaji understood Hanumanji’s feelings and said, ‘Hanuman, my son, I was too overwhelmed to speak. You brought me such wonderful news that I was stunned.’ Literature calls this condition the jada-sanchaari bhaava – an emotion that causes an inert condition. When a person is suddenly filled with immense joy, he turns into stone. I have had the same experience a number of times. This is not a rasa, but it is certainly an emotion that comes before one of the nine rasas. ‘My son, what better tidings could there be, than what you have just given?’ asked Janakiji. ‘I can think of nothing that I can give you in return and feel satisfied about its adequacy.’ ‘Mother,’ said Hanumanji, ‘Your affection means everything to me. When I see that Shri Ramachandra has defeated His enemy and you are safe and well, I feel as though I have got everything in the world. Arthatashcha mayaa praaptaa de`vaaraajyaadayo gunaah, Hatashatrum vijayinam raamam pashyaami susthitam.’ (Yuddha Kand 113. 34)

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After that Hanumanji placed an unexpected proposal before Sitaji. ‘Mother, I have seen with my own eyes, how badly you were treated here. I saw how the cruel Rakshasis threatened you and spoke roughly to you. If you permit me, I will crush them, tear them apart, tear off their hair, or strangle them!’ ‘Hanuman, my son, don’t say such things,’ pleaded Sitaji. ‘It is not worthy of you. These Rakshasis were helpless. They only did what they were told to do. They are not to blame.’ Then Sitaji narrated a story about a hunter who climbed on to a tree to save himself from a lion. A bear was already seated on the tree, also to escape being eaten by the lion. The hunter made friends with the bear. They decided to take turns to sleep while the other kept watch. The bear fell asleep. As soon as the bear was asleep, the lion told the hunter, ‘The bear cannot be your friend, so push him down, and save yourself.’ The hunter tried to push to bear off the branch, but the bear caught hold of another branch and saved himself. The lion then told the bear, ‘You saw the result of your friendship! Now, throw down the hunter and save yourself.’ ‘No,’ replied the bear. ‘No matter what he did, he is my sharanagat, so I will protect him.’ The bear also said that noble people do not repay sin with sin, because noble behavior is the natural embellishment of their character – ‘santashcharitrabhooshanaah.’ The other person may be a sinner and deserve to die, but a superior person should always show mercy. There is nobody in this world who has never been guilty of some offence. Paapanaam vaa shubhaanaam vaa vadhaarhaanaamathaapi vaa, Kaarye` kaarunyamaarge`na na kashchinnaaparaadhyati. (Yuddha Kand 113. 44)

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I have said this before. This statement of Sitaji should be written in letters of gold. The meaning is, no matter what others do, an Aarya purush (a noble person) should show mercy. Compassion should never be abandoned. There are many religions in this world that are based on compassion. The Jain religion is based on ahinsaa – non-violence; and Buddhism is based on karunaa – compassion. They would not last without these principles. Our Vedic Dharma contains both ahinsa and karuna, but the dominant principle in it is hita bhaava – a feeling of benevolence. It has scope to be hard hearted or even violent, provided it is for the benefit of the other person, or the world. However, I am speaking on compassion here, and compassion has a high position in our Vedic Dharma. Compassion is the biggest treasure of our heart and it should be preserved under all circumstances. So, when Sitaji said, ‘Kashchinnaaparaadhayah’, it means, ‘who has not been guilty of some offence at some time in the past?’ ‘I have also been guilty of offence,’ she said. ‘When Shri Ramachandra went after Marich, who had come as the golden deer, I made unjust accusations to Laxman, and forced him to go. After that I continued to listen to Ravana’s praises. When you set fire to Lanka, didn’t many innocent people suffer also? You and I apart, even Brahma, Vishnu and Mahesh make such mistakes. So, an Arya purush should ignore other people’s offences. If he wants to observe their qualities, he should see the good in them, and continue to be benevolent. If someone is guilty we should see what his circumstances are, what the era is, and which country he is in. After considering all these factors we should remove the causes that drove him to the crime. This is the proper behavior for an Arya purush.’

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When Sitaji finished speaking, Hanumanji fell at her feet. ‘Mother, you are great! There is no one else, apart from you, from whom I could hear such words. Shri Ramachandra’s feat of rescuing you, His building the bridge and destroying the Rakshasas is successful. Now I will take your leave. Please give me a message for Shri Ramachandra.’ ‘Hanuman, my son, all I want is to have Shri Ramachandra’s darshan as soon as possible. Drashtumichhaami bhartaaram.’ (Yuddha Kand 113. 48) Hanumanji went to Shri Ramachandra, bowed at His feet, and said, ‘Maharaj, please shower Your Grace, and give Your darshan to Mithileshnandini (the daughter of the King of Mithila) without delay. Taam de`veem shokasantaptaam drashtumarhasi maithileem.’ (Yuddha Kand 114. 2) Shri Ramachandra told Vibhishan to bring Janaki to Him. Vibhishan went to Sitaji, taking a palanquin with him, and requested her to sit in it and come to Shri Ramachandra. The vanars were so eager to see Sitaji that they all crowded round. Vibhishan found it difficult to keep them under control, so he appointed guards with sticks, to keep them at a distance. Both vanars and Rakshasas had been killed in the war, but the Rakshasas had been liberated because they had faced Shri Ramachandra as they fought. The vanars were not liberated since their backs were turned towards the Lord while fighting the Rakshasas. So, after the war was over, the Devtas showered elixir at Shri Ramachandra’s request, and all the vanars came to life again.

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The number of the vanars was past calculation; they were incalculable. So, when they crowded round Sitaji’s palanquin, no path was left for the palanquin to go ahead. Vibhishan’s guards were forced to use their sticks to make a way for the palanquin. When Shri Ramachandra saw that His vanars were being beaten to make way for Janakiji’s palanquin, He ordered that Sitaji should get down from the palanquin and walk, so that all the vanars could see her. The Valmiki Ramayana does not give this episode. This is Goswami Tulsidas’ feeling. According to the Valmiki Ramayana, Sitaji was brought in a shibika (palanquin), and she got down only when they reached Shri Ramachandra.

Om Shantih Shantih Shantih.

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Ramayanamrita : 14 :

Shri Ramachandra entered Lanka – that symbolizes the body – and destroyed Ravana-Kumbhakarna – who symbolize the rajas and tamas ahankaara. (Ahankara means the Atma that identifies with a body. Rajas is the tendency that is filled with restlessness, desire, greed, etc. Tamas is the tendency that creates delusion and lethargy.) Wrong inclinations, ill-will, and wrong actions thrive in the rajas and tamas ahankara. After the removal of these two tendencies, the Sattvik (lofty) ahankara was established by crowning Vibhishan the King of Lanka. Vibhishan means a person who neither fears anyone, nor causes fear in any. Both interpretations are grammatically correct. Fear is always present in Rajo guna and Tamo guna. The Sattva guna has no fear. Shri Ramachandra’s coming into our life has the definite effect of removing rajas-tamas and ahankara. Whether Shri Ramachandra comes into our mind, or whether our mind goes into Shri Ramachandra, it has the same effect; Shri Ramachandra in our lives, and our living in Shri Ramachandra. Shri Ramachandra’s short name, Rama, is commonly used by people. According to Sanskrit grammar, the meaning of raama is the one in whom people get peace and comfort; in whom they get rest. So, Rama is that, into which we go; and Rama is that, which comes into us. Lanka symbolizes the body, and Sita symbolizes the peace that abides in the body. Sita is in the captivity of the senses, desires, and ego. With the coming of Shri Ramachandra, the rajas-tamas ego represented by Ravana-Kumbhakarna was made shaanta (quiet), or eradicated. In Sanskrit, this does not

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mean that they are no longer felt at all. The meaning is that they are given no importance even when they appear. They are considered unreal and unimportant. When the rajas-tamas ahankara – symbolized by Ravana-Kumbhakarna – were replaced by the Sattvik ahankara – symbolized by Vibhishan being crowned the King – Vibhishan came, and fell at the feet of Shri Ramachandra. He was already a sharanagat of the Lord since before the start of the war. What is Sitaji? She symbolizes shaanti (peace) and kshamaa (forgiveness). Sitaji is exactly what a daughter of the prithivee (Mother Earth) should be like. Prithivee means kshamaa in Sanskrit. She has the power to punish, but she forgives the offences of wrong-doers. The prithivee is kshama (capable) and she is kshamaa (forgiveness). It is amazing, that Parvati is also the daughter of the Parvat (mountain). The putri (daughter) of a mountain is a daughter of the Prithvi, too. And Laxmi? She is the daughter of a padma (lotus); she is padmaa, she is padmajaa. Thus, she, too, is the daughter of Prithvi. The meaning of this is that the shakti (power) that comes from the essence of Creation or Nature must be united with the Paramatma. Only then does He become the kartaa (the one who acts, the doer), the bhartaa (the one who sustains) and the hartaa (the one who takes away faults and sorrows). Kartritva (the feeling of being the doer), bhoktritva (the feeling of being the one who sustains) and hartritva (the feeling of being the one who removes faults and sorrows) does not come into the Paramatma unless He is united with Shakti. The Brahman is activated when the pure and peaceful tendency – the Sattva-vritti – merges with Him. This is the principle of Vedanta. Let us not go into further elaboration about this, and keep to the story. Sitaji’s kshamaa-moorti (the form that personifies

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forgiveness) is before Hanumanji, and we can also have her darshan. She says, ‘Who is there in this world, who has never ever done some aparaadha (wrong action or offence)?’ Now, what is the meaning of aparadha? Grammatically, it means to turn away from that which is right. Sitaji says, ‘Who has escaped from it? So, it is proper for an Arya purusha to show mercy to all.’ Sitaji sent a message through Hanumanji. ‘I want to have the darshan of Shri Ramachandra, because I have spent a long, long time in the captivity of ahankara.’ The fact is that shakti is always in the custody of the Paramatma. It is not for being controlled by any other. Shri Ramachandra told Vibhishan, ‘Bring Sita to me, but let her first be bathed and dressed up.’ However, when Vibhishan requested Sitaji to have a bath and dress up, she refused. ‘No. I will go as I am.’ Vibhishan had to tell her that it was Shri Ramachandra’s command that she should be bathed and dressed up before she was brought to Him. Sitaji gave up her preference and did what Shri Ramachandra had ordered. ‘Buddhe`h falamanaagraha’ – an intelligent person is never adamant or obstinate about anything. Obstinacy and intelligence never go hand in hand. When we understand the validity of something, we should accept it, giving up our previous mistaken ideas. Respect should be given to discrimination, not to obstinacy! Just as astrologers describe the effects of the graha (planets) like Shani, Rahu, Ketu, Mangal, etc, in the same way, people have inner grahas (strong urges) like duraagraha (a strong urge for something that is wrong), sangraha (hoarding), parigraha (accumulation of unnecessary items), and vigraha (the body). These also have a detrimental influence on our lives. If we can save ourselves from our own inner grahas, the grahas in the sky can do us no harm.

