- RAMAKATHA RASAVAHINI - PART 2
- The Rama Story, Stream of Sacred Sweetness
Chapter 4b: An Ally Accepted
Chapter 5a: Success in the Search
This Book!
The Rama Story, Stream of Sacred Sweetness, has been for millions of men, women and children, for many centuries the perennial source of solace during sorrow, vitality when floored by vacillation, illumination while confounded, inspiration in moments of dejection and guidance while caught in quandaries. It is an intensely human drama, where God impersonates as man and gathers around Him, on the vast world-stage, the perfect and the imperfect, the human and the sub-human, the beast and the demon, to confer on us, by precept and example, the boon of Supreme Wisdom. It is a Story that plays its tender fingers on the heart-strings of man, evoking lithe, limpid responses of pathos, pity, exultation, adoration, ecstasy and surrender, rendering us transformed, from the animal and the human, into the Divine which is our core.
No other story in human history has had such profound impact on the mind of man. It transcends the milestones of history and the boundaries of geography. It has shaped and sublimated the habits and attitudes of generations. The Ramayana, the Story of Rama, has become a curative corpuscle in the blood stream of mankind, over vast areas of the globe. It has struck root in the conscience of peoples, prodding and prompting them along the paths of Truth, Righteousness, Peace and Love.
Through legends and lullabies, myths and tales, dance and drama, through sculpture, music and painting, through ritual, poetry and symbol, Rama has become the Breath, the Bliss, the Treasure of countless Seekers and Sadhakas. The characters in the Rama Story have invited them to emulation and to be elevated themselves. They have provided shining examples of achievement and adventure; they have warned the wavering against vice and violence, pride and pettiness; they have encouraged them by their fidelity and fortitude. To every language and dialect that the tongue of man has devised for the expression of his higher desires, the Story of Rama has added a unique, sustaining sweetness.
Sai (Isa, God), whose Thought is the Universe, whose Will is Its History, is the Author, Director, Actor, Witness and Appraiser of the Drama that is ever unfolding in Time and Space. He has now deigned to tell us Himself the story of this one epic Act in that Drama, wherein He took on the Rama role. As Rama, Sai instructed, inspired and invigorated, corrected, consoled and comforted His contemporaries in the Treta Age. As Sai Rama, He is now engaged in the same task. Therefore, most of what the readers of Sanathana Sarathi perused, month after month, (during these years) with ardour and pleasure, as instalments of this narrative -- The Ramakatharasavahini -- must have appeared to them "contemporary events and experiences", and "direct counsel to them in the context of contemporary problems and difficulties". While reading these pages, readers will often be pleasantly struck by the identity of the Rama of this Story and the Sai Rama they are witnessing.
"Science" has moulded this earth into the compactness and capsularity of a space-ship in which mankind has to live out its destiny. "Sai-ence" is, we know, fast moulding this space-ship into a happy home of Love. This book must have been willed by Sai as a paramount panacea for the removal of the ills that obstruct that Universal Love - the morbid itch for sensual pleasure, the mounting irreverence towards parents, teachers, elders, spiritual leaders and guides, the disastrous frivolity and flippancy in social, marital, and familial relationships, the demonic reliance on violence as a means of achieving immoral ends, the all-to-ready adoption of terror and torture as means of gaining personal and group gains, and many more evils besides.
Sai Rama has recapitulated herein, in His own simple, sweet and sustaining style, His own Divine Career, as Rama! What great good fortune, this, to have in our hands, to inscribe on our minds, to imprint on our hearts, this Divine narrative! May we be processes by the study of this Book into efficient and enthusiastic tools for consummating His Mission of moulding mankind into One Family, of making each one of us realise Sai Rama as the Reality, the only Reality that IS.
Sai has declared that He is the same Rama come again, and that He is searching for His erstwhile associates and workers (bantu, as He referred to them in Telugu) in order to allot them roles in His present Mission of resuscitating Righteousness and leading man into the Haven of Peace. Let us pray, while ruminating over the first half of this Story, that we too be allotted roles and may He grant us, as reward, the Vision of that Haven.
Rendered into English by N. Kasturi.
Prasanthi Nilayam, India.
Rama is the Indweller in every Body. He is the Atma-Rama, the Rama (Source of Bliss) in every individual. His blessings upsurging from that inner Spring can confer Peace and Bliss. He is the very embodiment of Dharma of all the Codes of Morality that hold mankind together in Love and Unity. The Ramayana, the Rama story, teaches two lessons: the value of detachment and the need to become aware of the Divine in every being. Faith in God and detachment from objective pursuits are the keys for human liberation. Give up sense-objects; you gain Rama. Sita gave up the luxuries of Ayodhya and so, she could be with Rama, in the period of 'exile'. When she cast longing eyes on the golden deer and craved for it, she lost the Presence of Rama. Renunciation leads to joy; attachment brings about grief. Be in the world, but, not of it. The brothers, comrades, companions and collaborators of Rama are each of them examples of persons saturated with Dharma. Dasaratha is the representative of the merely physical, with the ten senses. The three Gunas - Sathwa, Rajas and Thamas - are the three Queens. The Four Goals of Life - the Purusharthas - are the four Sons. Lakshmana is the Intellect; Sugriva is Viveka or Discrimination. Vali is Despair. Hanuman is the embodiment of Courage. The Bridge is built over the Ocean of Delusion. The three Rakshasa chiefs are personifications of the Rajasic (Ravana), Thamasic (Kumbhakarna) and the Sathwic qualities (Vibhishana). Sita is Brahmajnana or the Awareness of the Universal Absolute, which the Individual must acquire and regain undergoing travails in the crucible of Life. Make your heart pure and strong, contemplating the grandeur of the Ramayana. Be established in the faith that Rama is the Reality of your existence.
-BABA-
Prasanthi Nilayam, India.
While Bharatha was thus spending his days at Nandigrama in the constant contemplation of Rama, far away in the forest, on the Chitrakuta Peak, Sita, Rama and Lakshmana were praising his devotion and sense of dedication. They were happy in the peaceful, quiet forest home. One day, a fool named Jayantha sought to measure the valour of Rama, an adventure as foolish and suicidal as the attempt of an ant to discover the depth of the Ocean!
Prompted by sheer mischief, he transformed himself into a crow, and approaching Sita, who was seated by the side of Rama lost in the contemplation of the scenery spread out before them, and with his sharp beak, he pecked at the sole of her tender foot, causing blood to trickle from the wound. Seeing the stream of blood, Rama plucked a blade of dry grass from the ground and threw it at the crow.
Rama will never hurt any one who has not done any injury. But, when it is necessary, and when it has to be done, even Rahu will swallow the Moon, isn't it? So too Rama. He will never hurt the innocent. But, that blade of grass became a huge flame of fire and flew towards Jayantha. And, when he fled, it pursued him relentlessly wherever he went. Helpless and frightened, the crow returned to its original form and Jayantha fell at the feet of Rama praying for succor. Indra came to know that the culprit was his own son and he too repented for his son's audacity and irreverence.
Jayantha prostrated before Rama and pleaded for mercy. He said, "I am a fool. I did not realize the baseness of my deed. Save me from your anger, from this fire."
Rama pitied the poor fellow, who had so humbled himself. He made one of his eyes ineffective and sent him away alive, as a single-eyed individual. The blade of grass that had become a missile of fire was neutralized by him and it resumed its nature. Jayantha was grateful that he was let off with just a token punishment for the heinous crime he had committed; he lived for a long time on the Chitrakuta Peak, where Sita, Rama and Lakshmana had taken residence. One day, the tenth day of the bright half of the month Margasira, Rama ordered Jayantha to proceed southwards from his habitat.
Sita, Rama and Lakshmana too left Chitrakuta and reached the hermitage of the great Sage, Athri. The Sage came to know in advance of the intention of Rama to visit his retreat, through his pupils. So when Rama was approaching the Asram, he moved far out on the forest track in order to welcome Rama, Sita and Lakshmana. Athri was so overpowered with joy at the sign of Grace, that he shed profuse tears in his ecstasy and declared that the visit had indeed made his life realize its highest aim. He said that his austerities had at last borne fruit that day. That evening, the Sage Athri gathered his pupils and placed a high seat for Rama at the head of the assembly. His consort Anasuya had meanwhile attended to the needs of Sita and brought her too to that place. Then, he described to all present the sacredness of the occasion, the powers of Rama, Sita and Lakshmana, and the Divine Forces that had incarnated as those three. Anasuya also praised the virtues of Sita, and gave her holy counsel on the duties of women and the ideals they should ever hold dear. Sita spoke of the fact that every individual, every being, and every creature had the feminine principle inherent in its composition; she said that though there are masculine and feminine roles, acting on the world stage, all are basically feminine, when their strength, emotions and attitudes are considered. She said that her Lord, Rama, is the incarnation of the One and only Masculine principle in the Universe. In him, she said, there is no trace of duality, of mine and thine, of grief or joy. He is the embodiment of fearlessness; He is strength personified. Purusha or the Eternal Masculine has wedded Nature or Prakrithi, the Eternal Feminine. Though Nature appears manifold and variegated, it is really One undifferentiated Unity. Thus Sita revealed the truth of the Rama principle to Anasuya, the consort of the Sage Athri.
Rama, Sita and Lakshmana spent a very happy time at the Asram of the Sage Athri. They gave good counsel to the residents and pupils on various problems of right conduct. Then, taking leave of the Sage, they resumed their journey through the jungle. The Asramites shed tears of sorrow when they parted company. Despite their determined attempts to accompany Rama during the subsequent stages of his forest life they had to stop away and resume the life for which they had dedicated their lives. They had to witness helplessly the departure of the Divine Master of their hearts.
The jungle echoed with the roar of ferocious beasts that wandered about in search of prey. Manifold varieties of plumaged birds sang melodiously on the trees. Each had a peculiar beauty and melody: their coos and cries were balm for the ear. It appeared as if they had entered a new world of thrills. While passing through this region of awesome grandeur, suddenly their eyes fell upon a lovely hermitage, which had at its center a picturesque temple. Lakshmana moved forward, and cleared the track, pushing back the bushes that stood across. He broke off the thorny creepers that hung overhead and threatened to harm wayfarers. Rama and Sita could walk safely along the track he cleared. When they came to the precincts of the hermitage a charming garden presented itself before them. Well-fostered and affectionately looked after, the fruit trees and flowering trees rose beautifully from the ground, with their charming crowns of beauty. The branches were drooping under the weight of ripe juicy fruits. Sita was filled with delight; she forgot all exhaustion; she was lost in the heavenly peace and joy that she had come into. She walked behind Rama, imbibing the thrill of the Nature that surrounded her. When some residents noticed their approach, they ran in haste to their Preceptor; he hurried forward to the main gate to welcome Rama, Sita and Lakshmana. His eyes were streaming tears of joy. Appropriate hospitality was offered to the guests; they were taken in and given cool refreshing drinks; tasty fruits and tubers were placed before them. The guests accepted their attention and regard with great pleasure; they partook of the simple repast. In the evening, they took bath and performed due rites. Rama spoke to the residents on ideal modes of conduct and behaviour. He permitted them to ask questions on the doubts that might be puzzling them and the knotty points of interpretations of the scriptures. They welcomed the opportunity most enthusiastically. Rama, too, offered convincing and clear explanations, in simple and satisfying words. Without doubt, the dwellers of the Asram experienced very Heaven on earth. They spoke among themselves with great delight that the Presence of Rama was as elevating an experience as contact with God Himself in Heaven.
