Sri Valmiki Ramayanam - Kishkinda Kanda (Book 3) Prose - Sarga 1 to 20

Aranya

 

Sree MadValmiki Ramayanam

( Translation and Commentary by Scholar, 

 Sreeman Brahmasree Desiraju Hanumantharao ji

and  Sreeman Brahmasree K M K Murthy ji )

Sree MadValmiki Ramayanam

                                          

Valmiki Ramayana - Aranya Kanda in Prose Sarga 1
Introduction

 

Rama, Seetha, and Lakshmana enter the great forest called Dandaka Forest and adore the eminent sages, who are in penance and hermitages in that forest. This canto is named as Aranya Kanda not just to show that Rama roved over just forests. The forests, as per Indian tradition, are the treasure houses of knowledge, and they are the ultimate in Vedic culture. Thus, until Ayodhya Kanda Rama's exile is in aaryavarta , the place of noblemen, from River Ganges to Greece. Now Rama is stepping into an area called janasthana ,meaning people's place. This janasthana is the place where Rama eradicated certain negative aspects of the then anarchic individualised dominions where jungle law was the only recourse and brought all of them under one roof. Though people lived there about along with sages and demons as well, demonic influence is said to be predominant, as per Ramayana or other Purana-s. These demons are narrated to be man-eaters, but not cannibals who eat their own tribesmen.Recent discoveries revealed that the first humans were cannibals. The Science magazine reported about the excavations at Neanderthals Neander Valley, Germany. In the words of Alban Defleur of the Universite de la Mediterranee at Masrseilles, France, "The finding allows us for the first time to demonstrate the existence of the practice of cannibalism by European eanderthals." It is not clear from the excavations of Neanderthals, whether the cannibalism was practised for survival or as a ritual.And even at Alveston in the western English country of Gloucestershire, recently found are such human thighbones, which had been split down the middle to remove marrow. Archaeologists of Bristol University are saying that the evidence indicated the victims could have been disabled and deformed people in society. They have been murdered and eaten, and the radiocarbon dating suggests these finds are about 2000 years ago. This practice is attributed to some underworld cults during the later Iron Age. That being the situation in Europe, in the knowable history, in Ramayana that has happened in an unknown era, the rakshasa-s are narrated to be man-eaters, but not as cannibals.But the accounts given in Aranya Kanda and elsewhere, in ancient India the rakshasa-s ate up humans neither for their own survival nor for ritual but to exhibit their tyranny and their barbaric supremacy. They never reported to have eaten their own clansmen, but have a palate for other breed. Hence it is not exactly cannibalism, but a barbaric act to exert savage scare. This is what the sages advise Rama, Seetha and Lakshmana when departing towards Dandaka Aranya, and indirectly suggest eradicating such a savage atmosphere in peaceful forests. When it comes to isms , it is said that the whole clash is between Vaishnavaites and Shaivites or Shaaktaites , because the raakshasa-s are invariably Shiva worshippers, where Vaishnavism is a later development. All the raakshasa-s or demons [in fact the term 'demon' do not suit them,] portrayed hereafter, are ardent worshippers of Shiva, and have every blessing from Shiva or Brahma. It is an ethnicity of its own which lived rich lives, pompous in attributes, wielded magical powers, and unabatedly performed anything that is beneficial for them.Their riches and glory will be reflected in Sundara Kanda, which will be burnt down by Hanuma, humbling this deleterious ethnicity, even before Rama's war with Ravana. Such an ethnic culture will be portrayed hereafter, in constant conflict with Rama, and Rama eradicating each and every member of such ethnicity that goes against any civility. It is said that Rama performed diina jana rakshana in this Aranya Kaanda, Miserable People's Protection and mitra jana rakshana in the next canto Kishkindha Kaanda, i.e., Friendly People's Protection. The raksha means protection, and they protect their own culture and ethnicity, and if any outsiders to join them, they shall be subservient.For e.g., Ravana does not tolerate the insult meted out by his sister Shuurpanakha at the hands of Lakshmana.Ravana, though persuaded by Maareecha not to encounter Rama, does not listen to any advises but wished to abduct Seetha, because he wanted to possess that beautiful woman, like all other beautiful, pompous objects like Kubera's wealth, Lanka, the golden city and Pushpaka aircraft etc. Ravana even baits Seetha with queen-hood, if only she subjugates to him, and all these dictatorial aspects reveal the pride and vanity of Rakshasa culture. But the term 'demon' used in paucity of equivalent term may not be taken to mean just as a wicked demon or a devil, but a powerful antagonistic culture or ethnic dominions of Rakshasas, in Janasthana. Rama does much good in jansthana in wiping out those cultures of greedily dictatorial, magically overpowering, and ruinous to other forms of civility. In fact this Aranya Kanda is not explained in vivid terms by the ancient commentators, and if things are probed deeper in this book, Aranya Kanda, Rama did more social work than miracles.Hence much can be explored into this Aranya Kaanda, the Book of Forest, in terms of sociological, demographically and ethnological pursuits of Rama to establish one great orderly civil empire under one emperor, that is what we call Rama Raajya. Further, it will be narrated that Rama killed these Rakshasas in thousands, which is objected by materialists as how can an archer eliminate so many thousands of Rakshasas, with just a bow and arrows.It may be remembered that Sage Viswamitra accords many kinds of missiles to Rama, after the killing of Tataka, the demoness, in Bala Kanda.It may not be surprising for this generation to know that a single trigger can create havoc of Hiroshima or Nagasaki, and then in all its probability Rama also might have triggered in the same way, with the missiles endowed by Sage Viswamitra. ` ziNt> ziNt> ziNt>.

 

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On entering the impenetrable Dandaka forest that courageous and unassailable Rama saw a clusters of hermitages of sages.

Please refer to the verse section for actual wording. The word aatmavaan is the question Valmiki put to Narada at the start of the epic in Bala Kanda, as the first word of verse 1-1-4. The courage and invincibility are reflected in the opening verse of this canto, since Rama has to perform diina jana or sajjana rakshaNa i.e., saving the helpless or goodly men, viz. in the present context, the sages. The sages are to be saved from the onslaught of demons, which requires, both courage and un-invincibility. Apart from the above aatmavaan normally means sagacious one.

Overspread with Darbha, the sacred grass, and jute clothing, well pervaded with Vedic splendour and well glowing like the un-seeable solar arena in the sky, with naked eye.