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Sitaji completed her bath and dressed up. Then she sat in a palaki (palanquin) and was taken to Shri Ramachandra. As they neared His seat, there was such a crowd of vanars and the citizens of Lanka that Vibhishan had to appoint guards with sticks to control them. When Shri Ramachandra saw the guards beating the vanars back, He ordered that Sitaji should be asked to get down from the palaki so that everybody would be able to see her. Shri Ramachandra’s words on this occasion are worth reading in the Valmiki Ramayana. He reprimanded Vibhishan saying, ‘Why do you cause discomfort to others, for Sita’s comfort? All who have gathered to see her are my own people, so stop this at once! If it is your idea that decorum demands that she should be kept concealed behind a curtain, then – just sitting in a palaki is not to be concealed behind the curtain of decorum. Simply wearing clothes is not decorum, nor is it decorum only to remain within the house. The real curtain of decorum and decency is the character of the person – not the cloth that hides a body or an object. Na grihaani na vastraani na praakaaraastirastriyaah, Ne`drishaa raajasatkaaraa vrittamaavaranam striyaah. (Yuddha Kand 114. 27) The Gita also states that the chhanda (meters in poetry), the Vedas and the statements of the Vedas hide the nakedness of the world. Chhandaansi yasya parnaani yastam ve`da sa ve`davit. The Padma Purana says, Chaadanaat chaandah’. That means, those who do not accept a covering, self-restraint, the rules, and discipline, are naked.

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So, Shri Ramachandra said, ‘Vibhishan, ask Sita to get down from the palaki, because the present situation does not need her to remain hidden in a palaki.’ When Sitaji came before Shri Ramachandra, He smiled with an upsurge of joy. A moment later, however, He became very grave. It is said that if the foolish people in this world were to understand the mind of a Gnani, this world would become an enduring Truth; it would not be mithyaa (a relative truth), or maya. There would be no deceit and no subterfuge in it. However, foolish people can never understand the mind of a Gnani. Gnaanino hridayam moodhai vignaanam na jagat bhave`t. So, when Shri Ramachandra became very serious, His face looked dejected, and He seemed to be meditating. Then He told Sitaji, ‘Look, Sita, Ravana abducted you in my absence, so I had to undertake a great effort to get you back. I had to gather an Army of vanars, build a bridge over the sea, kill the Rakshasas, and gain victory over Lanka. By doing this, I have safeguarded my honor and the honor of my lineage, and enhanced my good name. I also got you. However, I have not won you just for my own pleasure and attachment. You know that I have no weakness for indulgence or attachments. Seeing that you have been confined by Ravana for so many days, it does not seem proper for me to keep you with me. I set you free. All ten directions are open to you. You may go wherever you want, to whoever you want.’ When Sitaji heard this she wondered whether it was Shri Ramachandra who was saying this, or someone else speaking through his mouth. She was filed with anguish and mortification to be told such things in the presence of a huge crowd. Tears flowed from her eyes, and she felt as though she

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was choking. Then she wiped her tears and said, ‘Shri Ramachandra, why are you saying such harsh things to me? I take my oath on the purity of my character that I do not deserve to b doubted. Ravana touched me only because I was helpless in the matter. I have never touched him deliberately. I know no man but you. Hanuman has seen how I was living in Lanka. If you had doubts about me, why didn’t you abandon me at that time? If I had known that you would not accept me, I would have given up my life in front of Hanumanji at that time. Then you would not have needed to gather an Army or fight the war. Neither would your friends have been harassed. You are fully aware that I am not the daughter of Janak; I am the daughter of Prithvi. You obtained my hand when I was still a child. You have shoved aside the devotion I have for you, and the nobility of my character. You are saying things that lowly men say to lowly women.’ Sitaji’s throat was choked as she spoke, and she began to weep. Then she gathered herself and told Laxman, ‘Brother, since my lord is not pleased with me, and has publicly given me up, there is no need for me to live. Please prepare a chitaa (funeral pyre) for me. I will burn myself in it. That is the only remedy for my anguish.’ All the vanars and Rakshasas present were distressed to hear this. Laxman was also filled with anger at this insult to Sitaji. However, when he looked at Shri Ramachandra he got the signal to do as Sitaji said. The fact is that Laxman is not his own master. Just as the jeeva is dependent on the Ishwara, Laxman is dependent on Shri Ramachandra. So, he was immediately convinced that he could depend upon Shri Ramachandra’s prudence. He built the pyre for Sitaji. See the pathos of the situation. This pathos melts the heart; and rasa is created when the heart melts. Our heart has

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become so hardened with worldly considerations that it cannot let go of them. We go on suffering because of our attachment to the world. Some of us feel compassion but our mind refuses to let go of worldly attractions and considerations. Sometimes, people’s hearts melt like gold, silver, copper or wax, but they harden again and get set in the worldly moulds. Or, they get dyed in the colors that mingle into them. We should let go the things we have caught hold of indiscriminately, and catch hold of the right things. For this, we need to have compassion. This is why Bhavabhooti says that ‘karun’ (pathos) is a rasa. I have discussed this earlier. It is a fact that rasa cannot be experienced until the heart becomes soft and malleable. You can place a lump of sugar on your tongue, but you will get the flavor of its sweetness only when it dissolves and mixes with the saliva in your mouth. So, come; soften your heart with the pathos of this scene, and savor the character of Shri Ramachandra. Actually, neither Sitaji nor Laxman know Shri Ramachandra’s mind fully. The essence of the Paramatma can only be experienced; it cannot be defined. No jeeva can know it fully; nor can any intellect. How can the she`sha (shesha means the serpent on which Narayana reclines. It also means that which is left in the end) know the she`shi (the owner of shesha)? There was absolute silence when the chitaa (funeral pyre) was ready. Nobody had the courage to say anything to Shri Ramachandra. Sitaji went to the pyre and said, ‘Agnidev, you are witness to everything in my life. You are fully aware that I consider none but Shri Ramachandra to be my husband in mind, word, and deed. Ravana touched me on one occasion, when I was alone and helpless. I have never touched him voluntarily.’ The Dharma Shastra says that the jeeva is not the kartaa (doer) of an involuntary action. In the same way, he gets

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neither paapa nor punya for something that he is forced to do. Sitaji’s indication is that she was helpless in the matter when Ravana abducted her by force, and she is not guilty of having touched him voluntarily. ‘Agnidev is the witness; so are the water, earth, wind, sun, moon, and my Atmadev Himself.’ Then Sitaji told Agnidev, ‘If my heart has not budged from Shri Ramachandra for even one split second, then – as the witness of all the world – take me in your sharan and protect me. Yathaa me` hridayam nityam naapasarpati raaghavat, Tathaa lokasya saakshee maam sarvatah paatu paavakah.’ After saying this, Sitaji circumambulated the pyre and walked unhesitatingly into it. All the vanars, bears and Rakshasas present cried out in horror. Brahma, Indra, Varun, Kuber, and other Devtas all manifested. The Devtas abide in their celestial places in their Adhidaivik (divine) forms, but they are also present in the human body in their Adhyatmik (metaphysical) forms. Brahma is the Devta of the antahkaran. Just as the antahkaran is fourfold, Brahmaji has four heads. The Surya Devta abides in the eyes. Indra abides in the arms, the Ashvini Kumars abide in the nose, Varun Devta abides in the taste buds and Agni Devta on the tongue’s ability to speak. The Devtas did not manifest while Ravana was alive, because it was vital to keep it a secret that Shri Ramachandra was Vishnu Himself. The ego (ahankara) can be annihilated only by Vishnu. I have told you that Vishnu means the one who is all-pervading – ve`ve`shthi vishvam iti vishnuh’; ‘vishlru vyaaptau’ is the root. When we meditate upon the essence that pervades everything, it results in the individual ego being wiped out. This all-pervading essence is the Lord Vishnu, who has manifested as

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Shri Ramachandra. So, His outlook (or vision) is the outlook of totality. There is no narrowness left; He has killed the ahankara that was personified by Ravana. When the Devtas eulogized Shri Ramachandra – who is Atmaram (fulfilled in the Self) – and described His essence, they said, ‘You are Vishnu incarnate, and Sita is Laxmi incarnate. You entered a human body only for the purpose of destroying Ravana. It is a very good thing that Ravana has been killed. The ahankara he personified has been removed, and a Sattvik ahankara will replace it and control the body.’ At the end, the Devtas said, ‘Shri Ramachandra, Your darshan is amogha (unfailing; bestowing success), and the people of this world who have bhakti for You will also be amogha. Amogham darshanam raama amoghastava sanstavah, Amoghaaste` bhavishyanti bhaktimanto naraa bhuvi.’ (Yuddha Kand 117. 31a – 32b) As soon as the Devtas finished their stuti (eulogy) of Shri Ramachandra, Agnidev rose up from the fire, carrying Sita in his lap. ‘Your wife Sita is absolutely pure,’ he told Shri Ramachandra. ‘She has not even a smear of any wrong thought. I say this in the presence of all the Devtas, because they are present everywhere and they are her witnesses. So, I give Your Sita back to You.’ Shri Ramachandra accepted Sitaji with great love, and made her sit beside Him. A wave of happiness spread over all present. Shri Ramachandra told Sitaji, ‘Sita, I was cruel to you, not to inflict pain, but for your benefit and mine. If I had accepted you unquestioningly, people would have accused me of being full of desire for you. They would have criticized me for having accepted a wife who had lived in someone else’s place for so long. Apart from this, the stigma on you would not have been cleared. We should live and behave in such a

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way that it never gives scope for anyone’s mind to be sullied. Now, the way things have been done, people in all the three worlds will be inspired as to how a wife should retain her purity, and how her behavior and lifestyle can purify others. So, please don’t take offence.’ Sitaji was not at all inclined to take offence. She was overjoyed to be reunited with Shri Ramachandra. Then Indra said, ‘Maharaj, please allow me to serve You in some way.’ ‘Devraj,’ replied Shri Ramachandra, ‘please shower elixir on the vanars and bears that have been killed in battle, and bring them back to life.’ Indra obeyed. All the dead vanars and bears returned to life. Indra asked to be permitted to render further service. Shri Ramachandra said, ‘Let there always be plenty of greenery, fruits and flowers where the vanars live; let there never be a shortage of water for them.’ Indra arranged this. See the greatness of Shri Ramachandra. How much He cared about the well-being of the vanars and bears! What excellent arrangements He made for them! Actually the true master is one who is caring about the comfort of those who serve him. The master who does not give his servants an adequate return for their service is not a master – he is a debtor. So, when, Vibhishan asked to be allowed to render some service, Shri Ramachandra told him, ‘You have won your kingdom with the help of these vanars and bears. So give them whatever is useful for them, with all gratitude.’ Vibhishan obeyed Him with alacrity, and each vanar-bhaaloo (monkey and bear) was given whatever he wanted. They were all well satisfied. ‘Maharaj,’ pleaded Vibhishan, ‘please stay a few days longer in Lanka. Grace me by taking some rest, and fulfilling my desire to honor you and offer my hospitality.’