When dawn broke, Rama, Sita and Lakshmana bathed and went through the matinal rites. In spite of the plaintive prayers of the Asramites, they started on their journey, expostulating that people should not stand in the way of their vows and resolutions. They had resolved, they said, not to stay in one single hermitage or place for more than one single night.
When they resumed their journey, and passed through the forest, a monstrous form, being the frightful ogre Viradha, appeared all of a sudden and rushed menacingly towards them. Sita was naturally frightened at the apparition; but, soon, she mustered courage knowing that, when she had the Lion Rama to protect her, she had no need to be frightened at the 'lame fox' that had presented itself! "Let it roar its worst", she consoled herself. She stood behind Rama and watched developments. Meanwhile, Lakshmana shot at the monster a sharp arrow from his bow. Soon, he showered many missiles on it. When it was wounded by the arrows, Viradha transformed into a blazing fury of anger and appearing like the very embodiment of death and destruction, pounced upon Lakshmana. Rama saw that his brother was getting exhausted by the struggle; he fixed a crescent headed arrow to his redoubtable bow and shot at the ogre. The arrow shattered to pieces the formidable three-pronged spear that the ogre was flourishing; it then sliced off the head of the monster. At that very moment, a bright heavenly form emerged from the fallen corpse!
Viradha had been born as an ogre on earth in consequence of a curse that he had invited upon himself from his divine Master, Kubera. He was one of a group of heavenly angels, Gandharvas, who were serving Kubera. Kubera had, later, taken pity on him and declared that his demonic career would come to an end the moment he met his death through an arrow from the bow of Rama. He could then return as a Gandharva to the Presence of Kubera, it was said. So, the Gandharva fell at the feet of his Saviour, and extolled him with high praise, before leaving for his permanent abode.
Rama interred the huge body of the demon that lay on the ground; he also went through the rites prescribed for such disposal. Just then a shower of rain fell on the spot, as if the gods above were showering tears of joy at the compassion that Rama was evincing.
Next, Rama entered the famous hermitage of the sage Sarabhanga. Even while he was nearing the asram, the ascetics and monks were talking among themselves of the havoc caused by the inroads of Ravana, the demon King. When Rama, Sita and Lakshmana appeared before them in the midst of their conversation, they sensed the meaning of their visit and knew that their fears would soon come to an end. When the sage Sarabhanga saw the divinely charming figure of Rama, he could scarce believe his eyes; he doubted whether it was a dream, or an illusion, or some strange experience caused by meditation mania. But, soon, he realized the genuineness of his good fortune; he was overwhelmed with the ecstasy of winning his long-desired goal; he knew that his asceticism had at last been blessed by the fruition of his yearning; he offered them profuse hospitality.
He extolled Rama to his heart's content. "Rama! You are the Heavenly Swan moving majestically on the waters that fill the minds of the sages. Ah! This day. I have realized the Goal of life," he said. "Rama! I am unaware of any spiritual discipline worth the name. It was possible for me to win you through just one path, the path of Love. My eyes have seen you now; they need look on nothing else. And, you have given word that day that you would fulfill the wishes of the sages. Well. Now you have to stand by that word. My wish is this: Stand before me in this most charming form, until my breath leaves this body. I wish to cast off this body even while my gaze is fixed on you," he appealed.
Within minutes, a pyre was set up; he ascended it and it was lit, with Sarabhanga sitting unconcerned on top, with eyes shining in joy at the ecstasy of looking on at Rama. The eyelids did not quiver: the gaze did not slacken. With the forms of Rama, Sita and Lakshmana imprinted on his heart, Sarabhanga reduced his body into a handful of ashes. The blue placid waters of his heart reflected the blue form of Rama, whom he had adored until the very last. His soul merged in the Universal that was before him.
Though at first the asramites were grieving over the departure of their Preceptor and Master, they soon realized that he had the unique fortune of a rare blessing. God Himself had come in human form and blessed him with mergence in His majesty and glory. They felt that they too had shared in that gift of Grace; they adored Rama and extolled him in various ways. They shouted 'Hail! Victory! Victory!' and taking the ashes of their Master, they applied it on their brows in reverent gratitude.
The news of the immolation of Sarabhanga soon brought to that hermitage residents from other asrams as well. They fell at the feet of Rama and praised him and his mission of compassion. "Lord! How fortunate was Sarabhanga," they cried. "Many a sage has fallen prey to the voracious ferocity of the Rakshasa tribe of demons in this area. But Sarabhanga was blessed by the Lord Himself. He offered his body and life to the Lord Himself. "Lord! Save us from these rapacious enemies. Let us progress in our spiritual exercises and disciplines, without these demonic raids. And, at the end of it all, O Lord, bless us with the fruit we strive for: Your Presence before our Vision," they pleaded.
Meanwhile, a sage, Sutheekshna by name, came forward and prostrated before Rama. He was the pupil of the renowned Agastya. He was an incomparable devotee and his mind was saturated with love for Rama. He had steady faith that God can be won by Love alone. He could not picture before his mind's eye any form of God other than Rama. He gazed upon Rama, without winking an eyelid, lest even that fraction of time should go waste. His heart melted into adoration at the sight of Rama.
He said, "Lord! Did you come so far into this region just to bless me? Can you not merge me into the Love you are? Having come upon the earth with this visible form, do you still wish that I should adore, as hitherto, the Formless Absolute? No. I love this Form, and this Name. I do not know any rite or ritual. I know only that you, the embodiment of Love, can be attained through love. Yearning is the only earning I have accumulated. That is the only asceticism I have subjected myself to. Tell me, is that not enough? 0, Saviour from the travail of Birth and Death! No form of worship is so effective as service of the Lord through Love, isn't it? Singing your glory, meditating on it, and deriving unspeakable bliss in the process - can anything else yield greater joy?" he said. Sutheekshna danced about, unaware of where he was or what he was doing; tears flowed in streams down his cheeks; he appeared insane for all who could not gauge the inner joy he was experiencing. Rama knew the urge within the Sage; he drew him near himself, and embraced him most lovingly. He spoke soft and sweet, to bring him round to a consciousness of his surroundings. While Rama was holding his hands, the great sage entered the supreme state of Samadhi. He became a doll, unmoved and immovable. Rama brought him back into consciousness; as soon as he came to, he fell at the feet of Rama, falling flat on the ground.
He raised his hands above his head and joining palms in adoration, he expressed his joy and took delight therein. He said, "Lord! You are the Conflagration that destroys the Forest of Delusion in which man has lost himself. You are the Solar Orb that makes it possible for the Lotuses of the Hearts of Good Men bloom in beauty and fragrance. You are the King of Beasts, come to destroy the brood of Demonic Elephants. You are the Eagle come to hunt down and destroy the bird that flits into birth and flits out of life, in a recurring cycle of joy and grief. Lord! Your eyes are as charming as Lotuses; my two eyes cannot drink in all the beauty of your effulgent Form. You are the Moon that sheds cool light to enrapture the twin Chakora birds, namely, the eyes of Sita. You swim happily as the Celestial Swan in the placid lakes that shine in the hearts of Sages. You are the Garuda Bird that preys upon and destroys the Serpents that breed in the minds of doubters and unbelievers. All cruelty, confusion and calamity will be burnt away when a tiny glance from your eye falls on them." He extolled Rama thus and in various other forms, and derived great joy at getting the chance. He also utilized the chance to gaze upon the Lord and to have His Image imprinted on his heart. He was not conscious of the passage of time or the needs of the body. He did not wink once while looking on and drinking deep the glory of Rama.
Rama watched him for a while and then he raised him up with his hands upon his shoulders. He said, "Sutheekshna! You are endowed with all desirable virtues. Ask from me anything you wish, for I shall bless you as you desire." The sage replied, "O, Friend and Kinsman of the Distressed! My wish is this: Reside ever in the depths of my heart, with Sita and Lakshmana." Rama said, "So be it." Then, with him as companion, Rama moved forward towards the asram of Agastya, with Sita and Lakshmana following him.
A short distance later, they heard the murmur of a river flowing by. When they walked towards the sound and neared the river, they could see a mountain peak beside the flowing water. In the middle there were beautiful flower gardens; and, like a lotus shining in the center of a tank, there could be seen the lovely hermitage of Agastya on a carpet of fragrant flowers.
Words cannot adequately describe the exquisite nature of that scene. Sita, Rama and Lakshmana stood petrified for a few moments at the captivating splendour. The atmosphere was so astoundingly spiritual. There, animals that are enemies of each other by their very nature, aquatic animals and land animals, beasts and birds of every type, sported and lived together, free from fear or enmity. They could see many monks and ascetics lost in meditation sitting on the river bank.
When they neared the asram, Sutheekshna ran forward to convey the tidings to his Master. He fell at his feet and declared, "O Teacher Great! O Embodiment of Mercy! The prince of Ayodhya, the very Sustainer of this Universe, has just come into our Asram with Sita and Lakshmana. The very person whom you were seeking to know and visualize through your spiritual practices for years, without regard to whether it is day or night, he has come to you, near you. Ah! What a great good Day is this! What great good fortune!". Sutheekshna forgot himself and was filled with immeasurable ecstasy.
At this, Agastya rose suddenly from his seat and walked fast into the open. He saw the three, coming towards him; tears flowed freely from his eyes. He ran forward, shouting, "Lord! Lord!". He clasped Rama to his bosom; he had no mind to release Rama from the embrace. He stood with his arms around Rama, clinging to him, as a creeper clings to the trunk of a tree.
Agastya could not contain the joy that welled up within him when he led Rama, Sita and Lakshmana into his hermitage. He invited them to rest on elevated seats. He had fruits and sweet tubers brought and he offered them for their repast. Then, he enquired about the journey they had gone through and, when Rama was answering his queries, Agastya listened with eyes closed in deep delight, tears of joy streaming down the cheeks. There was a happy smile hovering on his face. At last, he spoke, "Lord! I am convinced that there is no one more blessed than I am. The Lord, Narayana, has Himself come to me; He is staying in my hermitage! Is this true? Is it a dream? No. It is clearly a fact of experience. He gave expression to his joy in grateful and devotional words.
Rama said, "O Monarch among Monks! I have nothing to hide from you. You know too well the reason why I have come into the forest. Direct me, how I can destroy the brood of demoniac persons, the Rakshasas, who obstruct the austerities of sages and monks, and how I can protect and preserve from danger the dedicated servants of God; I shall act accordingly; I am awaiting your advice. In the cold Hemantha season lotuses shrivel up and die. The season has approached for the shriveling of the Rakshasas."
Hearing these words of Rama, Agastya smiled. He replied, "Lord! You are omniscient. I do not know why you require me to tell you how. I am unable to decide whether you are blessing me or testing me. Nevertheless, through the effect of your Grace, the Darsan (sight), Sparsan (contact) and Sambhashan (speech) that you have just now blessed me with, I am able to grasp the significance of your question. That too is your grace. Maya which is your creation and your puppet, your slave, lying at your feet, is watching ever, for the slightest raising of your brow, to carry out your commands. Through the skill endowed by you, Maya is creating all beings on earth and in heaven.
"Your Maya is unconquerable. It is harassing beings endlessly, that is to say, those who fall a prey to its machinations. That is a fact that is known to all. Your Maya is like the ficus, spreading far and wide; the orbs in the Cosmos are as the fruits of that tree; the beings and things that exist in this Cosmos are like the worms and larvae that creep inside the fruit. The fruit might appear lovely outside; but, when it is opened, hundreds of worms can be seen wriggling inside".