This connotes Vedic import in saying that Supreme is far beyond from Solar orbit. In iishaavaasyopanishad, at hymn 15, we hear the following mantra, hymn:

Om - hirõmayeõ p˜treõ satyasya apihitam mukham |
tat tvam p¨ÿan ap˜v®õu satya dharm˜ya d®ÿ÷aye ||

hiraNmayeNa + paatreNa= by golden, disc like vessel; satyasya= of the truth; apihitam= closed; mukham= face of; tat + tvat= that, you, apaavR^iNu= slide aside; satya + dharmaaya= I as truthful, righteous one; dR^iSTaye= to visualise, [that which is beyond you.]

On looking at the rising red sun, the devotee is asking "Oh! Pooshan! God Sun, nourisher of the universe, the trueness of the Supreme is covered by your golden disk like vessel, [i.e., your Solar disk,] slide it aside, for as a truthful and righteous devotee, I visualize [that which is beyond your golden Solar disc.]

This is said to be the coming of Supreme into lower abode of Solar orbit from His Supreme abode, say vaikuNTHa. Now Rama and Seetha are passing through this dazzling Solar-orbit like hermitage, to present themselves before the true devotees, and even to eradicate vice on earth. This appearance is without any prayers from the devotee, as contained in the above Vedic hymn. God reveals Himself

Those hermitages have well-tidied thresholds on all sides, dense with many deer and teemed with many groups of birds, and they are the recourse for all living beings.

Those hermitages are always adored by groups of apsarasa-s with their continued dancing, their Holy Fireplaces are very broad, and are with oblation items, vessels, deerskins and sacred grass, and they are beaming forth with gigantic trees that yield sacred and palatable fruits, and with ritual fuels, and water vessels, tubers and fruits.

The Vedic ritual demands three Fireplaces called tretaagni , three fires. They are dakshiNa agni Southern Fire; gaarhapatya agni Household Fire; aahavaniiya agni Invocation Fire. These three are lit day in and day out, symbolising that the fire in living beings has continuity. Wherever a Vedic ritual takes place the celestials will come to take their share of oblations and the celestial dancers dance thereabout in praise of the ritual. The oblation vessels are of particular nature and a long spoon is made of particular wood, to oblate clarified butter or milk etc., into the Alter of Fire. The deerskin is the prescribed seat for meditation. The sacrificial grass is the essential item of even in domestic rituals, symbolising that the human kind shall prosper like the interlaced and intermingled grass, where the starting or the end point is intractable.

Those hermitages are sacrosanct for Ritual fire is being worshiped with fire-oblations and sacrifices to the reverberating Vedic sounds, and they are enwrapped with lotus ponds with lotuses, and even with flowers of forest. They have age-old saints with controlled senses who are clad in jute cloths and deerskin, and who subsist on fruits and tubers alone, ye their resplendence is like that that of the Sun-god or the Fire-god.

This chiira is the Sanskrit word for the present day sari and it is still called as chiira in some parts of India.

Rama has seen such a cluster of hermitages that is glistening forth just by the presence of holy saints whose sustenance is constrained, and that hermitage is distinctive like Brahma's abode, reverberating with the sounds of that Brahma's Vedic chants alone. That glorious and great resplendent Rama on seeing those precincts of hermitage that is graced with highly blest Brahmans, the knowers of Brahma, neared it, unstringing the bowstring of his great bow. Those great sages, the possessors of divine knowledge, are gladdened on seeing Rama and illustrious Seetha, and they moved towards them welcomingly.

Indian archers fasten the bowstring only when that bow is to be put to use. Further there is a method described in dhanurveda as to how a bowstring is to be fastened to the other end of the bow. The Indian mythological bows are of six feet or two yards, in height. It is also a measure like horse length. The string, which so far is spiralled to the bow beam, is to be removed. Then the bottom end of the bow is to be kept pressed onto the ground with left foot's big toe. Then with the right hand the edge of the string is handled and with left hand the other end of the bow is to be held and crouched, so that the string can be hooked or fastened there. After fastening, the stretch of the string is to be tested [like the occasional testing of the badminton or tennis racquet for the tension of its gut,] by pulling and leaving it, so that it makes a warring sound. By this sound of the bowstring, which is a signal to the opponent, the opponent comes to know as to who is handling which bow. Then if the archer is going to beam out an arrow, he shall pull the arrow on the bowstring up to his right ear and leave it, aakarNaanta prayoga . Here, removing the bowstring from its fastening implies that this archer, namely Rama who is so far handling the stringed bow, for he is roaming in forests, and since he is entering the place of elderly saints now, unfastened the bowstring in all his humbleness to sages and saints.

But those sages who are austerely committed to vows, on their seeing Rama, the treader on the path of rectitude, and who is now arising like moon, and at Lakshmana and at glorious Seetha as well, rendered Vedic blessings and welcomed the trio.

This context is also explained in the following ways:

te = they, the knowers of three-times, past, present and future; tam = them, [demons, to eliminate]; udyantam + somam + iva + sthitam = rising, moon, like, he who is there - he that Rama is here to remove darkness arising is the moon; or udyantam + somam + iva = arising, moon, like - like a new moon, arising in darkness of the thick cloudy forests; dR^iSTvaa = on seeing; dharmachaarinaH = virtue practisers, the sages; mangalaani + prayunjanaaH = Vedic Blessings rendered;

The sages rendered Vedic Blessings on seeing the rising moon to eradicate the darkness called demons, for Rama is their object of worship as a virtuous one and they themselves are the followers of virtue.

Or, the sages have physically seen that object of their worship, Rama the virtuous one, who they are so far seeing with their inner senses alone, and rendered Vedic Blessings.