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Such a request was Vibhishan’s prime duty and he fulfilled it. He did not neglect it. Shri Ramachandra showed respect for Vibhishan’s affection, but He was seized with a longing to see Bharat, Shatrughna, Kausalya and His other mothers. So He said, ‘Vibhishan, I long to be with Bharat again. I wonder how he is living without me. He has taken refuge in my paadukaa (slippers). He eats only barley cooked in gomutra (cow’s urine, considered pure and holy). He lives in a cave that he has made for himself; he says that he cannot stay on the earth on which I walk. He would be avid to meet me. Every moment of separation would be very hard for him to bear. Shatrughna would be equally anxious to meet me. What can I say about the eagerness of mothers Kausalya, Sumitra and Kaikeyi, and Guru Vasishtha? You must understand that if I don’t reach Ayodhya on time, they will all give up their lives. So I wish to reach Ayodhya with all possible speed. I am worried about how to get there quickly, because the road is long and difficult for walking. Ayodhyaam gachhato hye`sha panthaah paramadurgamah.’ (Yuddha Kand 121. 7) ‘Maharaj, why should you go to Ayodhya on foot?’ exclaimed Vibhishan. ‘We have the Pushpak viman, and it stands ready for you. It will take you to Ayodhya in just one day. It is only that I was eager to have you in Lanka, and serve you for some time.’ ‘Vibhishan,’ said Shri Ramachandra, ‘I do not wish to say no to you, but at this moment, my urge is to go and see Bharat quickly, so please give your consent. You should not worry about giving me honor, because you have already given me great honor. At this time it seems best that I go to Ayodhya,

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because the work here is over. So, forgive me for insisting, and get the Pushpak viman here quickly. Upasthaapaya me` sheeghram vimaanam raakshase`shvara.’ (Yuddha Kand 121. 22) Vibhishan invoked the divine air plane that shone brightly like the sun, and the Pushpak viman landed close by Shri Ramachandra. Shri Ramachandra called all the vanars and bears. ‘Warriors!’ He said, ‘you have rendered me great help. We attained victory over Lanka only because of your assistance. Now go, meet your families. Rest assured that you have nothing to fear from any quarter.’ Hearing Shri Ramachandra’s words, the other vanars and bears bowed to Shri Ramachandra and went off. However, Vibhishan, Sugriva, Jambavan, Hanuman, and some of the others folded their hands and submitted their prayers. ‘Maharaj,’ they said. ‘We also want to have a darshan of your motherland Ayodhya.’ I have already explained the Adhyatmik (metaphysical) meaning of Ayodhya to you. In Ayodhya, there is nobody who will fight, and nobody to fight with. This city of the Devtas has eight chakras (energy centers) and nine gates. Lanka is the body, made of flesh and bones; it is full of activity. It is now ruled by the Sattvik ahankara symbolized by Vibhishan. However, the city of Ayodhya is nirdvandva (free of duality, doubts, and friction), and is the form of the tureeya avasthaa (the unattached Brahman), and is ruled by Bhagwan Shri Ramachandra, whose vision is a universal vision. Ayodhya is not a gross object that can be experienced by the senses; it is beyond the range of knowledge – it is agne`ya. Agneya cannot be ascertained by any proof or calculation; nor can it be tested in any laboratory. Even so, Vibhishan and the

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others say, ‘We want to see the place where you live, so please take us with you.’ ‘Friends, if you wish to come to Ayodhya with me, it is a matter of great joy for me,’ said Shri Ramachandra. ‘However, do not delay. Get onto the Pushpak viman with all possible speed.’ Everyone got onto the air plane, and it rose into the air at Shri Ramachandra’s command. This air plane was the creation of Brahmaji’s mind. It moved in an amazing manner. In the word ‘viman’, the letter ‘vi’ indicates a bird, and ‘maan’ indicates the shape. Hence, a viman is an object that has the shape of a bird. Our Sanskrit literature gives detailed information about how air planes are constructed. Mechanical air planes are described, and so are sankalpa chaalita (moved by mental resolve) air planes like the Pushpak viman. Some sixty or seventy years ago a gentleman in Mumbai moved an air plane by using mercury. The air plane flew for about a mile. As the Pushpak viman flew on, Shri Ramachandra pointed out the memorable places to Sitaji. ‘Look, Sita, see what Lanka looks like from the air. See how the ground is stained with the blood of vanars and Rakshasas. This is where I killed Ravana and Kumbhakarna. Laxman killed Meghnad at that spot. This is the place where our Sugriva, Hanuman, Angad and others killed powerful Rakshasas like Virupaksha, Dhumraksha, Mahaparshva, Akampan, Atikaya, Devantaka, Narantaka, and others. Here is the sea and the bridge over it. This is where Bhagwan Shankar blessed me before we built the bridge. Atra poorvam mahaade`vah prasaadamakarod vibhuh.’ (Yuddha Kand 123. 22) Vaishnav critics say that the word ‘Mahadev’ used here refers to the sea. According to their interpretation, Shri

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Ramachandra is saying, ‘This is where the samudra was pleased with me, and showed me the way.’ Other critics say that the word ‘Mahadev’ used here refers to Shankar Bhagwan. It was Bhagwan Shankar who was pleased, and told Shri Ramachandra, ‘I had given a boon to Ravana and Kumbhakarna. They misused the powers they were given and caused suffering in all the three worlds. So, it is good that you have decided to kill them. Build a bridge over the sea, and go to Lanka.’ Regarding the establishing of Rameshwara, there are two versions that are found in the Puranas. The Skanda Purana has one story and the Rameshwar Mahatmya has a different story. According to one version, Shri Ramachandra did the praana pratishthaa of Rameshwar Bhagwan before going to Lanka. The other version says that He did the prana pratishtha on His way back, after attaining victory. According to one story, Hanumanji went to Kailas to get the Shivaling (an elliptical stone symbolizing Shiva) which was to be established and worshipped at Ramwshwara. However, due to some delay in his returning with the Shivaling, Shri Ramachandra made a Shivaling of sand and established it. Hanumanji arrived just then, with the stone Shivaling from Kailas. ‘Maharaj,’ he asked, ‘what about this Shivaling?’ ‘Very well, remove the sand Shivaling and place the stone Shivaling in its place,’ said Shri Ramachandra. But, the sand Shivaling could not be moved, despite Hanumanji’s best efforts. Then Shri Ramachandra placed the stone Shivaling beside the one made of sand, and established that as well. Even today, we are shown two Shivalings when we go for darshan to the Rameshwara Mandir. The indication of all these different stories is that between Shri Ramachandra and Shankar Bhagwan, neither is greater or lesser than the other. They have different forms. One is in a

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two armed human form, and the other has a four armed form, called chaturbhuja. One is blue-hued, and the other has a fair complexion. Different forms are unimportant; what is important is the basic essence. A clay pot looks different from a clay glass, but the clay in both is the same. ‘Anaaropitaakaaram tattvam’ – the tattva (essence) is that which we ascertain by negating the forms. This is a bangle, that is a necklace, these are ear rings. Don’t look at the shapes; recognize the gold. The tattva in the form of the Devta is the same tattva that is in the form of the man. When the Pushpak viman was flying over Kishkindha, Sitaji suggested that it would be nice if the wives of Sugriva and others would be taken to Ayodhya, along with their companions. Shri Ramachandra welcomed the suggestion and made the Pushpak viman land at Kishkindha. Sugriva went into his private chamber and told Tara, ‘All of you, get into the Pushpak viman, and come with us to Ayodhya.’ Tara and the wives of other vanars got ready quickly and the Pushpak viman soon rose into the air again. They flew over the Rishyamuk Parvat. ‘Sita, this is where I first met Vanar Raj Sugriva, and established friendship with him,’ said Shri Ramachandra. ‘Look – this is where I met Shabari. I killed the Rakshasa Kabandha over there. Now we are flying over the spot where Jatayu sacrificed his life in trying to save you, when he fought with Ravana. This is the Ashram of Agastya Muni. This is the Ashram of Sutikshna Muni. This is the Ashram of Sharabhang Muni. This is where Atri Muni lives with his wife Anasuya, who is a great ascetic. You had her darshan here.’ When they came to Bahradwaj Muni’s Ashram at Prayag, Shri Ramachandra brought the Pushpak viman to the ground. Everybody bowed at the feet of Bharadwaj Muni. The Muni welcomed them warmly. ‘Shri Ramachandra,’ he said, ‘you

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are returning to Ayodhya after having accomplished a great task. Now tell me, what can I do for you?’ ‘Maharaj’, replied Shri Ramachandra, ‘your blessings are everything for me, but still, I want the earth between here and Ayodhya to be green and fertile, and the trees be full of fruits and flowers.’ ‘Shri Ramachandra, may your wish be fulfilled,’ said Bharadwajji. ‘This will benefit humans, birds and animals.’ Bharadwaj Muni is satya sankalpa – his resolves always come true due to his asceticism. The land from Prayag to Ayodhya became lush and fertile and the trees were laden with fruits and flowers. After obtaining blessings from Bharadwaj Muni, Shri Ramachandra sent Hanumanji to Ayodhya. ‘Give the news of my home-coming to Bharat,’ He said. ‘Tell him all that has taken place. Observe the frame of mind of Bharat-Shatrughna, and the people. Find out how everyone is, in the Palace.’ I have been telling you about Hanumanji’s special qualities. He has three special qualities. One is that he is so praanavaana (filled with the life spirit), so full of immense strength, that he can suppress mountains like Mainak with his chest. Second, he is so pragyaavaana (highly intelligent, quick-witted and wise) that he can outwit Surasa, the mother of the Devtas. Third, he is so free of ahankara that he cannot be caught by the demoness who catches shadows. Someone asked a Mahatma, ‘Maharaj, if we want to phone the Bhagwan, what number should we call Him at?’ ‘Bhagwan’s number is shoonya (zero, or vacuum),’ replied the Mahatma. ‘If you want to telephone the Bhagwan, remove the web of desire from your mind; rent it asunder. When you become free of desire, you will be silent, and when you are absolutely silent, you will be able to hear the Lord’s words.’ When a man becomes free of desires, and his ego is quieted,

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he is established in his essence. Then he obtains the experience of the Paramatma’s power and His messages. Now, have a darshan of Bharatji. Think of what would have happened if Bharatji would have sat on the throne of Ayodhya during Shri Ramachandra’s vanavasa. When Shri Ramachandra would have completed the stipulated period of vanavasa and returned to Ayodhya, would He have sat on the throne or not? Would the throne have been fit to be offered to Shri Ramachandra? Only the items that are pure and unused by any other are fit to be offered to the Bhagwan. We cannot offer the Lord any food that has been sampled by anyone. So, Bharatji was careful about this. Far from sitting on the throne, he did not even want to live in Ayodhya. He went away to Nandigram. Even there, he lived, not on the earth, but in a cave dug into the earth. His bed was made of grass. He ate only roots and tubers. He donned the jataa-valkal just like Shri Ramachandra. His thoughts dwelt constantly on Shri Ramachandra. Now that the stipulated period of the vanavasa was almost over, Bharatji awaited Shri Ramachandra’s return with great eagerness. He wondered how he would survive if Shri Ramachandra delayed in coming. Only those who love deeply can know the agony of separation. Nobody else can understand it. For the Vaishnavs, Shri Ramachandra is the param tattva – the supreme essence. Laxman is His Shesha, His bed, His ceremonial umbrella, His danda (the staff that hold up the flag), His friend, and His dependent. He is always with Shri Ramachandra. Bharatji, however, is param bhaagvata – he is the highest kind of devotee. He accepts the Lord’s decree unquestioningly, whether he has to remain far away from Shri Ramachandra, or near Him. His life is spent according to what Shri Ramachandra wants. Laxman’s life is predominated by

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being with Shri Ramachandra, while Bharat’s life is predominated by both separation and togetherness. From the viewpoint of rasa Bharat’s life is the loftiest. Although it is not right to grade the lives of the Lord’s bhaktas, this is an occasion of rasa-nishpatti (the completeness of rasa), which requires separation as well as being united. The joy of togetherness is complete only after the pain of separation has been experienced. Na vinaa vipralambhe`na sambhogah pushtimashnute`. Bharatji stays back at Ayodhya. He also visits his maternal uncle. As for Laxman, it is doubtful whether he even remembers his uncle’s name! Seeing Laxman’s characteristics as the Shesha, it would not be correct for anyone to say that he kept thinking about his wife or his maternal relatives. He knows nobody except Shri Ramachandra. You have seen that Sitaji spent ten months in Lanka, but Laxman never stayed away from Shri Ramachandra. Shri Ramachandra also continued His normal activities when separated from Sitaji, but He was unable to bear being separated from Laxman for even a little while. This is the kind of inseparable relationship between the Shesha and the she`shee; between Shri Ramachandra and Laxman. Bharatji is such an obedient devotee of Shri Ramachandra that He can keep – and does keep – Bharatji as He wants. If Shri Ramachandra so desires, Bharatji will stay with Him; or he will stay away, if that is Shri Ramachandra’s wish. If Shri Ramachandra commands, Bharatji will place His paadukaa (shoes) in His place, and work as commanded by the padukas. Shri Ramachandra’s command is everything for Bharatji, and this is why he is called a bhaagvat (devoted to the Bhagwan).