"Those attached to this exterior world and its transitory treasures are afraid of you, since in your aspect as Time, you cause inexorable ruin of their plans. The Cosmos itself is an appearance on your Reality. Rama! You are adored by all the worlds. You ask me for directions, just as a common man would; you praise me as men do. This raises a laugh in me. I am not concerned with anything now. I desire that you stay in this hermitage, with Sita and Lakshmana. That is the only boon I ask for. I prefer always to worship your Attribute-full Form, not your Attribute-less Principle. That is what I believe in and teach. That is my Ideal, my favourite Goal, my Aspiration".
"Therefore, grant me this boon. It is your sport, to elevate your servants, and yourself to slide into the background as if you are innocent of anything and ignorant of everything! But, do not elevate me. Do not ask me for directions. My duty is to assent and accept your wishes and to follow your footsteps. Father! Do not inveigle me into your Maya, and delude me into egoism, making me the target of your sport".
At this Rama said, "O Venerable Sage! This region is well known to you; so, what harm is there if you tell me which place I can select for my stay? This is what everybody would expect of you, isn't it?" Agastya replied, "Master! Since you have commanded me I shall obey implicitly and give answer. Very near this place, the sacred river Godavari is flowing. Since ages, that great river has been flowing full and free. Adjacent to it, we have the Dandakaranya; when you sanctify it by residing in it you would have conferred upon the monks and sages that live therein all content and happiness. For, that forest region and its guardian ruler are under a curse and afflicted thereby".
At this, Rama intercepted the sage with the words: "Master! Sita is anxious to learn the story of that curse. Tell us about it in detail". Agastya saw through that request and so he addressed Rama as "O, Director of this Eternal Play. Once upon a time famine raised its head in Panchavati area. All the monks and ascetics who lived there took refuge in the hermitage of Sage Gouthama. He gave them all they needed through the powers he had acquired as a result of his austerities! When the famine was over, the monks decided to return to their old dwellings".
"But, there were some pseudomonks among them, who conspired against him, and planned to bring him to disrepute. They brought a cow that was in the throes of death and made it enter the hermitage garden, on a particularly green and attractive patch. Gouthama saw it was about to bite a beautiful flower away from its stem; he attempted to drive it away. But, at his very first push, the cow breathed its last! The conspirator monks immediately laid on him the dreaded sin of 'go-hathya' (bovicide)! They condemned him as an outcast and a heathen. Gouthama desired to discover whether the cow died as a result of his push or as its allotted span had ended. He sat in deep meditation exploring an answer to this vital question. Soon it was revealed to him that it was but a trick played by inimical monks. He was disgusted at their despicable nature. He said, 'May this forest polluted by such low-minded persons be out of bounds for the good and the saintly. May it become the haunt of demonic yakshas' ".
"Another incident too added to the effects of this curse. The ruler of this region, Danda by name, violated the chastity of the daughter of his own preceptor, Bhrgu. Brghu listened to the pathetic story as related by his daughter and, in the extremity of his anger, he overwhelmed the region with a downpour of dust. Therefore, this area was sodden deep with mud, and in course of time, it was a thick jungle from end to end. The region is named Dandakaranya, after that infamous ruler. Rama! Crest-jewel of the Raghu Dynasty! I am certain that when you take residence in that forest, the Rakshasas will be decimated and the curse will be lifted. Monks and Sadhaks can once again dwell there and progress in their austerities. Humanity everywhere will benefit by this cleansing and this consummation. I may tell you that the sage who cursed will also be rendered happy by you, for he is sad at the consequence of his anger".
When Agastya finished his account of the story of Dandakaranya, Rama said, "Well, so be it. I shall reside there". He took leave of the Sage Agastya, and proceeded to the Dandaka forest, with Sita and Lakshmana. Before they left his hermitage, Agastya brought forth certain weapons that he had acquired by asceticism from divine Sources, and placed them in the hands of Rama saying that he had no wish to use them; they had now a wielder who deserved them and who could utilize them for a holy purpose. "Rama!" he said, "You are my shield, my strength, my prowess. These weapons cannot save me, but You can. Your Grace is the most powerful weapon I possess. You are my refuge, my fortress, the impenetrable armour for my breast".
Even as Sita, Rama and Lakshmana entered the thick jungle-ridden area of Dandaka, trees that had gone dry were thrilled into greenery and were covered with tender, whispering clusters of leaf. Weak, enervated creepers and vines suddenly felt alive, alert and active; they gave birth to bunches of fragrant flowers. The forest hastened to clothe itself in lovely green, speckled all over with multicoloured floral dots. They sought a spot where they could reside therein and soon arrived at the place known as Panchavati, which Agastya had indicated.
They saw there the old Eagle Chief, Jatayu. He was a great friend of Dasaratha accompanying him on his spatial expeditions to help the denizens of heaven. Rama related to the Eagle the sad news of the death of Dasaratha and alleviated his sense of loss and bereavement. Rama told him about himself, and spoke to him about Sita and Lakshmana, and of his other brothers. They were set on rigging up a thatched hut on the banks of the Godavari. Jatayu became a close friend, and through him they could acquire a clearer picture of the region. That night, they spent the hours under a tree in sound and refreshing sleep.
Rama wished to stay at Panchavati on the Godavari for some length of time. So, reclining under the cool shades of a spreading tree Rama called his brother near, and said, "Lakshmana! Brother! Fix upon a beautiful and comfortable spot in this area and build thereon a nice little cottage, as charming as you wish".
Lakshmana received this order as a dagger-thrust! He could not bear the agony. He fell at the feet of Rama, crying out in anguish: "Tell me what crime I committed to deserve this cruel command." Sita and Rama were struck with amazement at this behavior. Rama said, "Lakshmana! I cannot understand what makes you so sad. Have you heard any day a single cruel word from my tongue? Have I become so insane as to utter harsh, unpleasant words to you or any one else? You attend to my needs and wishes and serve me as the very breath of life. How then can I speak in cruel terms to you? Your grief is meaningless, mistaken. After all, what did I tell you now? I told you only this: Choose any spot you like and build thereon a hut for us to live in. Isn't it so?"
At this, Lakshmana closed his ears with the palms and protested sadly,"Rama! Rama! I cannot bear to hear these words." Rama was surprised at this gesture of grief. But, Lakshmana stood before him with folded hands, supplicating with the words: "Lord! There is no one in me to say 'I'. My only treasure, my only possession is Sita and Rama. I have no wish of my own; I have no will of my own. My wish, my will, is Rama's wish, Rama's will, Rama's command. Obeying it is my wish, my will. I am the slave who cares for none else, nothing else. How then can I bear to listen to words which indicate that I have to choose according to my wishes a spot for the cottage? As if I have the capacity and inclination to choose! Had I preferences of my own, how can I be a fit servant of Rama? How can I deserve this privilege and pleasure? It would mean I am unfit to be alive on earth, and my life is but a burden and a shame". Lakshmana stood, sobbing aloud, unable to stifle his grief.
Rama saw his plight. He consoled him with kind words. "Brother! Your heart is highly sanctified. I used those words in the ordinary worldly sense, but do not be under the impression that your brother is unaware of your innermost quality of dedication. Do not grieve."
Rama showered His smiles on Lakshmana and continued, "Brother! I am delighted at the purity of your devotion and the genuineness of your service. Your intentions are innocent and elevating. I will not pain you by such words hereafter. I spoke to you the language of common usage, that is all. Do not take them so much to heart. Come! Let us go and choose!" Saying thus, He took Sita and Lakshmana with him. After traversing some distance, Rama stopped and said, "Well! Erect the Parnasala here!"
When he heard those words, Lakshmana exclaimed in great joy. "Ah! I am blessed, indeed. My duty is to carry out such commands not exercising my wish or will, to do anything on my own." He fell at the feet of his elder brother; rising happy and content, he entered on the task of collecting branches and twigs for the hut that was to be their home.
Sita and Rama realized that Lakshmana had a highly sensitive mind, a delicately subtle intellect; they derived great joy within themselves at the recollection of the depth of his faith and devotion. Sita confessed to Rama on many occasions that life for her in the forest was even more delightful than life at Ayodhya, for the reason that a brother like Lakshmana was accompanying and serving Rama.
When Sita and Rama saw the hermitage constructed by Lakshmana, they were charmed by its beauty, its captivating simplicity and comfort, and the inspiring setting in which it shone. Sita entered the cottage, and was immediately struck by the skill and artistic taste of her brother-in-law. She praised him for finishing it so quickly and with useful adjuncts and parts.
The three of them spent their days happily in that cottage. News that Sri Rama had made the Panchavati his home and that he was residing there in a house of leafy thatch like their own, spread far and wide; so, every day, groups of ascetics trekked thither in order to offer their homage. They brought with them their pupils too; they had their fill of Darsan and they had the great good fortune of speaking to Rama and being spoken to, by Him. Thereafter, they left most unwillingly, praising Rama all the way back to their own hermitages.
Many others came, with the intention of solving the doubts that pestered them, while trying to understand the scriptures, and while attempting to define and interpret the Codes of Morality or the texts on Rituals. Others prayed to Rama and sought to clarify from Him whether the ascetic practices they were following were correct and beneficial. Since Rama was master of all Dharmas and since He knew full well all the scriptures, they derived the fullest satisfaction from His answers and directives. Each one was filled with joyous contentment.
While on the subject or questions and answers, it is best that the four grades of questions be clearly understood. Questions are generally classified into four groups: (1) Trivial; (2) Low; (3) Passable and (4) Praiseworthy. Questions that are raised in order to drag another into a controversy and later, to inflict a humiliating defeat on him, are trivial. Questions that are put in order to demonstrate one's own cleverness and skill are 'low'. Questions which announce the intellectual equipment and reasoning faculty of the questioner are 'passable', and belong to the third class. Questions that are asked with the sincere desire to remove one's doubts are 'praiseworthy' and belong to the highest class. It needs no mention that the sages, monks and ascetics came to Rama with the fourth type of questions only.
Rama and Lakshmana were filled with delight when they saw the ascetics. Many among them were overcome with admiration and gratitude when they listened to the ideals propounded by Rama, so simple, so easy to grasp and realize, so truly conforming to the dictates laid down in the Sastras and Scriptures, and so free from complexity. They burst into paeans of praise and adoration. "O Master Supreme!" they exclaimed, "O, Omniscient One, who knows the Past, Present and Future! Who else can be our Lord and Liberator? You reside in the hearts of Sages; we have secured you in our midst as a result of the austerities we have gone through. O, how fortunate are we! How have our wishes been fulfilled!" They departed from the Presence, most unwillingly, with tears of joy mingled with tears of grief streaming down their cheeks.
A few of them laid themselves under the shady trees a little distance from the cottage where Rama was, and were determined not to return to their hermitages. They gathered fruits and tubers from around the spot, and watched out for Rama, eager for additional chances of Darsan. When sometimes Rama came out of the cottage and walked around, they filled their eyes with the unforgettable picture, from behind some tree or bush. Thus they spent the days in full contentment.
Rama stole the hearts of all who came into His Presence; they became mad in their single-pointed devotion to Him; they felt that contemplation of His Face and repetition of His Name were all the austerity that they had to practice thereafter. He discoursed on Dharma and spiritual disciplines during both day and night, to those who gathered around Him.