Or, the sages rendered the Vedic Blessings on seeing the moon-like Rama emerging to eradicate the darkness called demons. But this Rama is having attributes like ruupa sa.mhananam lakShmiim saukumaaryam as visualised by the sages, as at verse 13. And to not to happen any untoward incident to this delicate, dainty, graceful young man at the hands of the ireful demons, the sages rendered Vedic Blessings as a precautionary measure, for the sages are dhR^iDha + vrataaH = determined in their vow, to eradicate the demons, through Rama. This is the rendering of Govindaraja.

te = they, the sages; mangalaan + prayunjaanaaH = blessings, rendered; udyantam + somam + iva = emerging, moon-like - gladdening all the world like a pleasant moon; tam= him, that Rama; pratyagR^ihNan= received as their presiding deity of virtue. This is the rendering of Maheshvara Tiirtha.

te = those sages; udyantam + somam + iva = arising, moon-like - arising like the presiding deity of Brahmins. It is said in Veda-s tasmaat soma raajaano braahmaNaaH Moon shall be the deity of Brahmins - Vedic Scholars, for Veda is dharma, the virtue and the Vedic Brahmins are the preachers and practisers of that virtuosity. yashashviniim = glorious Seetha, for she is the principal cause in eradicating demons; thus, by finding such protectors who have come hither to ameliorate the difficulties of sage, the sages rendered Vedic Blessings. This is tilaka or also known as Rama Tilaka

Those forest-dwelling sages saw the physical built, its augustness and gracefulness, and his fine attire remaining in astonished postures.

Here ruupa is the bodily shape that which, though undecorated, looks richly decorated. samhanana is beauty of the well arranged body parts with no dissimilarities, where the good old saying 'equality is the basis of beauty, and inequality is the basis of society...' may be remembered. lakshmiiH is laavaNya i.e., self-luminous augustness. While saukumaarya is the delicacy, like that of a blooming flower. suveSa is a neat and tidy outfit or suitable outfit. Rama, Seetha and Lakshmana wear a particular dress, given by Queen Kaikeyi in Ayodhya. Those dresses are peculiar to themselves and not on par with the regular dress of hermits. This dress of these three itself is a confusing attire for onlookers, like demon Viradha, or monkey-chief Sugreeva, for these three do look like neither perfect sages nor perfect warriors. Even the demon Viradha scorns them in the next chapter, for the inconstancy in their attire and their wielding weapons.

The forest-dwellers saw Seetha, Lakshmana and Rama, without a wink on their own eyes, as that trio is causing surprise with their arrival.

Or

The forest-dwellers saw Rama, Seetha, and Lakshmana without a wink on their own eyes [like celestial beings, who do not have the winking property on their eyes like living beings,] as their arrival is causing surprise.

Or

The forest-dwellers saw Rama, Seetha, and Lakshmana without a wink on their own eyes [as though the Vishnu along with Goddess Lakshmi and Thousand headed-serpent, aadi sheSha are coming from their abode vaikunTha to this hermitage, for this hermitage is like Brahma's abode, as already said, thus the sages lost their wink. And loosing any single wink will loose the sight of these divinities from vaikunTha; hence their unannounced arrival caused surprise in them, which further caused a wink-less state.

Those august sages that are interested in the well being of all beings have indeed accommodated Rama in that hermitage, as Rama is their guest a priori. Then those august sages who are similar to sacred fire in glow have procedurally accorded guestship to Rama, and fetched water for him.

On sounding out Vedic blessings those virtuous sages have offered flowers, fruits and tubers, and even the entire hermitage to that great soul Rama, and then with their palms adjoined.

"The king will have great renown for he is the ruler of the righteousness of these people, a protector, a respectable and adorable one, and as he wields the sceptre of justice, he is a revered one too... The fourth part of Indra is the protector of people, called the king, and hence Oh! Raghava, the king is hailed, and hence he enjoys best and delightful fortune...

Here, Rama may be astonished as to why these forest dwelling sages eulogise him so much. The sages are not using unnecessary conversation and they are informing Rama what a king shall be, whether he is in the capital or in forests. The term Indra is an allusion to the 'Ruler'. It refers to seven more rulers or ruler like associates of Indra, ashta dikpaalaka-s. It is said that:

aÿ÷˜bhir loka p˜l˜n˜m m˜tr˜bhi× nirmito n®pa×

A king is made with eight aspects of eight rulers of eight corners of the universe. Viz., indra, vaayu [Air,] yama Death-god suurya Sun, agni Fire, varuNa Rain chandra Moon, and kubera Wealth. When the earth is heading towards anarchy, Brahma is said to have created the king with one fourth of resplendence of each of the eight rulers. Manu Srmriti states as below:

indra anila yama arknm agneþca varuõasya ca |
candra vitteþa yo× caiva mtr nirh®tya þ˜þvatee× ||

Manu smriti also prescribes certain rules for the king called Vrata. Indra accords rains for four months to sprout the seeds, so the king shall sprout the people's hopes. Sun evaporates earthly water slowly and insignificantly so as to give the next rain, so the king shall collect taxes and spend them again for the welfare of people suurya vrata . Air pervades everywhere to enliven people, so the king shall pervade everywhere through his agents to watch out good and evil for his subjects maaruta vrata . Yama, the God of Time, has no friends or foes and ends the lives of any one at the end of their time, and so shall the king in according punishments yama vrata . Rain binds one and all and it is the livelihood of any living being, so is king to bind his subjects for a good livelihood varuNa vrata . Moon is both a pleasant one and presiding deity for medicinal herbs, so shall the king be pleasant to his people and keep their health chandra vrata . Fire is fiery and burns down evil and the king shall be fiery to his enemies, either internal or external aagneya vrata . The earthly earth sustains scholars and stupid, wealthy and poor, prosperous and pathetic alike, so shall the king bear with all of his subjects pR^ithvii vrata

"You alone have to protect us as we are the subjects living in your kingdom...may you be in the capital... or in the forest...you are our king... We gave-up punishments, either physically or by the power of curses, conquered are our anger and senses, and our ascesis is the only wealth of ours, thus oh! King, we are to be protected by you, like the foetus inside a womb..." Thus saying they worshipped Raghava along with Lakshmana, on giving fruits, tubers, flowers and other varieties of forest foods.

Thus other saints and sages who are the followers of the virtue, and similar to the Sacred Fire adored Rama, the king, according to the wont of custom.

Thus, this is the 1st chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India. 

Valmiki Ramayana - Aranya Kanda in Prose Sarga 2

 

Viradha the demon confronts Rama and other and tries to abduct Seetha, and then Rama. The killing of this Viradha is the first act of Rama in eliminating negative forces in his empire to establish Rama Raajya. This killing is also a gift to Sage Sharabhanga, whom he meets later, as per the meaning of verse I-1-41 of Samkshepa Ramayana contained in Bala Kanda. Rama thus started to act freeing the saints and sages in forests, and the forests themselves, from the cruelties of demons. Viradha is a demon by curse and a devotee Goddess Lakshmi, now incarnate as Seetha. Hence this demon wanted to own his goddess and hence lifts Seetha into his hands to abduct her away from Rama. But Rama and Lakshmana overpower and eliminate him, rescuing not only Seetha, but also other saints and sages living thereabout.