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The Shrimad Bhagwat has described the Dharma of a bhagwat. Ye` vai bhagavataa proktaa upaayaahyaatmalabdhaye`, Anjah punsaamavidushaam vidhi bhaagavataan hi taan. (Bhagwat 11. 2. 34) All are free to follow the Bhagwat Dharma, regardless of their caste or race. The Lord does not see who his Guru is, or which sampradaaya (religious sect) he belongs to. The religious sects are all founded by individuals. They rise up from time to time, in time. They can be considered to be a part of the shaashvat (eternal) Dharma. They can be considered to give life to some part of Dharma, or remove faults that have crept into a society. The Bhagwat Dharma is that which is meant for everybody. Manav Dharma (the Dharma for human beings) is also all-pervading, but it is only for human beings. Manuji created maanav (humans) and laid down a code of conduct for them, and that is the Manav Dharma. However, the Bhagwat Dharma is such that it is not restricted to humans. It can be adopted even by animals, birds, trees, and plants. In this, humans are not the only bhaktas of the Bhagwan; vanars and vultures are also bhaktas. So are trees, the earth, rivers, and even the sea. Bharatji is such a bhagwat. He did not learn bhakti from any Guru. Nor is he a follower of any religious sect. He says, ‘Shri Ramachandra’s shoes are my refuge – more` sarana raama ke` panaheen.’ The Bhagwat Dharma has no scope for forgetfulness or vanity. No siddhis (supernatural powers) come, nor does the bhagwat ever turn away from the Bhagwan. You all know that if a devoted servant makes some mistake, his master ignores it.

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The entire Creation belongs to the Ishwara. All the beings in it are His children. He has no partiality or prejudice; He loves them all and showers Grace on them all. This is why everything a bhakta does is for the sake of the Bhagwan. A bhakta’s coming and going, his sitting up and lying down, his sleeping and waking up, his eating and drinking, etc are all for the Bhagwan. Bharatji is a bhagwat and so is Hanumanji. So, when Hanumanji came to Bharatji, the two bhagwats obtained each others’ company. Hanumanji saw that Bharatji was immersed in thoughts of Shri Ramachandra, and wondered how he should start speaking to him. Then he said, ‘Dev, Shri Ramachandra – on whom you are meditating – will shortly be coming to meet you. Sitaji and Laxman will be coming with him.’ Bharatji was alert as soon as he heard these words. Then he was overcome with joy and fell to the ground in a daze. After a minute or so, he regained consciousness and embraced Hanumanji. Hanumanji had come in the form of a man, so Bharatji asked, ‘My brother, who are you? Are you a man or a Devta? From where have you come to shower Grace on me? What can I give you in exchange of the marvelous news you have brought? De`vo vaa maanusho vaa tvamanukroshaadihaagatah, Priyaakhyaanasya te` saumya dadaami bruvatah priyam.’ (Yuddha Kand 125. 43) Bharatji made Hanumanji sit on a grass mat and questioned him eagerly about Shri Ramachandra. Hanumanji told him, ‘After you left Chitrakut, Shri Ramachandra, Sitaji and Laxman went to the Dandakaranya. They obtained the darshan of many great Rishi-Munis. They came to Panchavati and built a parna-shala there. Ravana abducted Sitaji from this

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parna-shala. Shri Ramachandra and Laxman proceeded to look for Sitaji. They reached the Rishyamuk Parvat where Shri Ramachandra established a friendship with Sugriva. Shri Ramachandra killed Bali at Kishkindha. An Army of vanars was gathered, a bridge was built across the sea, and Shri Ramachandra gained victory over Lanka.’ After narrating everything, Hanumanji said, ‘Shri Ramachandra is now resting at the Ashram of Bharadwaj Muni. You will obtain his darshan tomorrow morning in the Pushya nakshatra (when the planet Pushya is dominant).’ Bharatji told Shatrughna that Shri Ramachandra would be coming the next day. ‘Inform everybody! Arrange for the whole city to be decorated beautifully!’ Early next morning, Kausalya and the other mothers, Vasishthaji, the Ministers, and citizens gathered at Nandigram. Bharatji came out of his cave and asked Hanumanji, ‘What you told me is true, isn’t it? Shri Ramachandra is indeed coming for sure? Why is he delaying?’ Hanumanji saw the Pushpak viman approaching. ‘Look!’ he told Bharatji. ‘The Pushpak viman is coming – it shines in the sky like the moon!’ Bharatji’s joy at the sight of the Pushpak viman was boundless. He watched it unblinkingly. He bowed to Shri Ramachandra who was on the air plane, as people bow to the Surya Devta at sunrise. The Pushpak viman soon landed at Shri Ramachandra’s command. As soon as it landed, Bharatji ran and clambered on board. He fell at Shri Ramachandra’s feet. Shri Ramachandra embraced him and held him close to His heart. Then Bharatji met Laxman and fell at Sitaji’s feet. He embraced Sugriva, Jambavan and the others. ‘You are like my fifth brother,’ he told Sugriva. To Vibhishan he said, ‘My

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brother was able to achieve an extremely difficult task thanks to your help. That is a great good fortune for all of us.’ Gratitude is a great virtue in a human being. People should feel grateful and express their gratitude. This is what Bharatji did here. Shri Ramachandra extolled Sugriva’s friendship, Vibhishan’s help, and Hanumanji’s valorous deeds to His Ministers. All the people of Ayodhya felt deeply grateful towards them. Shatrughna entered the viman and bowed to Shri Ramachandra, Laxman and Sitaji. Everybody came down from the viman. Shri Ramachandra came to Kausalya and caught both her feet. She had become thin and weak with sorrow. Then He went to mothers Sumitra and Kaikeyi, and bowed at their feet. They saw Vasishthaji and bowed at his feet. With regard to mother Kaikeyi, you should not be under the impression that Shri Ramachandra’s behavior towards her was any different. In the Valmiki Ramayana Shri Ramachandra has always rebuked Laxman whenever he said anything derogatory about Kaikeyi. ‘You should not speak of her in such terms,’ He has said. ‘Mother Kaikeyi did what was in my heart, so it is absolutely improper to blame her.’ In Goswami Tulsidasji’s Ramcharitmanas Shri Ramachandra goes to the extent of saying, ‘Only those who have never had the association of Saints can blame my mother Kaikeyi. For my sake she allowed herself to take the blame. She accepted the sorrow of widowhood, and she became guilty in the eyes of her son. She accepted all these tribulations without a murmur. It was her love for me that made her endure all these sorrows.’ The fact, my brother, is that Kaikeyi is Shri Ramachandra’s mother. She has given birth to a son like Bharat, who is a Mahatma. We should not blame even ordinary people,

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because from the Adhyatmik viewpoint it is very harmful to blame anybody. It is possible that the person we blame is completely innocent. In that case, our blame will remain outside the body of the one we blame, but it will enter our heart, and our antahkaran will be filled with the form of the fault for which we blame the other person. Kumaril Bhatt has said, ‘You want to banish someone from your village because of his faults, but you are giving him a place in your heart when you think about him constantly.’ Kuto vaa grihnate` dosham soorayo madvidhoktishu, Ne`shyate` yah parasthopi sa svayam grihyate` katham. (Purva Mimansa 1. 1. 1, Shlokavartik 5) After meeting His mothers, Guru Vasishtha and others, Shri Ramachandra noticed that thousands of citizens were standing with folded hands. As soon as they saw Him looking at them, they spoke in one voice. ‘We welcome Shri Ramachandra, who enhances the happiness of his mother Kausalya. Welcome! Welcome!! Svaagatam te` mahaabaaho kausalyaanandavardhana.’ (Yuddha Kand 127. 48) Shri Ramachandra greeted everybody. Bharatji made Shri Ramachandra wear His padukas. Then he folded his hands and began to pray to Shri Ramachandra. ‘Prabho! My desire is fulfilled today! I see you back at Ayodhya. Please check the Treasury of your Kingdom, the granary, the Army, etc. By your influence everything has been multiplied tenfold. You had shown respect to my mother and given your Kingdom to me. In the same way, I return your kingdom to you. Poojitaa maamikaa maataa dattam raajamidam mama, Tad dadaami punastubhyam yathaatvamadadaa mama.’

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(Yuddha Kand 128. 2) Bharatji went on to say, ‘I am incapable of bearing the great burden of your Kingdom any longer. It is the desire of all of us that your Rajyabhishek should be done without further delay.’ Shri Ramachandra said, ‘Tathaastu’, giving His consent. Preparations were set in motion for the Rajyabhishek. Barbers were summoned to trim the matted locks of Shri Ramachandra, Laxman, Bharat and Shatrughna. They all finished bathing and put on beautiful garments. According to Goswami Tulsidasji’s Ramcharitmanas, Shri Ramachandra removed Bharatji’s jataa with His own hands. He had a bath only after He had bathed all His brothers. Kausalya and the other mothers dressed Sitaji and the wives of the vanars. When everyone was ready, vehicles were brought to convey them to Ayodhya. Sumantra harnessed the horses and brought a beautiful golden chariot for Shri Ramachandra. Shri Ramachandra got onto the chariot. Bharat took the seat of the sarathi (driver). Laxman and Shatrughna stood behind Shri Ramachandra holding chavars (ceremonial fly whisks), and so did Vibhishana. Vanar Raj Sugriva sat on a massive elephant. Sitaji and the wives of the vanars sat with the mothers. They all moved towards Ayodhya. The people of Ayodhya gave them a rousing welcome. They forgot the sorrow caused by Shri Ramachandra’s vanavasa. Shri Ramachandra entered His palace with Sitaji. Sugriva, Vibhishan and the others were accommodated in the finest of palaces. Sugriva sent vanars with golden kalasha (pots), to fetch water from the sea and different rivers for the Rajyabhishek.