Often, He called Lakshmana to His side and told him, "Brother! Having come for this holy task, how can I stay on at Ayodhya? How can I enact the further chapters of the Ramayana from there? This is the purpose for which I have come. The fostering and protection of the good and the godly, the destruction of the wrong and evil that threaten the peace and welfare of the world, the promotion of righteous behavior and activities ... these will proceed from now on". Thus, He informed his brother about what he had resolved upon and about the intent and meaning of His Incarnation as Man on earth.
Off and on, he raised Lakshmana to the role of a vehicle for spreading his teachings, intended for the uplift of humanity and instructed him on the ideals of morality and progress. "Lakshmana!", he said once, "Affection for the body, attachment towards possessions of any kind, egoism that breeds the conflict of 'You' and 'I', the bonds that grow between the individual and his wife, children and property - all these are the consequences of the Primal Illusion, Maya. That Illusion is basic, mysterious, and wondrous. Maya establishes her domain over all beings and things, all species of living creatures. The ten indriyas (five senses of perception and five senses of action) have each its presiding deity and Maya perceives the objective world and derives pleasure therefrom, through their instrumentality. Every item and particle of such pleasure is Maya-produced and therefore illusory, evanescent and superficial.
"Maya has two forms: One type is called Vidyamaya and the other Avidyamaya. The Maya named Avidya is very vicious; she causes boundless misery. Those drawn by it will sink into the depths of flux, the eternal tangle of joy and grief. The Maya known as Vidya has created the Cosmos, under the prompting of the Lord. For, she has no innate force of her own. Only while in the Presence of the Lord can she create the three-stranded Cosmos (Prapancha). (The three strands are Sathwa, Rajas and Thamas, each of which separately or in some kind of combination is characteristic of beings: Sathwa meaning the equal balanced temper, Rajas the sanguinary or the emotional, active temper, and Thamas, the ignorant, inert temper).
"The truly wise, the Jnani, who has realized the Reality, is the Person who has given up the rights and obligations of caste and society, of age and status and lives in the constant awareness that all this is Brahman. He has understood that there is no manifoldness or diversity here; it is all One. (Sarvam khalu idam Brahma; Na iha naanaa asthi kinchana). He knows that the entire Cosmos is constituted of the same Brahman, that there can be no second entity apart from Brahman.
"O Lakshmana! You must know that the Trinity (Brahma, Vishnu and Rudra (Siva)) are but the reflections of the one Brahman in each of the three strands or attributes - Sathwa, Rajas and Thamas. The Rajas attribute is personified as Brahma, the Sathwa aspect as Vishnu and the Thamas aspect is known as Rudra or Siva or Iswara. The entire Cosmos, including the world is the manifestation of the One Brahman through one or other, or some combination or other of these three attributes. So, the wise man will go beyond and beneath these three strands and seek the Origin in the One. He alone deserves the name monk or Vairagi - for he has no raga or likes and dislikes".
Sometimes, Rama had Sita and Lakshmana near Him and explained to them that so long as the Individual Jivi does not understand aright the affinities it has to Maya and to the Supreme Brahman, it can never liberate itself and merge in the Supreme; it has to remain a particularized Individual only, bound by the coils of illusion to the limits of name and form. But, Rama said, the instant the Individual discovers and knows that It is but the image of the Supreme, and that the distinction between the Supreme and Itself has no basis in Truth, Maya will disappear, like fog before the risen sun. This is the genuine Atmajnan, for, the Supreme is Param-atma and the Individual is the same Param-atma seen as an Image in the Body-with-name-and-form, the Upadhi.
"Act in accordance with the rules of conduct laid down for the status you have risen to and the call that has come to you (swadharma); you derive detachment thereby. Practice Yoga or the Search for Union with the Supreme; you derive Jnana thereby. This Jnana is the very last step in spiritual progress. It leads to Consummation. Adoring the Supreme with the greatest possible Love is called Bhakthi, Devotion. I shower Grace on such a one; Bhakthi will grant him full prosperity. Bhakthi emanates from the heart, spontaneously. It does not depend on extraneous things or persons. Bhakthi can confer Jnana too on the person who has dedicated Himself to the Supreme. The joy that Bhakthi endows on a man is unique and immeasurable. How does a person first decide to walk on the path of Bhakthi? It all begins with the compassion of some one good and godly sage or realized soul. This path leads men quickly to Me." Listening to such discourses, Sita and Lakshmana forgot where they were and under what conditions. Rama too seemed unaware of all that happened in the enthusiasm with which He dilated on the attractions of the spiritual path. They spent long periods in introspection and exploration of inner delight.
One day, Lakshmana was ruminating on these deep Truths and precious directives while he was keeping watch around the cottage. His eyes fell on a tiny sapling of lime, struggling upwards under the shade of a huge tree. He desired to plant it nearer the cottage and help it grow vigorously under his care; so, he was digging it up by the roots with intense love and attention, when the wicked and vicious sister of Ravana, Surpanakha by name, rushed into the scene!
As soon as her eyes fell on Lakshmana, she was allured by the halo of goodness and the splendor that illumined his body. She was struck dumb at the unexpected vision. She suddenly transformed herself into a charmingly pretty damsel and approached Lakshmana with amorous gestures. But, Lakshmana paid no heed; he continued his task, unaffected by the apparition. Surpanakha could not bear inattention any longer. She came close to him and in a pathetic voice, she appealed, "Lord! Why are you plunging me into despair? Cool my unbearable ardour; cast on me your loving happiness - conferring eye". Lakshmana did not react to her call; he heard her words, but he only smiled within himself at her audacity; he continued with his attempt to pluck the plant safely from the shade. Surpanakha lost patience; she prepared to draw him to herself. But, Lakshmana drew back, saying, "Mother! I am the bondslave of Sri Rama. I am not a free man; whatever I do, however small a job it may be, is done only as He commands", as a prelude to the advice he planned to give her. Hearing his words and curious to know with whom he was talking, Sita and Rama came out of the cottage into the garden. Rama noticed Surpanakha and recognized that she had changed into the damsel before him. He prepared himself for all eventualities. Meanwhile, Surpanakha pelted harsh abusive words at Lakshmana like, 'coward', and 'villain' and laughed loudly in scorn at his irresponsive behavior. She had not noticed Rama, all her attention and anger were fixed on Lakshmana alone. She pleaded before him, "O Most Charming! Wed me and be happy. I can delight you and serve you most loyally." Lakshmana tried to ward her off by saying, "Pretty woman! I am a slave; If I wed you, you will have to live as a slave", and continuing the jocular retort, he said in fun, "Well. There is my master, Rama; if you wed him, I will be your slave." Surpanakha took him at his word; she believed that it was good strategy. She turned to the cottage which Lakshmana had pointed to her; and, there, standing near the door, laughing together at her, she found a very beautiful woman and beside her, the embodiment of masculine charm!
Surpanakha was smitten with passionate love; she ran forward to Rama and weeping out her distress, she prayed, "God of Love! God of Beauty! Accept me as yours." Rama too decided to treat her to a homily and derive some fun out of the ludicrous situation before him. He said with a chuckle, "O Beauteous Woman! I cannot wed you, for, I am under the vow of monogamy. I have my wife here; my brother, Lakshmana there, has a wife, but, she is not here. So, wed him and derive fulfillment. He is the proper person for you; approach him." At this, the woman hastened to where Lakshmana was and started her appeals once again. She said, "Your brother has agreed to the wedding; so, do not delay; accept me". Her attitude now was very humble and gentle. Lakshmana grasped the absurdity of her plight and wanted to heighten the fun. He sent her to Rama and Rama sent her back to Lakshmana several times, until she grew so desperate, mad blinded by passion, she relapsed into her demonic nature! Her crooked intelligence told her that it was Sita that stood in the way of her success in this adventure of lust; for, Rama could not wed her, since Sita was by His side. If she were removed, Rama would certainly yield to her solicitations. So, she fell upon Sita in order to kill her and swallow her; for, she was a demon to the core. At this, Lakshmana stood ready, watching the face of Rama for orders. Rama realized that the woman was far gone and she had to be stopped. Feeling that an axe need not be used when the nails are enough, He raised his hand up, and counted four on his fingers, looking at Lakshmana.
Lakshmana immediately grasped the meaning of that command! By counting four, Rama indicated the Four Vedas, which are collectively called Sruthi, that is to say, "The Heard", which means, the Ear. Lakshmana had a sharp vigilant intellect and so, he could rightly interpret the slightest gesture of Rama. Rama had held his hand up, towards the sky. The sky or Akasa is the fifth elemental force, characterized by Sound; sound is the symbol for Brahmam, known as Sabda Brahmam, or God. God resides in heaven, and heaven is also indicated by the raised pointing hand. Heaven is also known as 'naaka' in Sanskrit; it has also another meaning, 'Nose!' No sooner did Rama make those two gestures, Lakshmana rushed towards the demonic woman with his sword drawn; he dragged her down to the ground, and shouting that her effrontery must be punished, he slashed off her ears and nose! Surpanakha raised such a loud wail that the forest quaked and quivered. She assumed her real shape as an ogress and yelled, "Is this just? How can you deform so cruelly a woman who has come to you? I shall bring my brother Ravana here and inflict retribution for this cruel act". With this, she disappeared quickly into the forest.
She went straight to the demon chieftains, Khara and Dushana in the Dandaka forest and wailed, "How can you bear silently this insult and injury dealt to your sister? For what purpose have you stored so much of valour and might? It is better you burn them into ashes. Are you masculine? Can you call yourselves so? Shame on you and your boast of heroism." They could not understand what had happened to her, and who had deformed her so piteously. They asked her, "Sister! Who inflicted this injury? Tell us; we shall wreak vengeance with all our might".
At this, Surpanakha started retailing her story. She began with an elaborate description of the charm and captivating beauty of Rama and Lakshmana. Hearing this, the brothers got wild and inquired why she was wasting her time and theirs with that superfluous prologue, "Tell us, who injured you? Who defaced you?" Then, she informed them all that had happened in the forest.
Khara and Dushana were highly incensed at the plight of their sister whose ears and nose had been slit; they collected an army of fourteen thousand ogres and marched in hot haste towards Rama and Lakshmana, the brothers who had punished her in that manner. The ogre warriors were so indomitable that they could not be defeated even in dreams; they knew no retreat or defeat; they were invincible in battle. Like winged mountains, they moved fast along the valleys in terror-striking groups, while the earth shook under their feet. Each of them was armed to the teeth with a variety of deadly weapons.
The earless, noseless widow, Surpanakha, with her bleeding face walked in front of the entire force, eager to take revenge. She was leading them to the patch of green where she had met the brothers.
But, she spelt an inauspicious beginning for the campaign. Hers was the bad omen for the expedition. A bleeding face, a widow, a defective - these are considered bad omens. Surpanakha was all there. The Rakshasas were not aware of the pros and cons of the signs and omens for starting on a march towards the battlefield; they relied on their physical and material might, and their nefarious stratagems. It is for this very reason that they are always unable to stand before the might of Divine and Dharmic forces.
For, who can withstand the power generated by the observance of Dharma and the Grace of God? They never paid attention to Righteousness or Divinity; they concentrated all their energies and skills on equipping themselves with physical might. Proud of their weapons, their muscles and their wickedness they strode forward into the forest, blowing their trumpets, roaring like lions, bellowing like wild elephants, yelling about their exploits and gyrating wildly in their wild dances. They never realized that their onslaught was comparable only to the onslaught of a sparrow on an eagle!