 

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Then, on receiving the hospitality in that hermitage for that day, and on the next day before sunrise, Rama bade farewell to all of the sages, and thus entered the deep forests.

Rama followed by Lakshmana has indeed seen that midst of the forest which is filled with very many animal herds, where the bears and tigers are frequenting, and whose trees, creepers, bushes are ruined, water ponds rendered unsightly, birds song-less, but where the swarms of crickets are whistling deafeningly. Therein Rama has seen along with Seetha, a lurid voiced man-eater who is akin to a mountain-peak, among horrendous animals.

Deep eyed, huge mouthed, horrible with a monstrous belly, hideously misshapen, and a very soaring one that demon is, an ugly one with a horrendous look. Wearing tiger's skin that is wetted with fat and dampened with blood, he is frightening to all beings like the wide-open mouth of Death. He skewered three lions, four tigers, two wolves, ten spotted deer, and a big head of an elephant with tusks and fouled with fat on an iron spear, and he is yelling with his deafening voice.

He that demon on seeing Rama, Lakshmana and Seetha ran towards them very angrily, like the Time, the Eliminator of people. He shouted a tremulous blare, as though to tremor the earth, and seized Vaidehi with his arms and gone afar, and then said this way.

"You two wear jute cloths like hermits, but handle arrows, bows and swords like warriors, yet entered Dandaka forest with your wife... your lives are on the wane... How saintly are you while living with your wife? You sinful fellows dishonest are you ways... who are you... you insulters of sainthood?

This demon Viradha could not comprehend their identity prima facie. By their physique and carrying the bows and arrows, knives etc., they look like warriors. By their dress, hairdo, pendants etc., they look like sages. He has so far not seen a warring sage, like Bhargava Rama or Parashu Rama. These two men dressed like sages but look like warriors and are moving in the deadly forests with a wife. vi raadha , means without, love, a loveless one, and in another context it means that vi = verily, raadha adoring Krishna like Raadha. He is said to adore Goddess Lakshmi before he is cursed to become a demon, and finding that goddess in Seetha, he lifts her into his arms, like a baby. This demon while admonishing Rama and Lakshmana for flaunting the sainthood, for they are moving with weapons and a wife, he narrates about himself in next verses.

"I am a demon named Viradha and I will be on the rove in this impassable forest with weapon, always eating the flesh of sages... This best waisted woman will be my wife, and I will drink your blood of you two sinful one in a fight with you..."

On listening those arrogant words spoken in bad intent by that evil minded Viradha, Seetha, the daughter of Janaka, is much panicked.

Here Viradha said that Seetha would become his bhaaryaa which would translate into a 'wife' in routine manner. It is said that Viradha is a devotee of Goddess Lakshmi and it is not congruous for a devotee to say like that. Here, aascharya ramayana, another version of Ramayana, defines bhaarya as: bhaa luminous one; aryaaH adorable. Hence his word should mean, "this luminary is my adorable one." Further he handles Seetha like a baby, as in 3-2-16, she is said to be viraadha anka gata , gone into the arm-fold of Viradha as babies would. The peevish ones like Viradha or Ravana grab her very quickly for she is Goddess Lakshmi, the presiding deity of wealth.

Seetha in fear wiggled like a plantain tree in a whirlwind, and on seeing at the auspicious lady gone into the arms of Viradha, Raghava spoke this sentence to Lakshmana, with his face fully turning to pale.

"See! Gentle Lakshmana, see that illustrious princes Seetha, the daughter of emperor Janaka, one who is brought up comfortably in immense comfort, and my auspiciously traditional wife... now gone into the wretched hands of a demon...

"That which is desired to befall on us, and that which is the choicest desire of Kaikeyi, and that which is concomitant to her boons, oh, Lakshmana, that has come to pass quickly, and today only Lakshmana...

"She who is a foresighted lady, she who is not happy with the kingdom for her son, she by whom I, a dear one to all beings, am sent to forests, and she is my middle mother, her desire is fulfilled today, nay now itself...

"To me, oh, Soumitri, the grief of others touching Seetha is more, than father's demise or grabbing away my kingdom...

Here Rama says that 'my' kingdom is grabbed away, and now the grabbing away of Seetha is more painful, even somebody touching Seetha, the most. Rama did not loose heart to regain his kingdom. He underwent the course of what his father ordered and is definite of return to Ayodhya to rule back his empire. In the next canto Kishkindha, Vali the monkey hero questions Rama, as who he is to enter Kishkindha. To that Rama replies, "All the Bharata continent belongs to us, the Ikshwaku-s, and presently the emperor is Bharata, and hence on behalf of my emperor Bharata I slay you." There he is again confident of returning to capital after completing his exile. Hence claiming this kingdom as 'my' kingdom does not alter his status of emperor, though not now, but after the completion of exile he is to become one. Again Rama weighed the agony in terms of his father's death and grabbing away of his kingdom. Raajya Lakshmi, Kingdom Wealth is nothing before his wife, Wealth of Fortune, i.e. Bhaagya Lakshmi. Hence Rama is more bothered about his fortune wife than the retrievable kingdom, or the death of an aged father.

When said thus by Rama, Lakshmana said this with flooding tears of lament, and in his anger hissing like a forestalled snake.

Such portrayal of Lakshmana as a fundamentally angry person, like a hissing snake, and a sharp tongued one etc., are attributed in mythology to the serpentine character of aadi SheSa, the thousand headed serpent on which Vishnu reclines. The mythological derivation is that Lakshmana is the incarnation of that serpent, while Bharata and Shatrughna are the incarnations of the conch shell and disc that adorn the two upper hands of Vishnu.

"Oh, Rama, you being the Indra like lord of all beings, and while you are being attended by an adherent like me, what for you worry yourself like a derelict? He will now be felled with my arrow as I am enraged at him, and gone are his lives now, and indeed the earth shall drink his blood... Indeed, that which anger was there to me on Bharata when he desired kingdom, that anger I will now release on Viradha, as Indra released his Thunderbolt on the mountain...