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Shri Sita-Ramachandra’s Abhishek was done in the auspicious timing. Bharatji was crowned Yuva Raj by Laxman. Vasishthaji and the others welcomed this. All the people were happy and contented. Auspiciousness prevailed all around. Shri Ramachandra signed to Bharat to get precious items from the Royal Treasury. He began to distribute precious items with His own hands. He gave many valuable items to Sugriva, Angad, Jambavan, and Vibhishan. Then He handed Sitaji a priceless necklace saying, ‘If you do not want to wear this yourself, give it to someone who is very dear to you.’ Sitaji called Hanumanji and made him wear the necklace, and showered blessings on him. Then Shri Ramachandra bade a respectful farewell to Vibhishan, Sugriva, Angad, Jambavan and others. They departed for their homes feeling happy and satisfied. Prahishtamanasah sarve` jagmure`va yathaagatam. (Yuddha Kand 128. 87) According to the Valmiki Ramayana Dashrathji came with the Devtas, at the time when Sitaji had entered the funeral pyre and was brought out by Agni Devta. At that time, Shankar Bhagwan had indicated his presence by telling Shri Ramachandra that He and Laxman should bow down to their father. Dashrathji blessed Shri Ramachandra, Laxman and Sita, giving separate advice to each, and then returned to his abode. The Ramcharitmanas also states that Dashrathji came at the time of Sitaji’s ordeal by fire, and Shri Ramachandra gave him the enduring Gnan. Other Puranas, however, say that Dashrathji also came at the time of Shri Ramachandra’s Rajyabhishek, and it was only after that that he became free of the desire to see Shri Ramachandra. Tears of joy filled his

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eyes when he saw Shri Ramachandra’s Rajyabhishek. His body tingled with joy. It is true that if a man becomes free of all desires, he becomes a siddha (fulfilled), mukta (liberated), veetaraaga (beyond the influence of desires), teerthaankara (elevated), or buddha (enlightened). However, we believe that even if a person becomes free of desires, the seed of desire will remain dormant in his mind until he obtains the knowledge of the essence of the Paramatma. So, other Acharyas have written that when Dashrathji met Shri Ramachandra the second time, Shri Ramachandra gave him the knowledge of the essence of the Paramatma. Then Dashrathji bowed to Shri Ramachandra and was liberated. When Shri Ramachandra’s reign was established on earth, the whole world was pervaded by the essence of Rama. People were engrossed in talking about only Shri Ramachandra and singing His praises. Raamo raamo raama iti prajaanaamabhavan kathaah, Raamabhootam jagadabhood raame` raajyam prashaasati. Under Shri Ramachandra’s reign, the earth became lush and fertile. Food grew in plenty, water was available everywhere, rivers flowed in all seasons, and trees were full of fruits and flowers. Look – the prithivee (earth) is also a Devta. When she is governed in the wrong way, and injustice and oppression prevail, the power of the earth becomes dormant. But when governance is lofty, she comes alive. The earth is affected by the behavior of people. Good behavior has a beneficial effect and bad behavior has a detrimental effect on it. The Atharva Veda has a number of mantras that refer to the atmosphere of the earth. For example, ‘Shaantaa dyoh, shaantaa prithivee

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(19. 9. 1) and others. This means that the atmosphere of the earth is at peace, the earth is at peace. There is no impurity in the air. There are no dust storms, no disruptions, and no inclement weather. Thus, when everything is pure, the Kingdom becomes pure. During Shri Ramachandra’s reign women did not suffer widowhood. Old people never had to do the last rites of youngsters. There was no shortage of food or water. The problems of old age did not trouble people. All beings were happy. Shri Ramachandra’s Rajya (reign) was so happy and prosperous that people speak of it even today. They wish Ram Rajya would be established on earth again.

Om Shantih Shantih Shantih

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Ramayanamrita

: 15 : We had reached the establishing of Rama Rajya in yesterday’s discourse. The reign of Shri Ramachandra is the ideal of all types of governance, which is why people desire it even today. Wherever it may be, when a people are happy in every way, it is said, ‘This is Rama Rajya.’ However, in Rama Rajya a strict enforcement of law and order accompanies happiness, peace and prosperity. It is a fact that when punishment becomes lax, good governance is something that remains limited to the pages of books; it does not permeate the lives of the people. The result of this is anarchy. That is why it is said, ‘Nashye`t trayee dandaneetau hataayaam.’ Human nature being what it is always contains fear and greed. Those who lack these tendencies are incapable of interacting properly in the world. People should fear the law, to prevent themselves from getting carried away by wrong impulses. People should also be conscious that good deeds will be rewarded. The King should be careful to punish the wrong doers and reward the meritorious. A good King is one who forms a good legal framework, and ensures that the public is made familiar with the laws of the land. He should ensure a strict enforcement of the law. However, the laws should be such that the people can accept them wholeheartedly – ‘martyaih manushyaih aadeeyate` iti maryaadaa.’ Amongst the schools of thought like Nyaya, Vaisheshik, Sankhya, Yoga, Mimansa, Vedanta, Buddhism and Jainism, we have one called the Charvak philosophy. All the great Acharyas like Gautam, Kanad, Kapil, Patanjali, Jemini, and

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Vyasa have criticized this philosophy strongly, but failed to destroy it. The philosophy continues to prevail. What is the reason for this? The reason is that it is a purely practical and materialistic philosophy. Its only utility is that governance should be restricted to the present time. No considerations of Heaven or Hell, or past or future lives, should interfere with the course of justice. The law should be implemented according to the present conditions. This is called Democracy. The Manu Smriti and the Yagyavalka Smriti are unanimous in stating that even if something is absolutely in keeping with Dharma, it should not be implemented if it goes against the interest of the people. The neeti grantha (the books on righteous codes of conduct) say, ‘Yadyapi shuddham lokaviruddham no karaneeyam no karaneeyam.’ What I mean to say is that the welfare of the people is of primary importance, and should always be given priority by the Government. If the welfare of the people is not the focus of the ruler, it will result in misrule and anarchy. The Shrimad Bhagwat describes the plight of the people under the misrule of Vena. Seeing Vena rule without decorum or discretion, the great Brahmagnani Mahatmas were compelled to intercede, and kill him with a grunt of disapproval. Then they churned his corpse and created Prithu. Prithu was crowned the King. He made the earth level, built lakes and townships, and arranged for food to be made available for all. The Shrimad Bhagwat gives the whole story. So, the world is always in need of good governance. There may be some era in which people govern themselves, but at present, we can only imagine such a state. The reason we consider the Rama Rajya to be the ideal is that not only did the good people have complete freedom to carry out their duties, but the wicked were kept under strict control, too. There was no sign of the present problems of disruptive

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factors. Even if anti-social elements did exist, they would have lived under the fear of Shri Ramachandra’s bow and arrow. In today’s world, the definition of a good country is one in which the earth is fertile, which has lush hills and forests, is rich in minerals and grows plenty of food. It should have many rivers and canals, a flourishing trade and industry. It should have convenient modes of travel, a good education system, and a strong Army. All of this was there in the reign of Shri Ramachandra, and that is why His people were always satisfied to have Him for their King. Rama Rajya was not established without considerable effort. It was accomplished by fourteen years of excellent governance by a Mahatma like Bharat. Had Shri Ramachandra accepted the Kingdom at once – and not gone to the forest for fourteen years – people could have accused Him of avarice. They would have remembered the pledge Dashrathji made to Kaikeyi when he married her, that her son would be made the King. People who rule should always keep in mind, as Shri Ramachandra did, that the goodwill of the people should be with the ruler. The life of anyone who faces great hardships becomes pure. Shri Ramachandra was faced with the prospect of vanavasa when He was on the verge of being crowned. He accepted the changed circumstances with no change in His demeanor, no lethargy in His gait, and no dejection in his posture. On the contrary, His love for His people increased after He spent fourteen years of hardship in the forest. Not only did the love of Shri Ramachandra for His people increase, but the people’s love for Him also increased. It is extremely important for a King that he has the love of his people, because no King can rule for long if his people do not love him. A King should never think, ‘I am the King, so I can

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do whatever I want, and live as I wish.’ Shri Ramachandra’s behavior was so impeccable that it never became a cause for any kind of wrong thought or ill-will. Shri Ramachandra’s pledge was so precious to Him that He never gave up any pledge once He had made it. I had told you how Sitaji had suggested, in the Dandakaranya, that Shri Ramachandra should put away His bow and arrows, and live like the Rishi-Munis. What was Shri Ramachandra’s response? He said, ‘Sita, I can give up my life, I can give you up, I can even give up Laxman; but I can never give up my pledge to the Munis, to kill the wicked Rakshasas who cause them so much suffering.’ The leaders who rule over us should also keep the promises they make to the people. Today’s leaders forget their promises as soon as they are elected and get to the seat of power. They seem so magnanimous when they make their promises, but back out when it is time to fulfill them! This is not proper for any King or ruler. It makes people lose confidence in them. When Rama Rajya was established, Shri Ramachandra divided the Kingdom, and appointed competent people to govern the States. He accepted the responsibility of supervising all that happened in every region. Vasishthaji was His Guru. The eight Ministers, including Sumantra were extremely wise, ethical, and learned. They were skilful administrators, and were fully trustworthy in every way. They had a genuine desire for Shri Ramachandra’s welfare and the good of the people. They gave their advice in private, and only Shri Ramachandra knew who had said what. Their discussions were always in keeping with Gnan, precedence, tradition, and public opinion. Trustworthy spies were appointed throughout the Kingdom, but as a matter of policy, spies were also spied upon. This ensured that all carried out their duties properly.

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Shri Ramachandra’s Military Generals were also competent and reliable. They had the genuine respect of the soldiers they commanded. The Army was highly disciplined. During Rama Rajya, the governance was so pure that there was no partiality, and nobody had any cause for complaint. People did not even know the meaning of bribery and corruption. People were self restrained. Nobody had any inclination for any wrong behavior. Neither did anyone have any cause for agitation. People did not fear death. The people were free of doubts. They obeyed the laws. Shri Ramachandra decided on all matters of justice. His rule was so excellent and beneficial for the people that everyone accepted it gladly. A matter that should be focused on repeatedly is that however good the laws are, they should be acceptable to the people. Unless the people accept the laws whole-heartedly, they can never be implemented satisfactorily on the strength of the Police and guns. Brutal enforcement will give birth to other wrongs. So, the safety of the people must be ensured first, then they should be convinced about the rightness of the laws, and then they should be encouraged to be law-abiding citizens. Severe punishment for wrong doing is an essential part of good governance. People who go against their Dharma, fail to do their duty, or become unruly, should be punished in a way that will deter them from all wrong actions. I have discussed earlier, how Shri Ramachandra worshipped His people. He felt that His people were His Ishwara. The Shrimad Bhagwat uses the phrase, ‘upaasitalokaaya’ (worshipping the people) for Shri Ramachandra, and it is most appropriate. Certainly, He did not worship any Brahman or Ishwara. He worshipped only His people. The people also worshipped Him; He was the King of their heart. This is why