From a distance, Surpanakha pointed out to her brothers the hermitage where Rama was. To arouse the ogres into a final frenzy the army shouted, in unison. "Kill, catch, murder," and ran forward. When they approached the hermitage, the brothers challenged Rama, crying out at the top of their voices, "O Most Wicked, O Most Unfortunate! You dared deform our sister, did you? Now, try if you can, to save your life from extinction!"
Rama was already aware of their approach; he directed Lakshmana to keep Sita away, in a cave, and be on guard. "Do not worry about me in the least! Nothing ill can ever happen to me," Rama said. Lakshmana knew the might of Rama and so, he obeyed implicitly. He had no doubt at all about Rama's victory, He led Sita into the cave and stayed there itself, with his bow and arrow ready for emergence.
Rama stood before the hermitage, a smile lighting up his face and his Kodanda bow, well stringed, ready for the fray. Rama passed his hands gently over the matted hair on his head; at this, the ogres saw billions of blinding flashes emanating from the crown of hair. His arms appeared to their eyes as huge multihood serpents. As a lion glares at an elephant, and bares its teeth relishing the victory that was already assured, Rama the Lion stood defiant and terrible before the pack of frightened elephants. The cries, "Here is the person who deformed her", "Hold him", "Catch him", "Kill him", rose over the tumult. But, no one dared come forward to put that cry into action. However much they were prodded and encouraged, not one of them could muster enough courage to approach Rama.
The curses and cries of the ogres filled the forest, and wild animals in panic ran helter-skelter seeking shelter. A few ran into the cave where Sita was; Lakshmana sympathized with their agony, and allowed them in, so that they might rid themselves of fear and anxiety. He gave them refuge end welcomed them in. For, he knew that they were in dire distress.
The ogres who surrounded Rama were so overcome by his beauty and charm that they did nothing but stare at the glory and the splendor; many reveled in descriptions of his grace; many were lost in admiration and appreciation; all were bound to Rama through Love and Reverence. No one of them could or did raise a weapon against him or cast an angry look!
Surpanakha too joined in the praise. She said to Khara and Dushana, who were standing wonder-struck near her, "Brothers! What incomparable beauty is standing before us! I have never seen till now such charm, such grace, such pure harmony, such melodious physique. Do not kill him, but catch him just as he is and present him to me."
The brothers too were similarly entranced. They replied, "Sister! We too have never set eyes on such an embodiment of beauty. The nearer we approach him, the faster he binds himself to us, the more we are fascinated by his charm. We do not have even an iota of anger or hatred towards him. The longer we look upon him the more profuse the joy that wells up within us. Perhaps, it is this feeling that is called Ananda by the sages living here."
Khara did not like to converse with Rama, himself; So, he sent a messenger to him, to find out from him who he was, what his name was, where he came from, why he entered the forest and took residence therein, etc.
The messenger neared Rama and asked him the questions he was directed to place before Rama. Rama smiled at this behavior. He said, "Listen, fellow! I am a kshatriya, come into this forest to hunt wild animals like your master. I am not afraid even of the God of Death [Yamaraja]. If you feel you have the capacity, come, give me battle and win. Or, else, return home, every one of you, and save yourselves from destruction. I shall not kill those who run away from the field." This statement was carried by him back to Khara and Dushana, and it was related to him correctly. At this, the brothers took up their arms, the spears, axes, pestles, bows and arrows, and yelled until the skies were booming with the echo. They showered their missiles upon Rama. Rama cut them into pieces with a single arrow from his bow. Other arrows flew amongst them by Rama did as much havoc as fire or lightning could do. The ogres retreated before the onslaught, crying out in pain, "O Mother", "O Father", "Alas" "Save us" and so on in sheer agony and despair.
Seeing them fleeing, Khara, Dushana and their youngest brother Thrisira, called out, "Rakshasas! Do not flee from the fight. Whoever is found running away will be killed on the spot, by our own soldiers." At this, they planned within themselves, and said, "Well! It is far better to die at Rama's hand, than at some one else's or anywhere outside his Presence."
So, they came back to their ranks and moved forward towards the place where Rama stood. But, they were in no mood to give battle. They were so fascinated by the personal charm and splendor of Rama that they stood entranced gazing at the Divine Beauty.
Meanwhile, Rama let loose the arrow called Sammohana, which had the effect of deluding the enemy and confounding them. As a result, each soldier saw his neighbor as the person he had been deputed to destroy. Khara and Dushana had exhorted them to kill Rama, and so each one fell upon the other, shouting, "Rama is here", "here is Rama"; they killed each other in great glee. The entire place was cluttered up with the severed limbs of the ogres. Blood flowed in streams through the forest. Vultures and crows flocked around, eager to fill themselves with the carrion. Fourteen thousand ogres faced one person on that day in that field! The ogres died, every one of them, crying, "Rama", "Rama" when they fell. Khara and Dushana too died, along with their loyal henchmen.
The ascetics and sages who witnessed this scene of terror realized the unique valour of Rama and felt happy that the end of Ravana too was certain at the hands of this redoubtable hero. They were confirmed in their belief that Rama was the Almighty Providence who had come to wipe out from the face of the earth the entire race of ogres or Rakshasas, and thereby ensure the peace and prosperity of mankind.
As soon as the fierce engagement ended, Sita and Lakshmana came near Rama and prostrated before him. Rama raised Lakshmana gently from the ground and described to him the fate of the fourteen thousands and their masters, during the battle that lasted barely half an hour. He detailed the incidents with evident joy and interspersed the narration with many a smile and chuckle. Meanwhile, the eyes of Sita were roaming over the body of Rama in order to assure herself that he was unhurt, and had not suffered even a scratch. The next day, groups of ascetics and sages with their disciples and pupils visited the Panchavati Ashram of Rama, for they had heard of the destruction of the ogre army, achieved single-handed by the Prince from Ayodhya. They extolled Rama for his bravery and bowmanship. Some among them who had acquired the power of forward vision approached Rama in all humility and said, "O Master! You have to be vigilant and alert in the coming days. The Rakshasas are opposed to all limitations and regulations that justice and uprightness impose. Their daily routine is to cause harm to all and sundry. Their highest goal is to fulfil their selfish desires. They do not care how they fulfil them and by what means. They have an elder brother named Ravana who possesses vastly greater powers. His army is many millions strong. This termagant will certainly go to him and bewail her fate. And he won't desist from taking up her cause and trying to wreak vengeance on those who disfigured her".
Thus they forewarned Rama and Lakshmana, giving them such information as they had with them. Rama listened to them with a smile playing on his face. He said, "Yes. Yes. I am not unaware of this. I have come on this particular mission." He nodded his head, as if he was eagerly looking forward to the happy event of the encounter with Ravana himself. But, he did not speak more; he sat as if he was innocent of any knowledge of the future.
He turned his eyes on Lakshmana, and with a twinkle in the eye, he told him, "You heard it, didn't you?" Turning to the sages, Rama said, "Please do not become anxious or worried. I am prepared to meet all situations". They were consoled and comforted by that assurance and promise. Rama instilled faith and courage into them and allowed them to return to their hermitages, confident that they can continue their studies and practices in peace and tranquility undisturbed by the Rakshasa hordes.
As the sages foretold, Surpanakha lost no time to appear before her brother, Ravana, rending the air with her weeping. Hearing it the Rakshasas of Lanka were frightened that some calamity had overtaken their land; they came out into the streets and started discussing in groups what the reason could possibly be. Surpanakha barged into the Audience Hall of Ravana, the Rakshasa Emperor, and spouted angry invectives, to the astonishment and anxiety of every one present.
Her appearance was monstrous; her body was covered with blood, her words were poisoned by anger. Ravana understood that some one had inflicted great injury on her. Ravana was shocked at her plight. He roared from his throne, "Sister! Tell us in full what happened."
Surpanakha replied, "Brother! If you are a genuine Rakshasa, if the super-human powers gained by you after years of asceticism are real, then, come, the moment has arrived to use your valour, your courage and your heroism. Arise! Do not ignore the calamities that await you, and let things go by, lost in the intoxication that drink provides.
"You have paid no attention to events that are taking place at Panchavati, who has come there, for what purpose, and for what task. Princes determined to destroy the Rakshasas have entered the Dandaka Forest. They are felling to the ground lakhs of Rakshasa soldiers. They have cut to pieces the brothers, Khara and Dushana. They have wiped out of existence, in the wink of an eye, thousands launched against them. Their heroism is beyond description. Their personal beauty - Ah!" Here, Surpanakha halted and stood silent, contemplating the splendour that had enraptured her. Hearing her story, Ravana became uncontrollably furious. He gnashed his teeth; he slapped his thighs as if in a burst of challenge. "What? Did those vile persons kill Khara and Dushana? Perhaps, they did not know my name, that I am behind them as their support. Perhaps, they have not heard of my might and vengefulness."
Ravana continued to boast aloud retailing to the people present his exploits. Surpanakha interrupted him, saying: "O Mass of Wickedness! When your arch-enemy is dancing on your head, you are sitting here like a coward, extolling yourself and your invincibility! This is no sign of an emperor worthy of his throne. Perhaps, you do not know that sanyasins are ruined by the company they keep, emperors are ruined by the ministers they employ, wisdom is ruined by desire for appreciation, and the sense of shame is destroyed by imbibing drink. Well, brother; do not neglect fire, illness, an enemy, a snake and a sin on the ground that it is small and insignificant. When they grow big, they are bound to inflict great harm. Therefore, hasten: do not hesitate."
These words of Surpanakha poured the poison of hatred into the ears of Ravana. At this, Kumbhakarna, the other brother who was present, asked Surpanakha with a smile on his lips, "Sister! Who sliced your ears and nose?" With a loud wail, she replied, "Alas! This wicked deed was done by those very Princes".
Ravana then consoled her, to some extent; he then asked her, 'Sister! The nose is on the face; the ears are on the sides of the face. They cannot be sliced at one stroke. Now, tell me, were you sleeping soundly, when they cut them off? This is indeed surprising". The people present also wondered how it could have happened. Surpanakha replied, "Brother! I lost all awareness of my body, why, of the region where I was when those soft sweet hands touched me. When my eyes were drinking the charm of their beautiful faces, I was not conscious of what they did. The very sight of those Princes rendered me so entranced that I lost all awareness of myself and the surroundings. What shall I say of the ecstasy I derived by conversing with them! They bubble over always with joyful smiles; they know no other attitude or reaction. Even masculine hearts will surely be fascinated by their charm. They are really enrapturing representations of the God of Love. I have never so far set eyes on such beauty. Fie upon our Rakshasa prowess, our vile stratagems, our abnormal figures, our ugly appearance! We are indeed disgusting. Look upon them but once; you will swear I am right. Why? Khara and Dushana, who died in the battle were reluctant to fight with them. They were protesting and pleading with me: 'How can we feel enmity and fall upon these embodiments of auspiciousness and paragons of beauty?"
The courtiers and ministers assembled in the Hall listened to this description with awe and delight. Her words confounded even Ravana. The picture of Rama that she drew was something that gave him great joy and peace, when he contemplated on it. Deep within him, he felt an urge to cast eyes on that inspiring embodiment of divine charm. As he listened to his sister, the anger that had raised its hood within slowly slithered away. He decided to investigate calmly what really happened at Panchavati.