"Accelerated by my shoulder strength this ruinous arrow shall fall on his massive chest, thus life from his body shall decamp, and then he shall whirlingly fall onto the earth..." So said Lakshmana.

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Dandaka aranya -Dandaka Forest

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The forest Dandaka Forest wherein Rama is trekking is a dominion of their kingdom, but a deserted forest. One named Danda, the last son of Ikshvaku, was performing all demonic activities in their kingdom. His father Ikshvaku received many a complaint about Danda's deeds from his subjects, and angered at his erring son Danda and banishes him from the kingdom.

Danda took refuge in Vindhya mountain range and built a kingdom and a beautiful capital for himself called Madhumanta. He rubbed shoulders with all the demons thereabout and thus became a disciple of Sage Shukraachaarya, the guru of demons. One day when Sage Shukraachaarya is not in hermitage, Danda reaches there, and sees Araja, the elder daughter of the sage Shukra, and molests her, in spite of her repeated protests. Later when Sage Shukraachaarya comes to know about it, gets enraged and curses Danda, to fall down along with his entire kingdom under a mud storm around that Madhumanta capital for a period of seven consecutive days.

Then there is a mud storm for seven days and entire kingdom went under mud, later to become a forest called Dandaka. The place to where the curse fearing people fled from that Madhunata to further south is called Jansthaana. At later time, when Rama's peregrination started, these two places, Dandaka forest and Janasthaana, are under the domain of Ravana, and Ravana made one demon named Khara, as the protector of this dominion Jansthaana.

This is the place where Rama built his hermitage Panchavati, at which Demoness Surpanakha arrives, and from where Ravana abducts Seetha. When Rama asks the forest dwelling sages for a quiet place to live on, the sages in Dandaka forest, will make Rama constantly move southward, till he reaches Janasthana, indirectly directing Rama to eradicate the demonic influence over these places, which once belonged to Rama's kingdom.

Thus, this is the 2nd chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India. 

Valmiki Ramayana - Aranya Kanda in Prose Sarga 3

 

Rama and Lakshmana enter into a dialogue with Viradha, the demon and shower arrows on him. Later, Viradha, the demon carries Rama and Lakshmana away from Seetha.

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Then in his turn that demon Viradha said this sentence filling the forest with his gruesome voice, "I am asking you, really... tell me who you are and whereto you wish to go?"

Then that highly resplendent Rama said about his Ikshvaku dynasty to the blazing faced demon who is insistent. "Know us as Kshatriya-s with ennobled bearing, and we are trekking the forest...but we wish to know about you, who are you that move about in Dandaka forest?

Viradha said to that truly valiant Rama, "Ah! I’ll tell you, oh king, be informed of me, oh Raghava... "I am the son of Java indeed... my mother is Shatahradaa, and all the demons on earth call me ‘Viradha...' On my undertaking ascesis I derived a boon from the beneficence of Brahma, by which I will neither be cut, nor slit, nor killed with a weapon in this world... Leave off this lady without any yearning for her, and you expeditiously flee-away as you have come, then your lives will not be snatched away...

Rama in reply said this to that ogre Viradha, whose eyes are fully bloodshot in anger, who is monstrous in his body, and evil in intent, "You knave, fie upon you... you are in quest of you own death for your meanly measures, and definitely you will get it in this confrontation. Stay! I will not let you to live...' Then, stringing his bow Rama indeed darted very sharp arrows, very quickly and well aiming the demon. Indeed seven arrows are let off with perfectly stringed bow, which have golden vanes, and very fast ones that equal the flights of Garuda, the Divine Eagle and the Air-god.

But, they the arrows that are akin to infernos and dressed with peacock feathers as their fins, on piercing the body of Viradha they fell onto the ground besmirched with blood. When that demon is thus struck, then he placed Vaidehi down from his arms, hauled up his spear, and very angrily rushed towards Rama and Lakshmana. And holding fast his spear that is similar to the Indra's Flagstaff he blaringly yelled a ghastly shriek, and thus he shone forth like the wide-mouthed Death, ready-to-gulp.

Then with an effulgent arrow-rain those two brothers incessantly rained on demon Viradha, who is similar to the terminator of lifetime. He that highly horrendous demon laughed at that arrow-shower, and standing for a while he yawned, and on his yawning and stretching his limbs in fatigue those arrows that earlier have gone speedily, spilled out from his body that speedily.

Demon Viradha held back his lives by the touch of boon, and raising up the spear he ran quickly at Rama and Lakshmana. The best wielder of weaponry Rama ripped that spear apart, which is akin to the Thunderbolt of Indra, and that which is like a blaze in the sky, with two arrows in the sky itself. Shattered by Rama’s blazing shafts that spear fallen on ground like the boulder mass of Mt. Meru when it is shattered by Indra’s Thunderbolt.

They quickly upraised their swords and like a pair of up-swinging black-cobras they rapidly crashed on him, and then battered him mightily.

He that demon thus beaten very firmly by Rama and Lakshmana, then on grabbing those unwavering ones and manly tigers with his arms, that furious demon wished to carry them away. Knowing the thinking of the demon for sure, Rama spoke to Lakshmana, "Let him easily carry us anywhere on his way.

"Let this demon carry us as he wishes, and Saumitri, by which way this night-walker goes, that alone will be our way...

Rama does not want to travel comfortably on the shoulders of the demon, but wants to examine what the demon wanted to do next, after carrying afar. The prince in Rama will not let the demon go rampant. Besides, the divine fury allows any sinister to tread his own way towards his own grave.

But he that night-walker arrogant as he is by his might has uplifted Rama and Lakshmana like babies by that might and courage alone, and placed them on his shoulders as one would place babies. That nightwalker Viradha on placing those two Raghava-s on his shoulders gone towards deeper forest yelling very luridly.

That demon entered into a baffling forest that is like a very dark cloud in its sheen, where a variety of massive trees are contained in, numerous flocks of vulturine birds are overspreading, and where wild jackals and other predaceous animals are sprawling around, along with Rama and Lakshmana.

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Surya (or) Ikshvaku (or) Kakustha dynasty

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Ikshvaku dynasty is of long lineage. This is Surya Vamsha, Solar dynasty of Kshatriya-s, of which Mahaa Kavi Kalidasa wondered as to how it can be narrated, for it is of a long lineage and he admires kva× s¨rya prabhavo vamþ× ... in his Raghu Vamsha Mahaa Kaavya, at 1-2. This dynasty may be known to understand why from Viradha to Ravana, wanted to die at the hands of Rama. The list of those kings is compiled in aananda raamayana and the same is being given hereunder...