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when Shri Ramachandra concluded His life as a man, and left for His divine land of Saket, His people all went with Him. Shri Ramachandra’s life is a life of paurush (human endeavor). He faced many difficult situations in life, but His enthusiasm never waned. On no occasion of sorrow or danger did He ever hesitate. He always went ahead with determination. If someone feels that a person can progress only if he does not have to face any obstacles in life, it is a very wrong notion. Every person has to face difficulties, obstacles, sorrows, delusions, ill health, losses and defeat. The real man is the one who crosses over them all, and goes ahead. Although Shri Ramachandra was fully occupied with ruling over His vast Kingdom, He availed of every opportunity to listen to experienced Mahatmas, who had great learning and wisdom. He would listen to the ancient itihaasa (histories) and Puranas, with the intention of absorbing the messages they contained. Look – what is the meaning of Itihasa? ‘Iti’ means ‘this; ‘ha’ means ‘definitely’; and ‘aasa’ means ‘was’. According to the definition given in the Vedas, Itihasa is that which describes the events that definitely took place. When an Itihasa is made into a poem, the poets add their feelings to the story, but an Itihasa is an Itihasa. It is said that the difference between an Itihasa and a Purana is that history narrates past events, and the Puranas teach is what should be done by whom. However, ‘iti’ also means ‘death’. If we accept it to mean death, the meaning of Itihasa becomes the haasa (laughter) of iti (death) – the laughter of death. Death laughs when it thinks about the innumerable Raja-Maharajas who had so much pride. There was no end to Ravana’s vanity! But, where are they today? They all sleep in

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the arms of history, in the lap of death. All their possessions were left behind on earth; they could take nothing with them. Shri Ramachandra listened to the Itihasas and also to Puranas. Agastya Rishi sat with Him and narrated all the stories. It was his intention that the people of Ayodhya should know how powerful Ravana, Kumbhakarna, Meghnad, and the other Rakshasas were. He wanted them to realize how they had defeated all the Kings of surrounding Kingdoms, and how even Devtas and Danavas were controlled by them. They should be aware of what a glorious city Lanka was, and appreciate how Shri Ramachandra gained victory over those people who had the power to harass so many. They should understand how He gained control over the people who symbolized malevolence and cruelty, how He quieted them, how He made them well. You will be aware that our Shastras do not consider birth and death to be real. Death is something terrifying for those who believe it to be real, but according to our Shastras, the clay does not die. Nor do the essences of water, brightness, wind, or space die. The forms created from these definitely get destroyed, but the jeeva (the essence of the Atma attached to a body) does not die. Then, where is the question of the Atma Tattva or Brahma Tattva dying? The Gita says: Naasato vidyate` bhaavo naabhaavo vidyate` satah, Ubhayorapi drishtontastvanayostattvadarshibhih. (2. 16) (The asat – unreal – does not exist, and the sat – existence – can never not exist. This is how the Tattvagnanis have seen both the Tattvas.) Hence, birth and death are not actual realities, and this is why our brave people are not afraid of them. Only those who

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wonder whether they will get a new birth or not are afraid of death. Only they say, ‘Oh! I may never again get a human form.’ Those who do not believe in a past life also fear to die. Amongst us, however, there is no reason to fear death. The Tattva (essence) is indestructible and eternal, even by worldly considerations. Thus, there is no doubt that the Atma is indestructible and eternal. Death is a name for a change in bhaava (feeling). There is a story that a body was created when Brahmaji had a feeling. He was not satisfied with the body and he had another feeling. This resulted in another body being created. Brahmaji’s feelings kept changing, and new forms were created, and so it is said that this entire Creation has been created by bhaavanaa (feelings). Learned people should note that we do not believe that birth is going from one body to another; we believe that a shift in feeling (of identification) is a new birth. When we feel that this body is ‘mine’, we are born; and when the ‘I’ is no longer contained in the body it is death. Some religions are based on place, some in time, and some on materialistic principles. Our religion is based on shuddha brahm chaitanya (the pure consciousness that is the Brahman). Death has no place in it. Shri Ramachandra’s ruling is that any mistake made by a servant is considered the mistake of the Master – I have said this to you earlier. I had told you, during the fifth day’s discourse, that Vibhishan had one killed an old man in Shri Rangam, when he stepped on him by accident. The people caught Vibhishan and beat him. When they found that they were unable to kill him, they shut him up in a cave to die of hunger and thirst. Shri Ramachandra was with a Brahmin called Shiva Shankar when this information reached Him. Shiva Sharma was no

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Brahmin; he was Bhagwan Shankar himself, and he was narrating some ancient stories to Shri Ramachandra. Shri Ramachandra lost interest in the stories when He heard about Vibhishan’s predicament. ‘Vibhishan is my friend, he is my sharanagat. I have granted his Kingdom till the end of this era,’ He thought. ‘How did he get into this fix?’ Seeing that Shri Ramachandra’s attention was no longer on the story, Shankar Bhagwan – who had come as the Brahmin called Shiva Shankar – said, ‘Maharaj, you seem to be worried about something.’ ‘Yes, Maharaj,’ replied Shri Ramachandra. ‘I am indeed worried about something.’ Shri Ramachandra remembered the Pushpak viman, and the divine air plane arrived at once. Shri Ramachandra got onto the plane and went to Shri Rangam and was welcomed warmly by the people there. ‘Maharaj,’ they told Him, ‘we have caught a Rakshasa who is a murderer. Please give him a death penalty.’ ‘Please listen to me first,’ said Shri Ramachandra. ‘According to my laws, the offence of a servant is considered the offence of his Master. Vibhishan is my sharanagat and my friend, so punish me for his offence.’ The people were stunned to hear this ruling of Shri Ramachandra. They released Vibhishan, bathed him, fed him, and brought him lovingly to Shri Ramachandra. However, Shri Ramachandra accepted him only after making him undertake a severe penance. So, in Shri Ramachandra’s law, there is compassion, forgiveness and magnanimity; but there is also severe penance for lapses. This is why Shri Ramachandra is loved by all. He is loved by His people, and He is loved by the people at home. When we see the deep love of Bharat, Laxman and Shatrughna, we feel moved. Bharat and Shatrughna are both willing to stay

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wherever Shri Ramachandra wants them to stay, in whatever condition He chooses to keep them. Laxman obeys His every command with alacrity, no matter how difficult it is. Shri Ramachandra seems to be hard hearted, but the truth is that His heart has not even a trace of hardness. Sitaji is such that she follows Him as faithfully as a shadow. Shri Ramachandra’s heart is her heart; and her heart is His heart! Who but Shri Ramachandra could get such unstinting support and cooperation? Shri Ramachandra’s qualities have been described in poetry form in the Valmiki Ramayana. When a speaker talks about the pristine qualities of a great person, people don’t attach much importance to it; but when the same thing is narrated in verse, describing the different episodes, it leaves a deep impression on the mind of the audience. This is what Maharshi Valmiki has done in his incomparable epic. Whoever reads it or listens to it, is left with an indelible impression of Shri Ramachandra’s outstanding qualities. Shri Ramachandra ruled on this earth for many years. The Valmiki Ramayana describes His family life, His behavior with His brothers, and the way His people were delighted with Him. Valmikiji has described how He spent many days living pleasurably at the Ashok van with Sitaji. He has not omitted to describe Shri Ramachandra’s meals and lifestyle at the Ashok Vatika. This shows that a King should definitely look after his Kingdom, but he should not neglect his personal life, or torture his body to make it thin. Now, I draw your attention to an incident that is connected to Shri Ramachandra’s love for His people. There were some people in Shri Ramachandra’s friend circle, who would always laugh at others to entertain themselves. They would do majaak (fool around jokingly) at other people’s expense.

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Although the word ‘majak’ is an Urdu word, it can also be a Sanskrit word if we want. We can define it as – majjaam akati vyaapnoti iti majjaak – meaning, that which pervades every cell of the body is called ‘majjaak’, or ‘majaak’. ‘Vinod’ also means teasing. So, when this group of lighthearted people was gathered one day, and they were laughing at each other, Shri Ramachandra said, ‘You always crack jokes about others, but does it ever happen that the common people laugh – or crack a joke – at my expense? If so, tell me what they say.’ One of the men blurted out, ‘Yes, Maharaj, you are also the butt of people’s jokes. People say that your wife Sita lived at another man’s house for months, but you are so attached to her and desire her so greatly that you have kept such a woman in your house.’ Shri Ramachandra took a serious view of this joke. ‘Very well,’ He said, ‘I will enquire into the matter.’ That very night Shri Ramachandra disguised Himself and went around the city. Further, He heard someone cracking the same joke about Him. You see, this world is durmukha – ‘durmukhoyam lokah.’ There is no saying what will be said by whom. The next day, Shri Ramachandra called Bharat-Laxman-Shatrughna. All of them were surprised to see Him looking extremely sad. ‘Brother, what has happened?’ asked Bharat. ‘Why do you look so sad?’ ‘You must first take an oath to accept what I say without demur,’ said Shri Ramachandra. All three brothers were stunned to hear this. ‘Our brother never gives such arbitrary commands,’ they thought. ‘What could have happened to make him talk like this?’ However, since they all had absolute faith in His judgment, they said,

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‘Please say whatever you want to say. We will obey your command unquestioningly.’ Shri Ramachandra looked at Laxman and said, ‘Take Sita and leave her at the Ashram of the Rishis on the other side of the Ganga.’ Shri Ramachandra knew that Sitaji was pregnant. In spite of that He gave such a merciless command. All three brothers were shocked. Tears poured from their eyes, but none of them said a word. Laxman’s anguish was the greatest, since it was he who was allotted this cruel task. He managed to control his tears, and hardened his heart. He accepted Shri Ramachandra’s command. Shri Ramachandra explained to Laxman, ‘Sita wants to go to the Rishi’s Ashram to show them respect, so she will go willingly when you suggest it.’ Sitaji agreed gladly when Laxman went to her and suggested that she accompany him to the Rishi’s Ashram. ‘Yes, indeed, let us go. I wanted to go and get the darshan of the Rishis and serve them,’ she said. She gathered some garments and jewels, and got onto the chariot with Laxman. Laxman hardly spoke during the journey, but when they had crossed the Ganga and come near Valmikiji Ashram, he was overcome with grief. ‘Today Shri Ramachandra has given me a task that will make everyone blame me bitterly,’ he said. ‘I have brought you here to leave you here. Your innocence has been established before my eyes, but people are doubting you, and that is why Shri Ramachandra has decided to give you up. Saa tvam tyaktaa nripatinaa nirdoshaa mama sannidhau.’ (Uttar Kand 47. 13) Sitaji was speechless. Her grief was unbearable. She wept piteously. ‘Laxman, the Vidhata (Brahmaji the Creator) has created me only to bear sorrow. I feel like drowning myself in

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the Ganga and put an end to this life of unending sorrow. I cannot do that because my body is carrying the seed of Shri Ramachandra’s lineage. Na khalvadyaiva saumitre` jeevitam jaahnaveejale`, Tyaje`yam raajavanshastu bharturme` parihaasyate`.’ (Uttar Kand 48. 8) Laxman returned to Ayodhya weighed down with grief. Sitaji sat alone weeping inconsolably. The children who lived at the Ashram saw her. They went to Valmikiji and said, ‘Maharaj, a lady is sitting there, weeping.’ Hearing this, Valmikiji came to Sitaji. He was filled with compassion when he saw her condition. He spoke to her with great affection. ‘Look, Sita, what if Shri Ramachandra has given you up? By my power of asceticism I know everything in all the three worlds. I can declare that you are absolutely pure! I take an oath, and may all my asceticism be destroyed if there is even a trace of a fault in you.’ Valmikiji also said, ‘Even though Shri Ramachandra has done the cruel deed of giving you up, I know how much love there is in his heart for you. To tell you the truth, he is the personification of love, and his love for you is boundless. So, don’t form a bad impression about him. Think that you are living in your own home. Many lady ascetics live close to my Ashram. Stay with them peacefully.’ Sitaji began to live with the lady ascetics, and Valmikiji took care of her in every way. I ask you to have a darshan of Valmikiji’s tender heart. He is a great ascetic and yet he is so full of compassion and benevolence. He is not deterred by the consideration that Shri Ramachandra is the king; He is a Dharmatma; and He has given up Sitaji. Valmikiji gives Sitaji a place in his Ashram. He gives her a refuge.