So, he addressed his sister thus: "Sister! Tell me, do those two brothers live at Panchavati all alone? Or, are there others with them? Have they no followers, companions or courtiers?" Surpanakha replied "No. They have no band of bodyguards or kinsmen or warriors. The elder of the two, named Rama, has a woman with him, who is endowed with superlative beauty. She is even more charming than they; she is the very Goddess of Love, in human form. The two brothers are resident at Panchavati, with this woman; they roam about freely and without fear in the forest glades and valleys. In fact, I have never so far set eyes on such perfect feminine beauty; the like of her does not exist on heaven or earth".
Listening to the words of Surpanakha, the lusty passion of Ravana was aroused, and he became the bond-slave or ruinous foolishness; he wriggled out of the feelings of hatred towards Rama and Lakshmana and started planning stratagems to bring Sita away from their presence. He sank in thought and was plunged into anxiety and restlessness, without any effort to quench hunger or thirst. Such was the fatal fascination that haunted him. While Surpanakha was describing the beauty and splendour of the brothers, Rama and Lakshmana, there was one person in the Audience Hall, Vibhishana, who gave ear to the story with joy in the heart and tears in his eyes. He installed those Divinely charming figures in the temple of his heart and yearned deeply for the chance of being in their Presence and falling at their feet. "Will they receive me? Can I be saved? Do I deserve to be blessed by them?", he asked himself. He told himself: "They are Divine, for certain. They have appeared on earth in human form, in order to destroy the wicked brood of Rakshasas". He offered in his mind all that he had and was; he began living in the constant meditation of their glory from that very moment.
Ravana had fallen from the Yogic heights he had reached in his previous lives and so, he was roaming about as a Rakshasa; really speaking, he was a great devotee of God. He was aware, deep within his consciousness, of the Universal Absolute, named Narayana. He was not unaware of the fact that Rama was Narayana Himself come in human form in order to confer joy and peace on the gods and in order to destroy all traces of demonic wickedness on earth. However, since there was no other route for him to reach Narayana, he had to cultivate wanton wickedness and violent hatred, and invite Rama to kill him; of course, this might be called a type of devotion that is stupid and infamous. But, his inner aim was to cross the ocean of Birth-death, through that act of self-abnegation and surrender to Narayana. [see also: Ramakatha Rasavahini, Part 1, Chapter 3]
Meanwhile, since his body and mind had grown out of Rakshasa urges and developed with the help of demonic sustenance, he ignored the Divine in him, which was calling for merger in the Divine Rama. He relied on his Rakshasa nature and awakened its sinister possibilities and powers. The Divine and the Demonic facets of his personality rose and sank alternately, moment after moment. So, he convinced himself at last that the two brothers were Royal Princes and no more; he resolved that he would kill them both and bring away the lady, of whom he was so enamoured. He promised his sister that he would avenge the injury inflicted on her in that manner. He announced that the Assembly was adjourned; he ordered his aides to bring to the Audience Hall the imperial chariot for his journey. He took his seat in the chariot with no companion beside him. He hurried to the 'sea-shore dwelling' of Maricha, and sat by his side, detailing to him the events that had happened. He ordered Maricha to play his part in the execution of his plan. But, Maricha said that he had borne the brunt of the might of both Rama and Lakshmana, once already. [see also: Ramakatha Rasavahini, part 1, Chapter 6(b)] He told Ravana that they are not of the common run of Princes; he advised him against such wild enterprises. He argued long and lovingly with Ravana, to dissuade him. But, passion had made Ravana blind to the dictates of duty and morality. So, he threatened to punish Maricha, if he did not yield to his will. Maricha decided within himself that it was better to die at the hands of Rama than of the Rakshasa that Ravana was. He agreed to the proposal that Ravana laid before him, and got ready to play his part in the conspiracy.
Ravana proceeded to the Dandaka Forest, with Maricha following him close. On the way, Ravana explained to his companion the strategy he had conceived. He directed Maricha to transform himself, by means of his demonic powers, into a lovely golden deer. He wanted him to frisk about, in that alluring form, before the hermitage where Rama, Sita and Lakshmana were. Maricha had to assent, since he had no way of escaping from his ire. Ravana told him: "Rama will try to capture you, and will follow you and you should lead him far into the distance, and from thence, you must yell in painful agony, 'O Sita! O Lakshmana', in a voice exactly like that of Rama". Then, keeping the chariot afar, both moved towards the hermitage.
While this web was being woven, at the hermitage in Panchavati Sita and Rama suddenly felt that the moment of fulfillment of their task had come. Rama sent Lakshmana to collect tubers and fruits for the day. And, noting that the proper hour had come, he told Sita thus: "Companion! You know all. Both of us are aware why we have come on earth, and what our task is. That task is now calling us; we have to enter upon it, in right earnest now. Your nature and characteristics are noble and holy beyond measure. We both have assumed these human bodies, through rites associated with the Fire Principle. My body arose from the Offering brought out of the flames of the sacrificial Fire by the God Agni Himself. [See also: Ramakatha Rasavahini Chapter 3] You rose from the earth that was furrowed by the sacred plough in order to consecrate it for a Fire-Altar, where a Yajna had to be performed. [See also: Ramakatha Rasavahini Chapter 7(c)] Our bodies are born in fire and are being sustained by the warmth of fire. Therefore, Sita, deposit all your Divine attributes and splendour in Fire, and act as an ordinary human being hereafter. I too shall move and act as an ordinary human being, and exhibit sorrow and anxiety on your account, the pangs of separation and the pain of loneliness. The world would keep in mind only these modes of behaviour, and take us as human. They will accept them as worldly conduct and natural reaction. Remember that the smallest act of ours has to be an ideal for the householders of the world. We have to hold forth models in the relationship between the husband and the wife; they have to be quite in consonance with the principles of Truth and Righteousness. Our activities have to be in conformity with the guidelines laid down in the Sastras, the spiritual texts. We have to shape our lives, in an exemplary manner, so that common men can be inspired thereby and prompted to follow the ideals elaborated therein. We have to enact this drama until the final consummation, namely, the destruction of Ravana and the Rakshasas.
"Therefore place your Divine Splendour in the keeping of the God of Fire, Agni, and move about as an ordinary woman caught in the coils of illusion, Maya. For, there can be no effect without a cause. We must consummate the effect, namely, the destruction of Ravana and the Rakshasa brood. So, we must manipulate a cause to justify it or bring it about. Ravana has a basic fault in his structure, namely, his lustful passion. We have to highlight it before the world. So, we have to so prepare such a situation that it would appear as if he kidnaps you in a fit of passion. The world has to realize that his 'dedication and devotion to God' are not of the highest order, for, of what use is that sense of surrender if it is tarnished by the craving for sensual pleasure and immoral yearning? Activities and behaviour emanating from a consciousness that is not pure are tarnished; the devotion to God that is polluted by lust is as foul as dirt - these truths have to be emphasized now, for the benefit of mankind.
"It is also imperative to announce for the benefit of mankind that any spiritual sadhana or asceticism, or religious rite or ritual undertaken with the intention of gaining super human powers are paltry and pernicious. We have to hold forth Ravana as a warning to mankind that however many divine rites and acts one may do, if one does not give up one's demonic passions and impulses, they add up to only one result: rendering them unholy and sterile.
"Over and above all this, Sita, there is one overwhelming consideration we have to place before ourselves. There is a curse that has been pronounced on Ravana and he has also been assured of a means by which he could end its consequence. We have to see that the means is fulfilled. The beginning of his end has arrived. Today or tomorrow, we have to be separated from each other. Of course, we are inseparable entities and nothing can keep us apart. Yet, we have to pretend that it has happened, in order to render the make-believe effective. Go now, and deposit your Divine Form in the keeping of Agni (Fire). It is time for Lakshmana to return with the fruits and tubers. And, Ravana is ready with his perverted intelligence.
"I have to inform you of another secret too. You have to perform your part in the destruction of the Rakshasas. Though you might be apparently under the surveillance of Ravana, since your Power is immanent in Fire, you will have to burn Lanka to ashes emerging from the Fire where your Self is dormant from now on. Lanka has to be turned to ashes, not by Fire, but, by you as Fire. And, Rama has to kill Ravana; that is the Divine Will. This truth has to be proclaimed. This mystery is to be kept from Lakshmana also. He is our instrument in this endeavour. When this task is accomplished and we have to re-enter Ayodhya, I shall accept you again from the Fire where you reside. That act too I will transform into a lesson for the world. The drama starts now," Rama said. Both Sita and Rama decided on their plan of action and awaited the unfoldment of Ravana's strategy.
From that moment, every act and behaviour of Sita and Rama, the pangs of separation, the gasps of anxiety, the sighs of pain, the groans of grief - were gestures and reactions in the drama decided upon. They were not genuine at all. For, how can Sita and Rama ever be separated? Through their conduct, they only willed to reach mankind some valuable lessons.
At this moment, Lakshmana made his entrance, with his hands full of fruits and other eatables. They partook of the simple meal and drank the cool limpid water of the river nearby. Then, they sat, admiring the charming landscape and bringing to mind the atrocities of the Rakshasas which fouled the peaceful atmosphere of the forests. They talked exultingly about the sweetness and sanctity of sylvan life. Not far from them, Ravana and Maricha were arguing how best to enter the hermitage to execute their nefarious design. Maricha was disgusted at the passion and perversity of Ravana; but, he did not have the courage to deny him his own complicity. He had no inclination to die at the hands of such a wicked person; so, he accepted the role Ravana granted him and agreed to do as he wanted. Maricha changed his form into a fascinating golden deer, a form that was certain to attract the admiration of Sita and Rama. He thought within himself: "Ah! What an auspicious day is this that has dawned! I am about to be blessed in a few moments with the vision of the three most charming individuals on earth! On me will fall the looks of Sita. And, then, ah, Rama will follow me, with bow and arrow in hand. Ah! How fortunate am I! I am the servant, who has to tread on the footsteps of Rama; but, my Master will follow me now. Of course, I know that I am engaged in a most heinous act; but, I am forced into it; I do not act according to my will. I am being forced into it, and so, I am free from sin. Whatever sin I have perpetrated, when Rama's arrow shot by Rama's hand strikes me, this artificial form will disappear; that will be my happy destiny. Can all people aspire for such an end, can all people achieve it? And, I will have another piece of good fortune. When I draw my last breath, my eyes will be fixed on Rama! That Divine Beauty will be in front of me; the sweet Name will be on my tongue! Ah! How fruitful has my life become! I do not find any one luckier than I".
Maricha dwelt on these sweet thoughts, as he walked slowly towards the hermitage. The all-knowing Rama and the all-knowing Sita were both awaiting his appearance. The deer approached hesitatingly and with evident trepidation the precincts of the cottage. It fixed its looks on Sita and Rama and stood for a while; then, it frisked and skipped a few paces and peering into a bush of creepers, it entered it out of sheer curiosity, only to come out of it in a trice. Sita, Rama and Lakshmana noticed its antics and admired its appearance; seeing that it had a golden skin, they decided that it was a strange species of deer. They noticed its special characteristics and were fascinated by its charm. Sita said, "If only I could have this deer with me, I could spend time happily in its company. When you two are engaged in things concerning you alone, I could be happy playing with this unique pet. Please catch this bright little animal for me. Can you not fulfill this tiny wish of mine, so that I can entertain myself when alone, fondling it and watching it play about?" Sita appealed thus, exhibiting great attachment to the mysterious deer.