S¨rya- Ikÿv˜ku - K˜kuthsa vaÕþanukramaõika  SrŸ mah˜ Viÿõu originated Brahma .From Brahma the lineage, one after the other, is MarŸci - Kaþyapa - S¨rya - Sr˜ddha Deva (Vaivasvata) -  Ikÿv˜ku - Vikukÿi (Saþ˜da) - Kakuthsa - Indrav˜hu - Anenasa - Viþvarandhi- Chandra - Yuvan˜þva - S˜bastha - B®hadaþva - Kuvalay˜þva - Dh®ýh˜þva - Haryaþva - Nikumbha - Barhaõ˜þva - K®t˜þva - Syenajit - Yuvan˜þva - M˜ndh˜ta - Purukuthsa - Trasaddsya 2 - Anaraõya – Haryaþva - Aruõa - Tribandhana - Satyavrat (OR) Triþanku - Hariþcandra (OR) Satya Hariþcandra - Rohita - Harita - Champa - Sudeva - Vijaya - Bharuka - V®ka - B˜huka - Sagara - Samañjasa - AÕþumanta - DilŸpa - BhagŸratha - Shruta - N˜bha - SindhudvŸpa - Ayut˜yu - Rutuparõa - Sud˜su (OR) Mitrasaha (OR) Kalmaÿ˜nghri - by him Aþmaka - M¨laka – ArŸkavaca - Daþaratha - Eiýavida - Viþvasaha - Kha÷v˜nga - DhŸrghab˜hu - This Deergha baahu is also known to be Dilipa, and from that - DilŸpa - Raghu - Aja - Daþaratha - and Dasharatha begot Vishnu again as R˜ma

#it vaLmIik ramay[e Aaid kaVye Ar{y ka{fe t&tIy> sgR

Thus, this is the 3rd chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.

Valmiki Ramayana - Aranya Kanda in Prose Sarga 4

 

Rama and Lakshmana come to know about the curse of Viradha. Viradha desires to die in then hands of Rama according to the amendment given by the cursing authority, and thus he will be killed and relieved of his curse by Rama, and his elimination of negative forces starts with the elimination of Viradha. At the time of release from his curse, Viradha advises Rama to go to Sage Sharabhanga, who can advise Rama properly. It is said whenever a superior being is approached, he shall not be neared empty-handedly. So, the elimination of Viradha, first act of Rama to safeguard the diinajana parirakshana in Dandaka forests is the gift that Rama takes to the Sage Sharabhanga in next chapter. This is not a separate chapter in Baroda edition. But in Gorakhpur and Eastern versions it is a separate one.

 

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On seeing those two very dexterous scions of Kakutstha, and the best ones from Raghu dynasty, namely Rama and Lakshmana, grabbed and being carried off, Seetha screamed in a high-pitched voice.

"He that truth-abiding, virtuous, and the flawless Rama of Dasharatha is carried off along with Lakshmana by the demon with a ferocious look... wild bears, tigers and panthers aspire to eat me away... oh, best demon, thieve me instead and release Kakutstha-s... Hail to thee..." Said Seetha. 

On hearing Vaidehi's that utterance those valorous ones Rama and Lakshmana speedily busied themselves in eliminating that evil-minded demon Viradha. Soumitri indeed severed the left arm of that ferocious one, while Rama rent the right arm of that demon. When his arms are mutilated that demon similar to a dark-cloud is frustrated, fainted, and fell onto ground, like the mountain demolished by the Thunderbolt of Indra. They battered that demon with their fists, hands and feet, and even by heaving and hurling him again and again they entirely pounded on him on the ground. Though that demon is battered with many arrows, even sheared off with two swords, and even though he is entirely pounded on the ground he is not killed. 

On observing that the mountain-similar demon is ineradicable that easily, then Rama, the sublime one, and the bestower of shelter in fear, spoke this sentence to Lakshmana. 

"Oh! Manly-tiger Lakshmana, it is impossible to overpower this demon with weapons in a confrontation, hence, let’s bury this demon... Lakshmana, a very deep pit be dug for this furious and ferocious reprobate in this forest, as though for an elephant..." On saying to Lakshmana that ‘a trench shall be dug...’ then Rama repressively placed his foot on the throat of Viradha, and stood by. 

On hearing that said by Raghava, demon Viradha sincerely spoke these humble words to Rama, the finest one from Kakutstha dynasty. 

"Dead I am, oh! Manly-tiger and a coequal of Indra in your strength... I have fallaciously not identified you earlier... oh, best one among men... oh, sire, now I have known you to be Rama, the son of Kausalya... and even propitious Seetha and greatly renowned one Lakshmana are now known to me... By curse I had to enter this ghoulish demon's body, but I am a celestial gandharva, named Tumburu and Kubera cursed me... 

"When entreated by me, he that greatly renowned Kubera said to me, 'When Dasharatha's Rama kills you in a fight... then you will attain your nature of celestial body and you will go to heavens... King Kubera thus cursed angrily me for not presenting myself in his service when I was interested in a celestial dancer Rambha, and indeed he alone said this curse-clearance to me... And by your grace I am released from this utterly hideous cruse, and now I wish to go to my own heavenly abode, oh, firestorm of enemies, let safety betide you all... 

The celestial beings are called sura and their antagonists are a-sura . There are many sura beings living in heavens and netherworlds. To name a few, they are uraga, garuda, gandharva, kimpurusha, siddha, saadhya, vidyaadhara, chaaraNa, apsara, yaksha, guhyaka, bhuuta, khechara and the like. Of them gandharva-s are amiable beings for their expertise in performing arts. The apsara beings are the divine courtesans and among them are four apsara beings of high order. They are Rambha, Urvashi, Menaka and Tilottama . These four are instrumental to Indra, to incite and allure sages from their austere penance, lest they may win over the ship on heavens from Indra. The present gandharva, namely Tumburu, in his courting with Rambha had belated his services to Kubera, the Chief Divinity for Wealth Management. Hence Kubera cursed this gandharva to become the demon called Viradha, but yet this Tumburu alias Viradha is the devotee of Goddess Lakshmi. The antagonists of sura are a-sura beings and all sorts of demons, monsters, etc., come under this category and they are not devils or Satan's stooges, but they equal the capabilities of sura beings. Prof. Ranade observes that "Dr. R.G. Bhandarkar, in an important article in the B.Br.A.S. Journal makes the following interesting suggestion. The Sanskrit equivalent of the word demon viz., 'Asurya' may here refer to the 'Assyrian' country. 'Assyrian and 'Asuryan' being philologically identical, the 'y' and the 'u' being interchangeable as in Greek..."