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A Mahatma who lived at Vrindavan had written a book called ‘Kokil Kalrava’ (the chirping of a cuckoo). In it, he wrote that there was a kokil who spent some time with Sitaji and Shri Ramachandra alternately. When she was with Sitaji she would say, ‘Shri Ramachandra spends all His time in solitude thinking about you.’ When she was with Shri Ramachandra, she would say, ‘Sitaji weeps for you all day long.’ The cuckoo would speak to each about the other, and their love for each other deepened as they listened to her. It is one of the characteristics of love that once it is established, it never reduced; it always increases. It is also a fact that the intensity of love is revealed in separation. If two lovers are always together, no one can know the depth of their love. Someone asked Mahatma Gandhi, ‘Why did Shri Ramachandra do injustice to Sita; the Pandavas to Draupadi and Nala to Damyanti?’ Mahatma Gandhi told him, ‘Don’t look at the injustice. See what Sita understood Shri Ramachandra to be, what Draupadi felt about the Pandavas, and how Damyanti saw Nala. What was their feeling towards the ones who caused them so much suffering?’ So, don’t weigh Shri Ramachandra’s giving up of Sitaji on the scales of His character; examine her character. See how deeply she loved Him even after He gave her up. Look at the love the gopis had for Shri Krishna, even after He left them. See the love Draupadi had for the Pandavas, even after they lost her in a game of dice. See the love of Damyanti for Nala, even after he left her in the forest with only half a sari to wear. This is why Valmikiji has declared clearly, ‘I do not attach much importance to the character of Shri Ramachandra. I have described the magnanimity of Sita’s character in this book, because I have seen her greatness for myself. I have seen the depth of her love for Shri Ramachandra.’

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From another viewpoint, it is seen that Shri Ramachandra is a King, and His character shows a decided partiality for His people. He is so sensitive towards His people that Bhavabhooti was induced to write, in his ‘Uttar Ramcharit’: Anirbhinno gabheeratvaadantargoodhaghanavyathah, Putapaakaprateekaasho raamasya karuno rasah. (3. 1) Bhavabhooti says that Shri Ramachandra’s heart is pure gold that simmers continuously due to the agony of being separated from Sitaji. However, He keeps it hidden. Shri Ramachandra is not to blame, because He wants what is best for His people, even at the cost of such colossal personal sacrifice. He desires His people’s happiness even if it means giving up His nearest and dearest ones. He will never favor His own people if it means any kind of displeasure for the public. The welfare of the public is the constant endeavor of an ideal King. The love Shri Ramachandra has for His people, His willingness to endure the greatest sorrow for their sake, the pain of Sita’s separation, and her love for Shri Ramachandra are things that will melt even a heart of stone; even the heart of a diamond will be split. Similarly, Laxman’s absolute obedience is absolutely astounding! After giving up Sitaji, Shri Ramachandra was in such a state of dejection that He did not come out of His palace for four days. He did not even attend Court. Then Laxman went to Him and said, ‘Maharaj, how can life go on, if you allow yourself to sink into dejection? It is causing a delay in justice being given to the people.’ Shri Ramachandra roused Himself as soon as He heard the mention of His people. ‘No, Laxman,’ He said. ‘There must be no delay in giving justice to the people. Raja Nriga delayed

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in giving justice, and so he was cursed by Brahmins and had to become a chameleon. I will not delay in giving justice to the people.’ After that, Shri Ramachandra went to the Court every day, giving justice to all. One day, a dog came and started to howl outside Shri Ramachandra’s Court. People called him, offering food and water, but he would not stoop howl Shri Ramachandra called him inside and asked, ‘Why are you howling?’ The dog complained about a Sadhu, saying, ‘He hit me with a stick even though I had done nothing to offend him. So, you must punish him.’ Shri Ramachandra said, ‘If he beat you, it is definitely an offence. Now, you tell me what punishment he should be given.’ The dog said, ‘Maharaj, make him the head of some Math. Let him be taken round the city seated on an elephant.’ ‘What kind of a punishment is that?’ asked Shri Ramachandra. “That is like punishing him by giving him a reward for the wrong deed he has done.’ ‘No, Maharaj,’ said the dog. ‘I was also a Mathadheesh (head of a Math). Even though I was a Sadhu, I got involved in luxuries, indulgencies and attachments. As a result, I had to become a dog. So, when the Sadhu who beat me becomes a Mathadheesh, and then becomes a dog in his next birth, he will be beaten by someone the way he beat me. Then he will know how painful it is!’ Shri Ramachandra was obliged to accept the dog’s prayer. It is with reference to this incident that Goswami Tulsidasji has written, in a poem called, ‘Raghuvara raavari ihai badaayee’, that – svaana kahe` purabaahara yato gayanda chadhaayee.’ This story is given in the Uttar Kand of the Valmiki Ramayana. Most of today’s learned people believe that

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Valmikiji wrote only up to the Yuddha Kand. They do not believe that the Uttar Kand was written by him. The reason for this is that the Uttar Kand contains some stories that are not found in any other ancient book. For example, the Uttar Kand gives the names of Bhagwan Vishnu’s wives. Along with Bhu Devi and Shri Devi, it also mentions Neela Devi. Only in the Ramanuja sect do we find a mention of Neela Devi. Their sect connects Neela Devi to Godamba, or Andal, as she is called in Tamil. However, our Acharyas of all the different schools, including Shankar and Ramanuja, have written commentaries on the Valmiki Ramayana, and have included the Uttar Kand in their commentaries. So, we are obliged to follow their tradition. This is why I am telling you about some of the incidents that are given in the Uttar Kand. A proposal for holding a Rajasuya Yagya came to Shri Ramachandra, but Bharat said, ‘Maharaj, I am disinclined towards this Yagya because it involves slaughter, and harms many people.’ Shri Ramachandra loved His brother too much to neglect his sentiments. The idea of a Rajasuya Yagya was given up. Then there was a proposal for an Ashvamedha Yagya to be done, for which Bharat gave his approval. It is the Dharma (duty) for a Grihastha (householder) to do rituals like Yagyas. These rituals are done with both the husband and wife sitting together for the worship. Those who do the Yagya have to maintain certain disciplines during the period of the Yagya. They have to follow the rules about when to sleep and when to wake up, when the worship should be done, what food is permitted, how much money should be spent, etc. The accumulated wealth is distributed among learned people, Brahmins, servants, and others. The third factor is that the

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formal sankalpa (resolve) taken for the Yagya helps to strengthen faith and enhance self confidence. In a Yagya, the manifesting of the Devtas is not the most important factor. Acharyas of the Mimansa philosophy – like Jemini, Shabar Swami, and Kumaril Bhatt – have told us not to focus on whether the Devtas have physical forms, whether they consume the offerings we make, and whether they grant boons. They tell us to focus on the fruit that is received by the person who does the Yagya. An apoorva (unseen fruit, bestowed later) is created, the antahkaran is purified, the mind is strengthened, and these give much happiness in due course. The Poorva Mimansa does not even describe the Ishwara as the one who bestows the fruit of the action. It only describes the Atmadev, who is the Atma that enjoys the fruit obtained by the Yagya. So, when it was decided to hold an Ashvamedha Yagya, who would take the place of Shri Ramachandra’s wife? Sitaji had been separated; there was no question of calling her back. It was decided that a golden Sita should be made. Accordingly, a golden Sitaji was made, and was invoked with Mantras, to represent Sitaji. The other Puranas give an amazing story about this. It is said that the spirit of Sitaji that was in the golden statue cried out when the statue was being immersed after the Yagya was completed. ‘Don’t immerse me,’ cried the golden statue. ‘I am Shri Ramachandra’s wife. I won’t leave him. I will stay with him.’ What was Shri Ramachandra to do? ‘I have taken a vow to marry only one woman,’ He said. ‘I cannot accept any woman except Sita.’ Then, after giving the matter some thought, Shri Ramachandra said, ‘Very well. When I come in the Krishnavtar, you please come as Radha.’

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It was this golden Sita who became Radha at the time of Shri Krishnavtar. The Puranas give seven or eight stories about Shri Radharani’s past life. However, the point about the golden Sita is that she did not have any physical features, so when she came as Radha, there was no physical relationship between her and Shri Krishna; there was only the pure emotion of love. Several great Rishi-Munis came to the Ashvamedha Yagya organized by Shri Ramachandra. People thronged from the forests, hills and villages. Maharshi Valmiki came, too. There is a story that when Shatrughna was on his way from Ayodhya to kill Lavanasura, he stayed at Valmikiji’s Ashram. He saw that Sitaji had just given birth to twin boys, named Luv and Kush. They were given these names because Valmikiji had done the jaatakarma (ritual done when a baby is born) using a fistful of Kusha grass. It is also a fact that people skilled in music, dance and drama are called ‘Kusheelaka.’ Many years passed before Shatrughna killed Lavanasura, and returned to Ayodhya. He stayed at Valmikiji’s Ashram again, and was delighted to hear Luv and Kush’s beautiful singing. This means that Shatrughna knew about Luv and Kush. So did Laxman, but they did not say anything about them to Shri Ramachandra. Shri Ramachandra, too, was silent upon the subject, although He knew that Sitaji had been pregnant when He had given her up. Now, when Valmikiji came to the Ashvamedha Yagya, he brought Luv and Kush with him. People heard them sing the Ramayana. Their singing was so mellifluous that Shri Ramachandra was enchanted when He heard them. He heard the Ramayana up to the establishing of the Rama Rajya. Luv and Kush would sing twenty chapters to Him every day. When only the Uttar Kand remained to be heard, He suddenly

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asked them whose sons they were. Luv-Kush replied, ‘We only know that we are the students of Maharshi Valmiki.’ The episode about Luv and Kush’s battle is not given even in the kshe`pak (interpolation) of the Valmiki Ramayana. Here, when Luv-Kush told Shri Ramachandra that they were Valmikiji’s students, He asked the Maharshi about them. Maharshi Valmikiji said, ‘Shri Ramachandra. Both these boys are the sons of your Sita.’ Sitaji was called to the Court. Valmikiji and the other Rishis testified that she was absolutely pure. They went to the extent of taking an oath, declaring, ‘May the asceticism of our whole life be destroyed if there is even a trace of any fault in Sitaji.’ Hearing this, Shri Ramachandra was ready to accept Sitaji back, but there was a public uproar. ‘Just as an Agni parikshaa (test by Agni Devta) was done at Lanka, let another one be done here.’ It was absolutely improper for such a test to be done a second time. So Sitaji stood before all the people and said, ‘If I have never thought about any man except Shri Ramachandra, and if I am completely and absolutely his in mind, word and deed, then may the earth open up and take me into her lap. Yathaaham raaghavaadanyam manasaapi na chintaye`, Tathaa me` maadhavee de`vee vivaram daatumarhati.’ (Uttar Kand 97. 15) As soon as the earth heard Sitaji’s words, a crevice appeared in the earth. A divine chariot rose up from the crevice. Sitaji got onto the chariot, and – in full view of all the people present – the chariot sank into the earth with her, and the earth closed again. You see, Sitaji has clearly stated, ‘It is merely a formality to say that I am Janak’s daughter. Janak is not my father. I am the daughter of Prithvi (the earth).’