Noticing this, Lakshmana rose from his seat, saying "Mother! I shall get it for you". Rama stopped him. He knew that 'it will fall only into his own hands'. Lakshmana did not know the drama that was being enacted with this as the prologue. He said, "Lakshmana! It has to be caught, without inflicting any wound or injury. So, I have myself to pursue it and catch it. I have myself to fulfill this wish of Sita". At this, Lakshmana was silenced and he sat down, as directed by Rama.
Moreover, since the subsequent scenes of the drama were known to both Sita and Rama, Rama kept it to himself, while he said: "Lakshmana! This forest is the dwelling place of Rakshasas. Remember what happened two days ago, when their leaders, Khara and Dushana fell upon us. Their kinsmen and comrades might come in force and attack us. So, it is necessary to have arrow on bow always and watch all the four quarters with utmost alertness. Guard Sita with great care. Do not leave Sita alone, under any circumstance. This deer might escape me and flee into the distance. I have to catch it alive; so, it may take some time for me to accomplish this task. Or use your intelligence and physical prowess as suits the occasion, and save Sita from any danger that might threaten her while I am away".
Rama then stalked the strange deer and went beyond sight. The deer did not cast its looks forward, but, ran fast with its head bent backwards, its eyes cast on Rama, the pursuer! Seeing this behaviour, Rama was delighted. Rama knew that the deer was Maricha himself, his great devotee who had experienced and realized the Rama Principle and the Rama Power. So Rama too fixed his eyes on the deer and followed its gait with great interest. The deer came within reach one moment, but it sprang afar with one leap, to attract Rama to a little more distance. Rama seemed to be enjoying this tantalizing pursuit. But, after some time spent thus, Rama fitted an arrow on his bow and aiming at the deer he released it straight on the target.
When the fatal arrow struck him, Maricha exclaimed in agony, "Ha! Sita! Ha! Lakshmana!", and collapsed on the ground. The cry fell on the ears of Sita and Lakshmana. Even before the sound reached him, Sita said, "Lakshmana! Did you hear? That is the voice of your brother. He is calling you for help. Go, go immediately; do not delay. These Rakshasas are experts in magical transformations and tricks. They cause profuse calamities, changing their shapes and natures." She wanted that Lakshmana should proceed in haste to the spot from which the cry had come.
Lakshmana was an intelligent person, used to discriminating and arriving at right conclusions. He was also a loyal adherent of the directions of his brother; he revered those orders, precious as his own breath. So, he said, "Mother! No calamity can ever happen to Rama. No Rakshasa, however crafty, can harm Rama. You have seen, haven't you, how he destroyed in a trice thousands of these very Rakshasas? Do not be anxious; muster courage and be calm. Rama will soon come back hale and hearty into this hermitage.
Just then, the cry came again across the distance: "Ha! Sita! Ha! Lakshmana!"; at this, Sita was even more agitated and confused. She said, "Lakshmana! Why is it that you are behaving so heartlessly? I do not understand your intentions. Go soon. Go and put an end to the danger into which your brother has fallen. Help him; go". She demonstrated her fear and anxiety in many ways and tried her best to persuade Lakshmana to leave her.
Of course, Sita knew quite well that Rama can never be touched by trouble. But, things have to happen as foundations for future events. She acted like an ignorant person affected by the cries. Lakshmana spoke assuringly in various ways; he pleaded piteously that he would not disobey his brother. Seeing that she cast aside all his arguments and appeals, Lakshmana said at last, "Mother! The Command of Rama is my very Life; I consider it as precious as my breath. Did you not hear Rama ordering me never to leave you unguarded, but always to protect you? Therefore, I shall not move one step away from here, whatever might happen."
Sita desired that Lakshmana be sent afar, for Ravana had to approach the hermitage; it was the plan that Rama had designed to effect the destruction of Ravana and the Rakshasas. She had to fulfill the will of Rama. So she too held on to her words and made them sharper and more hurting, so that Lakshmana could yield.
Lakshmana closed his ears with the palms; he could not bear the imputations and the charges. He prayed, "Mother! I shall suffer all the anger you pour on me." But, when Sita became harsher and threatened to go herself to the rescue of Rama if he would not proceed, Lakshmana had no alternative. He could bear it no longer. He could not allow her to roam about in the forest in order to discover Rama and help him. So, with a heavy heart, he moved away from the hermitage in search of Rama.
When Lakshmana left the hermitage, he pleaded with Sita to enter the place and be within closed doors, and never to move out. He exhorted her to be careful and vigilant. He moved out of the hermitage, with no willingness and with no strength to move! He turned round and addressed the spirits of the forest, praying to them to keep watch over Sita and guard her. He drew four lines around the hermitage and invoking on them mysterious and mighty mantric power, he asked Sita not to step beyond them on any account, under any pretext or pressure.
Lakshmana was a person endowed with all the virtues; he was caught between loyalties to two divergent commands; he could not disobey either; so, he was overcome with anguish. He had perforce to act counter to the commands of Rama; he had to leave Sita alone and unprotected. Fear shook his heart. He walked off, in spite of his legs failing him; he turned back towards the hermitage, at every step he took forward.
At that very moment, Ravana was transforming himself in appearance and apparel, for, he was awaiting just this chance. He became in outer form a Rishi; but, his intention, in spite of his innate power to terrify by his very name both gods and demons, was to steal like a sly dog. Casting his eyes all around him, he entered the hermitage, surreptitiously, with a trembling heart. When he attempted to enter by the front door, the mystic lines that Lakshmana had drawn across seemed to raise tongues of fire at him. He feared that his plan might fail and that something even worse might happen to him. So, he stood beyond the line, and shouted, "Mistress of the House! Give me some alms".
Sita heard the cry; she knew that it was Ravana. She brought tubers and fruits in her palms, and came through the door and stood outside. But Ravana dared not go near her to receive them. He said, "I shall not come close to any hermitage; this is my vow." He wanted that Sita offer the alms into his hand. Sita replied, "No, I cannot cross the line that was drawn by my brother-in-law. Come yourself, revered guest! Receive it from me, here." At this, the mendicant who was really an impersonification, urged, "Lady! I will not cross the line and come beyond it. Nor can I accept alms given from beyond a line. It is not proper for ascetics like me. Come. Give it to me, I am hungry; I am very hungry." He acted the part so well, with many a gasp and gesture, that Sita decided to give him the alms she had in her hand, crossing the line and getting near him.
All this happened in a trice. No sooner did she cross the line than Ravana drew her by the hand and lifted her away into a waiting chariot; he did not pay heed to her lamentations, but drove the chariot into the distance with terrible speed. Sita screamed out, "O Rama! Lakshmana! Come and save me from the wicked monster." The anchorites and forest-dwellers around Panchavati heard the cry but could not save the person who lamented. The entire forest faded green to brown, when the voice of agony passed through it. "O Rama! O Master! Save me; O Save!" "Save me from this monster!" that was the cry that reverberated in the forest and made all things that move and do not move, sorrow-stricken. Sita was admonishing Ravana inside the chariot. "Ravana! You are building a royal road for your own destruction. You are effacing your empire, your subjects, your dynasty, completely, without trace. You are perpetrating this vileness with a laugh on your face; but, the day will come when you will pay for it with tears in your eyes. Mean wretch! This vicious act is unbecoming of a person who has practiced austerities like you." She gave him many a piece of advice and warning; she also called upon Rama and Lakshmana to rescue her.
The monarch of eagles, Jatayu, heard the plaintive cries that rose from that moving chariot. He recognized the voice as that of Sita. [See also: Ramakatha Rasavahini-2, Chapter 1] He realized that Sita was in the chariot of Ravana. He grieved over his age, which made him too weak to fight Ravana, the villain who was taking her away. He felt that it would be wrong not to hinder him. He knew that no act of service can be nobler than rescuing a woman from the clutches of a fellow who was kidnapping her from her lord and master. He resolved to sacrifice his life, if need be, for the holy act of saving Sita from the demonic grasp, and using all his energy and skill for that act of service. Circling overhead, Jatayu shouted, "O Sita! Have no fear, I shall destroy this cruel villain and release you. I shall place you in the Presence of Rama." He flew across the chariot's path, and hit Ravana many times with his sharp beak, causing him to bleed profusely; he beat the chariot with his wings and attempted to stop it by creating a terrific wind that would retard its speed. Even while on his wings, he gave Ravana excellent advice to correct himself, before it was too late. "Ravana! This is a step that would bring you no good. Release Sita and go safely home. Or else, like moths that fall into fire, you and your brood will be burnt in the fire of Rama's anger. Your pride will cause your total ruin. To kidnap another's wife is a heinous sin. Only a sinful heart will yearn for another's wife and wander in search of her. Only base brutes, worse than dogs or foxes, will descend to such depths. You are acting like one who is so mad that he cannot pay heed to what is in store for him. Consider, is there a more barbarous crime than this? O! What a sin have your parents done to be claiming you as their son? Your head has turned because you reckon on your physical strength, your riches and the peoples under your control. But, listen, all these will go up in flames and be reduced to ashes. Even the powers you have achieved through your austerities will be destroyed in a trice. Will you remain calm and inactive, when your wives are carried away or coveted by other Rakshasas? In fact, those who respect women, both those who are their wives and those who are not, will never invite this dread misfortune on their heads".
Uttering these words of golden advice, Jatayu flew along with the speeding chariot for some distance, Sita derived great consolation listening to the words of Jatayu. She was comforted when she heard these sentiments so well expressed.
Jatayu succeeded in stopping the chariot and forcing Ravana to engage in battle with him, after making Sita dismount and helping her to sit under a tree. But, age took its toll; he could not fight for long; he was overcome soon. But he was able, during the fight, to pull down the crown from his head, and pluck a few bunches of hair. He pecked at his body so fiercely in so many places that he was turned into a mass of bleeding flesh. Jatayu's beak and widespread wings hurt Ravana a great deal and humbled his pride. As a last resort, Ravana drew his wheelsword, and with its sharp edge, he cut off the wings of Jatayu, felling him helpless on the ground. Wings are as the very breath to eagles. So, he cried out in his agony the name of Rama and fell on the ground.
"I fought, with no reservations, in the cause of my Master; but, my struggle was of no avail. This too is the will of Rama. Rama must have planned all this, in order to confer some benefit on the world. Or else, can Sita be taken away by force by any one, without His will designing the act? I have now only one prayer to Him. I must hold my breath at least until I meet Him and am able to convey this news to Him. I have nothing greater to do in this life." So saying, He closed his eyes and was lost in prayer.
Meanwhile, Ravana had placed Sita again in the chariot, and started off in great haste and with much commotion. Jatayu saw him moving past; he heard Sita crying out for help. Jatayu was sunk in anguish that he could not offer further resistance; he lay in a pool of his own tears, his heart yearning for Rama and his tongue whispering His Name. "When death draws near, when calamity is a few steps off, nature behaves in an unexpected manner to warn and teach. Things behave topsy-turvy. This Ravana too, is behaving in this manner, since his end is near, and his kith and kin are about to be wiped off the face of the earth." Jatayu realized this truth and lay there, keeping himself alive by his own will, awaiting the approach of Rama.