”Oh, Sire, att one and half yojana-s of distance from here Sage Sharabhanga, a great saint of virtue, and an efficacious sage with sun-like resplendence dwells, you shall quickly approach him for he advises you opportunely... Rama you go safely on burying me in a pit... this is the age-old custom for those demons that lost vitality... those that are inhumed in pit, to them there will be the worlds of manes..." And on saying thus to Rama that Viradha who is hurt by arrows became heaven-worthy on leaving his body. 

And Raghava on hearing those words of the demon ordered Lakshmana, “Lakshmana, a very deep pit be dug for this furious and ferocious reprobate in this forest, as though for an elephant...” On saying to Lakshmana that ‘a trench shall be dug...’ then Rama repressively placed his foot on the throat of Viradha, and stood by. Then, on taking a digging tool Lakshmana dug a deep pit beside the great soul Viradha. 

On releasing his throat from the stamping of Rama, he that long eared, lurid voiced Viradha is ensconced in that pit while he is still blaring with his horrific voice. 

Those deftly victorious ones Rama and Lakshmana who compose themselves in a given fight, both have gladly raised that Viradha, a ghoulish one in fight, a terrifying demon who is still blaring, with all their might and hurled him into the pit. 

On observing the indestructibility of that demon with any weapon, however sharp it might be, those two best ones among men that are very expertly skilled have thought over well and undertook the elimination of that great demon in a pit. 

Viradha himself preferred his death at the hands of Rama and desired for a long to be killed by Rama and that forest walker himself appraised that, "Killing me with any weapon is impossible..." 

On listening to that which is said by Viradha, Rama resolved his mind to cast him into pit, and when that mighty demon is being flung into the pit the whole forest blared with that demon's cries. 

Rama and Lakshmana felt happy by way of their look in burying Viradha in the pit of the earth, and on burying him they two felt rejoiced for gone is the fear in that great forest, and within the pit they have also concealed him with boulders in order to make it a burial-chamber to the departed soul. 

Everywhere Rama patiently performs these funeral rites, whether it is demon, eagle or a monkey, if dead in his presence. Here also, Viradha's grave is covered with stones and boulders, as a kind of Stonehenge.

Then they two who have dazzling golden bows have eliminated that demon and retrieved Seetha, and they gladly journeyed on in that great forest like the two entities abiding on the skies, namely the Sun and Moon. 

The simile of sun and moon is of some importance. It will not be clear as to, who is compared with Sun and who with Moon, unless some ancient commentaries are touched. Rama is compared with Chandra, the Moon, because, Moon will not travel without his wives. All the celestial stars are the wives of the Moon, and they twinkle before the Moon's arrival, in order to welcome him into the night. Hence Rama is suffixed with Chandra, compounding to Sri Ramachandra. On the other hand, Sun does not travel along with his wife, namely Chaya, the Shadow, but she always will be at his hind. We the living beings are in between the Sun and his wife Chaya. If we face Sun in the morning times, she will be at our back, and in the evenings, when the Sun is at our back, Chaya, shadow will be in front of us, reminding us of our lengthening shadow of life. Thus we are in between the light and shadow. The Sun is also called karma saakshi, [Witness of Deeds.] Our own shadow, shortens with the ascending Sun and lengthens as the dusk of our day or life increases. Hence Sun's travel is wife-less one, and Lakshmana is thus compared with the Sun, for he does not have his wife travelling with him now. And Lakshmana is another karma saakshi [Witness of Events] in the Ramayana. In another way of commenting it is said that both of them are said to be moon-like in their appeasing personalities and sun-like in their radiant valour.

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The Episode of Viradha

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The episode of Viraadha assumes some importance in Hindu mythology. It may be observed that Viraadha drops down Seetha, lifts and carries Rama and Lakshmana far away from Seetha, where Rama and Lakshmana kill Viraadha. aadhyätma rämaayana which occurs in the 61^st chapter of brahmaanmda puraana also narrates this episode of Viradha as a one to one fight, herein Rama affronts and kills him straight. But in Valmiki Ramayana, Viradha takes away Seetha first and then Rama and Lakshmana, too. A question arises as to why the demon should snatch Seetha away and later carry Rama and Lakshmana to a distant place from Seetha. It is part of the scheme that Rama kills no demon or sinner in the presence of Seetha, including Ravana, for she is that benevolent one to all the sinners and pardons them if surrendered in faith at her feet, as an incarnation of Goddess Lakshmi. Our concern here is with skaanda purana , a Shiva Puraana, in which Viradha’s episode is explained detailedly. The skaanda puraana puts it as: so'pi t˜m j˜nakŸÕ d®ÿ÷v˜ þŸghraÕ sañj˜ta vikrama× | iyaÕ par˜ mah˜ þakti× seyaÕ svargasya k˜raõaÕ asy˜ vibodho mokÿepi k˜raõaÕ bandhanepi ca | tasm˜t im˜Õ bhajiÿyami diÿ÷y˜ pr˜ptaÕ hi darþanam | iti darþana m˜treõa vimukt˜m augha pañjara× | bhakti yukto jarah˜ra eõaÕ sŸt˜Õ caitanya r¨piõŸÕ|

On seeing Seetha Viraaadha thought, " She is the Supreme goddess through whom heavens can be obtained by salvation and also release from the bondage [of demon’s body…] On just seeing Her, relieved is this body cage, so with all my devotion, I steal Her…." etc. Hence vi raadha meant to be verily, devout, like Radha of Krishna. When chased and hurt by Rama and Lakshmana, the demon releases Seetha, but carries both the brothers away. For this distancing Rama and Lakshmana from Seetha, it is said that Rama does not kill any demon in the presence of Seetha, for she graciously condones the mischief of the demons, if they are true devotees.