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Shri Ramachandra was overcome with grief when Sitaji sank into the earth. This is the Valmiki Ramayana, and it has a tragic ending. The last episodes are extremely sorrowful. After Sitaji’s sinking into the earth, there is a description about Mahaakaala (death) coming to meet Shri Ramachandra. Mahakala comes for everybody. Apart from the basic Tattva that is indestructible and eternal, there is nobody on whom the shadow of death does not fall. Mahakala had made a stipulation that nobody should be allowed to disturb them while he was talking to Shri Ramachandra. ‘If anyone sees us or hears us talking, the guard will be killed by Shri Ramachandra.’ Shri Ramachandra accepted Mahakala’s stipulation, and pledged to follow it. Laxman was told to stand guard to make sure that no one entered. Mahakala began to pray to Shri Ramachandra, ‘You are Vishnu Incarnate. The purpose for which You came as a human being is accomplished, so please return to Your divine land.’ Durvasa Rishi arrived while Shri Ramachandra was talking to Mahakala. All of you know what a terrible temper he has! He told Laxman, ‘Let me go to Shri Ramachandra at once, otherwise I will reduce both Ayodhya and Shri Ramachandra to ashes with my anger.’ Laxman said, ‘Maharaj, please don’t burn Shri Ramachandra or Ayodhya. Please go in without hesitation, then Shri Ramachandra will kill me to keep his pledge and I will be happy to die at his hands.’ Mahakala went away as soon as Durvasaji entered. ‘Maharaj, how can I serve you?’ asked Shri Ramachandra. ‘I am very hungry,’ replied Durvasa Rishi. ‘Give me some food at once.’ Shri Ramachandra served him with food at once.

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Then, it was time to do justice as per the pledge Shri Ramachandra had made. ‘I will have to kill Laxman,’ said Shri Ramachandra. Vasishthaji said, ‘You do not need to kill Laxman; just give him up. To give up someone is the same as killing them.’ Shri Ramachandra gave up Laxman. But, how could Laxman stay alive without Shri Ramachandra? He went to the bank of the Saryu, and gave up his body. How could Shri Ramachandra live without Laxman? He became free of the maanav bhaava (the feeling of being a human being), and was filled with grief. He began to say, ‘I will give the Kingdom to my Dharmatma brother Bharat, and follow Laxman.’ When this came to Bharatji’s ears, he came running to Shri Ramachandra. He said respectfully, ‘Brother, why do you want to deprive me of serving you? I swear by Satya that without you, I want neither an earthly Kingdom, nor the joys of Heaven. Satye` naaham shape` raajan svargabhoge`na chaiva hi, Na kaamaye` yathaa raajyam tvaam vinaa raghunandana.’ (Uttar Kand 107. 6) The common people were half dead at the thought of the possibility of being separated from Shri Ramachandra. They prayed to Him, ‘Maharaj, wherever you go, we will go with you. Gachhantamanugachhaamo yatra raama gamishyasi.’ (Uttar Kand 107. 12) Shri Ramachandra sent messengers to call Shatrughna. It is possible that He hoped that Shatrughna may agree to accept the throne of Ayodhya. At that time Shatrughna was living in a city called Madhura on the banks of the Yamuna. It is the

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same city that is now known as Mathura. As per Shri Ramachandra’s command, Shatrughna had established this city after killing Lavanasura. He made it the Capital and ruled the region from there. Shri Ramachandra’s messengers reached Shatrughna and told him all that had happened at Ayodhya. Shatrughna immediately handed over the Kingdom to his sons, and went to Ayodhya with all speed. As soon as he reached Ayodhya, he went to get Shri Ramachandra’s darshan, and bowed at His feet. He said, with great humility, ‘Elder Brother, I have heard everything. I have relieved myself of all my responsibilities of ruling the Madhura region, and have come with the fixed resolve of going with you. So please don’t give me any contradictory command. I do not want to disobey any command of yours, because to flout your command is akin to death for me.’ Having heard this, what was there for Shri Ramachandra to say? Seeing Shatrughna’s unshakable resolve He had to say, ‘All right Brother, do as you want – vaadhamitye`va (108. 16).’ He had already said, ‘Tathaastu’ and given His consent to the prayer of the people. Just then, Sugriva, Vibhishan, Hanumanji and others came to Shri Ramachandra. ‘Maharaj, we will go with you,’ they prayed. Shri Ramachandra gave Sugriva His consent, as a friend, but told Vibhishan to continue to rule over Lanka. Vibhishan bowed his head and accepted Shri Ramachandra’s decision. Ultimately, Shri Ramachandra told Hanumanji, ‘Hanumanji, you have taken a vow to live on this earth for a very long period of time. Why do you wish to break your resolve?’ Hanumanji understood Shri Ramachandra’s indication. He folded his hands and said, ‘All right, Prabho. I will obey your command and live on this earth for as long as your world-purifying kathaa (story) is heard on this earth.

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Yaavat tava kathaa loke` vicharishyati paavanee, Taavat sthaasyaami me`dinyaam tavaagyaamanupaalayan.’ (Uttar Kand 108. 35) Then, Shri Ramachandra accepted Bharat’s advice and divided the Kausal region into two parts. He gave North Kausal to Luv, and South Kausal to Kush. Bharat’s sons were also crowned suitably. Shri Ramachandra gave all the vital advice, commands, and messages, and then He went to His supreme abode with both His brothers, His people, the vanars, and others. They were all welcomed by the Devtas. All who had gone with Shri Ramachandra were given appropriate abodes. This is where Maharshi Valmiki Maharaj has concluded his historical verse, which is the very first epic to be written. After this comes the last chapter, describing the importance of this work. Actually, the word ‘samaapti’ (conclusion) does not mean ‘the end’. The meaning of samapti is, sampak aapti, samyak praapti. Aapyate`-praapayte`, aapnoti-praapnoti (giving and taking) are used in common parlance. According to the Sanskrit language, ‘I have obtained what I have heard,’ is what samapti indicates. Our Gnan is established in words, and is conveyed through words by one person to another. Anuviddhamiva gnaanam sarvam shabde`na bhaasate`. (Vakyapadeeya 1. 123) Wherever there is Gnan – whether it is in the mind or in speech – it always has words. In the opinion of our grammarians Gnan cannot exist without words. There are always words in whatever we think. And, the word never fails to give us something.

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So, the meaning of the word ‘samapti’ is, ‘whatever you are giving me has been received by me’; ‘I have got what I wanted’. ‘Samyak’ means ‘well and truly’. To get well and truly is called ‘samapti’. So, we should see what we have got by listening to the katha (discourse, or story) of the Valmiki Ramayana. Now, look at the word ‘kathaa’. The meaning of the word katha, as per the Vedas, is not a story or a tale. The Rig Veda mentions the word ‘katha’ more than twenty times. Katha means katham – why? When a principle is explained, the reason for it is also explained, and that is called a ‘katha’. For example, ‘ye`na prakaare`na iti yathaa’, ‘te`na prakaare`na iti tathaa’, and, ‘sarve`na prakaare`na iti sarvathaa’. In the same way, ‘ke`na prakaare`na iti kathaa’ is used. The question is, how is our life developed by listening to the katha? Worldly matters, attachments and aversions, and other thoughts that sully our heart can be removed only when we think about that, which is pure, or we think about the Atma, the Paramatma, or if we listen to the katha of Shri Ramachandra and Shri Krishna. The words of their katha enter our heart and give us the ability to see the meaning – not of worldly subjects, but, of the Vedic verses. So, to cleanse our heart and make it pure, it is essential to hear the katha of the Bhagwan. The Bhagwat says: Shrinvanti gaayanti grinantyabheekshnashah smaranti nandanti tave`hitam janaah, Ta e`va pashyantyachire`na taavakam bhavapravaaho paramam padaambujam. (Bhagwat 1. 8. 36) The meaning of this is that if you get someone who is willing to listen, tell him the katha. If you find someone ready to tell you the katha, listen to him. If you find neither a speaker nor a

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listener, sing the katha to yourself. Use these methods to always remember the object that does not sully your mind with worldly thoughts, but purifies it instead. Take pleasure in that which is pure; savor it. You may have heard this, or read about it; Mahatma Gandhi once heard the Bhagwat from Malviyaji Maharaj. After that, he said in a public speech, ‘I did not know that Dharma is so enjoyable. It is only after listening to the Shrimad Bhagwat that my heart has begun to savor the feelings of Dharma.’ So, when we listen to the katha, and begin to savor the feelings of Dharma, we begin to love the katha. When love for the katha develops in us, our worldly attachments and aversions are dispelled. When all worldly considerations are removed, we get the direct experience of the Paramatma; that is, the Satya that exists in all of time, in every place, in all forms, in every Atma, and is indivisible. The Valmiki Ramayana portrays the character of Shri Ramachandra in a way that inspires you in joy and sorrow, in union and separation, in life and death, and at all times. The character of Shri Ramachandra is an ideal for every mother, father, and brother. I did not have the book before me; I spoke from memory. We also faced a time constraint. So I could not elaborate to allow you to savor the Valmiki Ramayana in greater depth. If you can read, you should definitely make time to read this great work. The dialogues it contains are most enjoyable, and useful for our lives. The utility of our scriptures is not for us to go to Heaven, or to save us from Hell. It is not even to obtain liberation. The purpose of our scriptures is to improve this very life, and to convey that in this world there is nothing superior to the human being. A human being is not only the Ishwara, he is greater than the Ishwara! Valmikiji’s purpose in obtaining Brahmaji’s boon and Naradji’s teaching, and creating this

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great epic is to instill in us an enthusiasm and determination to evolve. I do not know how long the printed Ramayanas will endure, but the characters and ideals of Shri Sita-Ramachandra in it will always prevail for humans beings. People will always desire that a great man like Shri Ramachandra lives in this world, to enhance its beauty and bring good fortune to all. For fifteen days, you all listened to the Rama katha with great love, giving me the opportunity to talk about it to you. This is a matter of great good fortune for me. I should be obliged to you, feel grateful that I was given a chance to immerse myself in Shri Ramachandra for fifteen days. I could savor the sweetness of His character, laugh with Him, talk about Him, and get His darshan in my heart. You made me sit on an elevated seat, while you sat on the grass at a lower level. But, the one who sits on a higher level is not the greater person; it is the one who makes another person sit on an elevated seat, who has the greatness and magnanimity. The height of the seat is not important – what is important is the greatness of the heart. It shows the greatness of your heart that you elevate me and grant me the opportunity to discuss the Lord. I feel extremely happy when I see how Shri Laxmi Nivasji Birla and his Dharmapatni Smt. Susheela Devi Birla spare the time to organize such discourses, and listen with so much faith. It is my auspicious wish for them, that their inclination for Dharma and bhakti increase steadily – dharma` matirastu! Bhagavati ratirastu!!.

Om Shantih Shantih Shantih

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