Rama returned to Panchavati from the depths of the jungle, after killing the 'impersonation' called the Golden Deer. He thought within himself that the plot of his story would have by now worked out, at the hermitage, as directed by His Will. He said within himself, "Though this is but the blossoming of my plan, people should not understand so soon that it is Divine Design; I have to behave hereafter as an ordinary human being." When he was half-way back, he saw Lakshmana coming and he decided that he too must be kept unaware of the secret purpose behind the seeming tragedy. So, he asked, as if he was perturbed in mind, "Lakshmana! Brother! You have disobeyed me and brushed my word aside. You have come away, leaving Sita alone in the hermitage. How could you do so? You have come so far leaving her helpless! Alas! You are witnessing the demonic wickedness of the Rakshasa brood every day; how could you desert Sita so? Alas! What has happened to her? I am afraid some calamity has befallen! I feel that Sita is not there, in the hermitage. Alas! What shall we do now? What is to be our future?"
Hearing this lamentation, Lakshmana fell at the brother's feet and said, "Brother! You know me, as the workings of your mind. Whatever the occasion I am ever ready to offer myself, my very breath, at your feet. Will I ever go counter to your command? However this time it happened. The force that compelled me to disobey is the prompting of my Destiny. What can I do? The outburst, 'Ha, Sita, Ha, Lakshmana' that arose from the throat of that false Deer reached the hermitage. As soon as she heard it she urged me in various ways to turn to your side. I am conversant with the tricks of these Rakshasas and so, I fell at her feet and prayed for pardon. I told her, 'Rama cannot be harmed in the least. No danger can approach him. The cries we heard are only the false stratagems of the Rakshasas.' A second time, those cries struck our ears. Then she lost all courage. They were exact reproductions of your voice. At this, she ignored her own Reality; she ignored the mores of kinship and family; she used words that should not be spoken or taken by the ear; I could not suffer any more. So, I directed her to take every precaution; I did all I could to keep her safe, and then came away from the hermitage. I shall gladly accept whatever punishment you award me, whatever measure you take to expiate for the wrong I have done."
With these words, Lakshmana fell flat at the feet of Rama. At this, Rama said "Lakshmana! You ought not to have left her all alone, whatever the reason. I feel that Sita will not be at the hermitage when we reach there. How can we pride ourselves as heroic men, when having come into this forest, we are not able to guard Sita from being carried away by the Rakshasas? Can you tolerate when people talk tomorrow that Rama was unable to save his wife from the calamity of being kidnapped? Can you remain calm in mind, listening to such talk? Alas! How am I to bear this tragedy?" Rama moaned and groaned in great mental pain, just like an ignorant man, and ran forward to the hermitage, to find whether his fears were true.
As Rama had indicated, Sita could not be found therein. In seemingly unbearable anguish, Rama lamented her disappearance. Lakshmana fell even as he stood, unable to bear the grief. Aware that he had caused this catastrophe, he felt like giving up his life; but, he realized soon that Rama, already deprived of Sita, would be put to further anxiety and tangles if he departs from this world, taking his own life. He felt that if he dies, Rama would wander alone, in sorrow, through the forest glades; he will have none to give him food and drink. He could not bear the anguish of Rama at the loss of Sita. He could not find his tongue, nor could he frame words, to console Rama and pacify him. Lakshmana ruminated in his mind on all that had happened that day. He soon came to the conclusion that it must be the result of Rama's own will; he realized that this brother of his was not an ordinary man; he knew now that what was happening was part of the drama that was destined to bring about progress and prosperity for all mankind. For, he, who would gladly wipe the tears from all eyes, he who was the guardian of the world, he who had not evinced an inkling of sorrow so far, was now lamenting and weeping like any ordinary human, at separation from his wife! Watching these happenings, Lakshmana could easily infer that it was all the unrolling of a play directed by Rama! Lakshmana knew very well that Sita was incomparably virtuous. That such a uniquely pure woman should have met with this calamity was inexplicable, except as a scene in a play, or a part of the Divine Plot, devised by Rama. No one anywhere can execute even the slightest deed without orders from Rama! However, Rama had come down as man, and resolved to guide man by his example along the path of justice, integrity, detachment, devotion, virtue, veracity, morality and humility. Lakshmana realized that this was the meaning of the play which Rama and Sita were enacting, He recognized himself as but an actor, whose whole duty was to act the role assigned to him as well as he could.
Deriving strength from these thoughts, Lakshmana approached Rama and fell at his feet. He said, "Brother! you are, I know, the Director of the Drama which the Cosmos is. There is nothing you cannot do, nothing you do not know. Everything that happens follows your will only. These events could not happen unknown to you. I will not take a denial. I believe so, firmly. By these incidents, I believe you are designing to promote the peace of the world and destroy the Rakshasa race. My mind is whispering this to me and asking me to be firm in that faith. This must be the Truth behind this play. Pray tell me the Truth and give me peace of mind".
Rama replied with a smile, "Lakshmana! You are a limb of my person; so, what can I keep away from you? You have hit the truth. I have incarnated in order to uphold and foster Dharma (Righteousness). To do so, I have to enact many scenes of righteous and unrighteous conduct. A baby that wails has to be comforted into quiet joy by means of prattle and play, toys and jingles, songs and swings. The mother has to devise many stratagems on the spot, in order to persuade the baby to drink the milk it needs. The purpose is the giving of the milk feed. But, consider how useful these means are - the songs and swings, the toys and talks, the tricks and tickles. These methods help the quenching of hunger and the stoppage of wailing. That is their reason, too. You have to add them all up in order to discover how the hunger was quenched and the grief ended. Similarly, dear brother, I who am the Mother of the Universe, have to act in these manifold ways to re-establish Righteousness and demolish unrighteousness. These incidents have been designed to secure the twin aims of the removal of grief and the winning of bliss; they are not just meaningless exercises. Ordinary folk base their conduct on the ideals presented to them; so, as Master and Leader, I have to practice what I intend to place before them as ideal conduct. Unless I practice what I hold forth as the ideal, I cannot claim to be Master and Leader. When masters and leaders who do not deserve the positions appear and exercise authority, Righteousness declines and unrighteousness runs wild. Therefore, brother, remember that those in authority as masters or leaders must prove their advice right, in actual practice; they must help realize the ideals they preach by their own genuine effort. This is the way for them to earn the Grace of God and the gratitude of men.
"Sita knows the role she is playing. These two bodies - mine and Sita's - evince the joys and pangs of union and separation, only as bodies! The pain and pleasure, the weeping and wailing are all illusory and unreal. They follow the needs and compulsions of the Incarnation I have taken upon myself, along with other limitations. I am taking you into confidence regarding my Reality; take note that you too will have to act in conformity with time, deed and cause, space, occasion and recipient, as the story unfolds. This Divine Mystery is beyond the intelligence of others. So, you must also keep mum on this and play according to the rules. We have to concentrate on the mission on which we have come".
After this Revelation, they plunged immediately into the task of searching for Sita. Both acted their roles during this search most sincerely, admirably, and realistically. Not only the brothers, but Sita too exhibited supreme nobility and acted with equal staunchness and sincerity, even though the Rakshasa guards, in the place where she was kept captive, terrorized her and threatened her most cruelly. She did not waver or yield; she stuck bravely to her determination to save her self and to preserve her purity. She maintained her vow undefiled.
The drama enacted by the two parties held forth for every householder and every individual the highest ideal of righteous conduct. It placed before the fathers, mothers, wives, husbands, brothers and friends the best lines of behaviour expected of them and how each of them had to keep their promises, and tend their virtues. Why dilate further? The Ramayana lays down ideals for all relationships in life, and for the realization of the highest aim of human life. Nowhere else can be seen such a variety and quantity of moral dicta and their practical applications. The one text, Ramayana, has soaked in its pages directions for correct conduct in all situations and under all conditions: it teaches how to justify human birth, how to carry on the government of a kingdom, how to regulate the reactions of the people and how to design the laws that can control and consummate the wishes of the people. If only the Ramayana is studied closely and observed in daily practice, mankind can attain peace and prosperity in all fields.
In order to discover some clue about how Sita left or why or when or whereto, Rama and Lakshmana forsook the hermitage, armed with weapons; they examined every tank and looked over every hill in the region. They could not come across any sign. While proceeding thus, they saw before them branches of trees that had been pulled asunder lying across the track. There were other evidences of a combat that had taken place like broken arrows and patches of blood. Rama drew the attention of his brother to these. He said, "A fight seems to have taken place here", and looked around for information about who had engaged whom. He found an eagle of truly regal mien lying on the ground, gasping for breath, but still repeating reverentially with eyes closed the Name it adored, "Rama, Rama". The brothers walked straight to the bird and lovingly stroked its head and body. When the hand of Rama blessed it with the tender touch, the bird recovered some little strength. It opened its eyes and looked around. It saw the beautiful form of Rama that could captivate all the worlds. Suddenly it was overpowered by a flood of both joy and sorrow. The incapacitated bird could not move its limbs, nor could it turn on its side; so it crawled a little forward and raising its head, placed it at the Feet of Rama. Rama placed the head on his lap and gently fondled it into awareness and activity.
Jatayu said in feeble accents, "Lord! While the wicked Ravana - yielding to maleficent motives, forsaking justice and uprightness, casting away powers acquired by years of asceticism, was carrying away Mother Sita, in a chariot, through this forest, as a dog goes in stealth and as a fox goes cunningly, the Mother of all the Worlds, the Daughter of Janaka wailed aloud, 'Rama', 'Rama', covering the entire forest in gloom. I heard the wail, but did not know who it was that raised the sad cry. I flew near and discovered to my great surprise and sorrow that Mother Sita was the person in distress! I could not remain quiet. Though old and decrepit, I pronounced your Name, and derived strength thereby and courage to give him battle. I pecked at him so furiously that his body streamed with blood all over. He placed Sita in the shade of a tree and fought ferociously. He drew his wheel-weapon and slashed my wings into shambles. I could not do anything to stop his onward journey with Sita; so, I lay here, weeping over my defeat, and waiting for your arrival. I am most unlucky, for, though I saw Mother being taken away by that ruffian, I could not save her". Jatayu shed tears of despair, as he spoke those words.
Rama too displayed great interest and anxiety, and he addressed the bird thus: "O Chief of Birds! I shall never forget your help. The good deed you have performed will give you Bliss in the next world. Do not feel sad". Thus saying, Rama dusted its wings with his own matted hair, while Lakshmana hurried to bring some water to slake its thirst and refresh it. Rama poured the water drop by drop into the bird's mouth. Jatayu was delighted at the good fortune and his face glowed with ecstasy. Jatayu said, "Rama! I am luckier than even your father, for, he did not have this chance of drinking water from your hands when he left this world. I could get my last sip from your golden hand! I could rest on your lap. I could drink nectar from your fingers. And, while drawing my last breath, I could fill my eyes with the picture of your charming Lotus Face. I am certain I will be merging in you. O, I am indeed blessed". Then, Jatayu spoke in feeble tones: "Rama! That vicious demon proceeded in the southern direction. Most probably, he must have reached Lanka. Therefore, go straight to Lanka, destroy that wicked fellow and then bring the Mother to your presence". Jatayu could speak no more. He cried 'Rama' just once and drew his last breath. Rama allowed the vital breath of Jatayu to merge in Him; he performed the obsequies to the body of the bird and took the valedictory bath. After these rituals, he moved towards the south picturing in his mind the regions of the South and the ordeals of Sita.
On the way, a demoness called Aja-mukhi espied them and was entranced by their personal beauty. She said to herself, "Ah!