Again in skaanda puraana, at the end of this Viraaadha episode, the phala shruti [Fruit of Listening] it is narrated as:

yo vir˜dha vadhaÕ nityaÕ þ®õoti þr˜vayeti v˜ |
tasya p˜p˜ni sarv˜õi vinaÿ÷˜ni na saÕþaya× ||

" Those that always listen or let listen, all their sins are absolved, undoubtedly   .. skaanda pauraana

Thus, this is the 4th chapter in Aranya Kanda of Valmiki Ramayana,the First Epic poem of India. 

Valmiki Ramayana - Aranya Kanda in Prose Sarga 5

 

Rama after killing demon Viradha enters the hermitage of Sage Sharabhanga, as advised by the dying demon Viradha in the previous episode. Sage Sharabhanga refuses the invitation of Indra to come to heaven, but awaits the arrival of Rama to see him with his own eyes. After seeing Rama, Seetha and Lakshmana, and also showing next course of their journey, that Sage enters the yogic fire and ascends to Brahma's abode.

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After killing that stupendously mighty demon Viradha in forest, then Rama comfortingly embraced Seetha, and spoke to his brother Lakshmana who is beaming forth with resplendence.

”Difficult is this impassable forest, nor we are forest inhabitants either... let’s go quickly to that ascetically rich sage Sharabhanga..."

On his approach at the hermitage of Sage Sharabhanga, a sage with a divine effect and the one with a purified soul, saw a great wonder at the nearby of that hermitage of Sharabhanga.

Rama has seen Indra, the lord of three worlds, with a radiant body that has the coupled radiance of Sun and Fire, mounted on a great chariot that does not touch the earth, wearing greatly brilliant ornaments and attired in spotless dress, while the other divinities are attending, and many more selfsame great-souls are worshipping him. Rama saw at his very nearby a chariot yoked with green horses that traverses in firmament, which in its splendour is either like the noontime sun, or a cluster of silver clouds, or like the silvern sphere of the moon.

He saw the stainless parasol of Indra, marvellously garlanded and shining forth, and the exemplary and invaluable royal fanning instruments with golden handles, which two best female celestials are handling and fanning at Indra's head sides with them.

Comment: The royal umbrella and fanning instruments of Hindu order are of particular type, in comparison with their European counterparts. These chamara instruments will be made from the bushy long, silver-white hair of chamara animal, a Himalayan beast, [Bos grunniens] and the hair will be studded into a golden or silver handle. These are not for actual air circulation but they are royal insignias.

And the celestials like gandharva-s, amara-s, siddhaa-s and very many great sages as well are extolling Indra who is abiding in firmament. On seeing Indra speaking there to sage Sharabhanga, Rama spoke to Lakshmana.

Rama then on pointing out the chariot expressed his own amazement saying, “Lakshmana see this wonderful chariot that includes effulgence and auspiciousness as well, and that abides in firmament, and highly luminous like the Sun... of which horses we have earlier heard from our teachers telling that they belong to Indra, the Chief Invitee in Vedic rituals, they are these divinely green horses that now abide in the firmament, and definitely these must be Indra’s horses...

“And oh, manly-tiger Lakshmana, those that are there in hundreds and hundreds around Indra, those youthful ones with their ear-ornaments and swords in hands, with wide and broad chests, with club shaped arms, and clad in glimmering red garments, all are like tigers, all are unapproachable, all of them are wearing ornamental chains on their chest-place that are akin to flaring fires, and in their appearance, Soumitri, they always bear a look of twenty-five-year-olds...

"The age factor of gods remains constant at the age that appears for these nice-looking Tigerly-men, so they say... for gods are immortals and they will be ever young... Stay for a moment Lakshmana along with Vaidehi, until I know clearly about that resplendent one on that chariot... On saying to Lakshmana ‘stay there only...’ Rama proceeded towards the hermitage of Sage Sharabhanga..

Then, on seeing Rama arriving there, Indra, bade farewell to Sage Sharabhanga and said this to the celestials attending him.

"Here comes that Rama...before he talks to me, you lead him towards his vow, after completing the result of his incarnation, then only he is eligible to see me... Let him be a victorious and accomplished one, then I will see him very soon...for that will happen very soon... A great deed is to be verily performed by him that is highly impossible for others...

Comment: This verse in Gorakhpur version is said to be containing improper word placements thus confusing in its meaning. Some ancient manuscripts are said to contain this as,

karma hi anena kartavyam mahad devai× suduÿkaram |
niÿ÷a na y˜to y˜vaddhi t˜va nna draÿ÷um arhasi ||

The same verse in Dharmaakuutam is like this,

karma hi anena kartavyam mahad anyai× su duÿkaram |
niÿpadayitv˜ tat karma tato m˜m draÿ÷um arhasi ||

In any case, the import is this "Now he that Rama can not talk to me, and after getting the results of his incarnation, i.e., elimination of Ravana, then only he can see me..."

Then that Enemy-destroyer Indra adoringly bade farewell to the sage, and travelled to heavens by the chariot with its green horses.

Comment: Vishnu is said to have instructed all the divinities to not to talk to him during his human incarnation on earth as Rama. If any divine being comes into direct contact and conducts a dialogue, Rama's identity as Vishnu is revealed, and Ravana will apprehend that and then revokes his boon of not to be killed by any divine being. As long as Ravana believes Rama to be a human being, so long he dares any human to confront, because he slighted humans when seeking his boon. Ravana can be ended only by Rama, but not by others. Hence, Indra departed from there before the arrival of Rama.

On the transit of that Thousand-eyed Indra, Raghava with his adherents [namely Lakshmana and Seetha,] came nearby the Sage Sharabhanga, who is sitting nearby the altar of fire.

The word paricChada means, that which encloses anything, apart from its ordinary meaning, attendants, retinue etc. Here the enclosures for Rama are Seetha and Lakshmana. As with any deity in a sanctum sanctorum, who is enclosed by impregnable walls and sanctimonious atmosphere, Rama is enclosed by that impregnable Lakshmana like a firewall, where the sanctimonious environ is the presence of Seetha, near at Rama.

Touching the feet of that Sage Sharabhanga Rama along with Seetha and Lakshmana, and duly permitted and invited by that Sage Sharabhanga they sat there, as they obtained a shelter. Then, Raghava enquired with sage about the arrival of Indra and Sage Sharabhanga narrated all that to him.

"Oh! Rama, that boon-giver Indra wishes to take me to Brahma's abode, which is achieved by me by my arduous ascesis and that which is unattainable for them with their souls unconquered... on knowing that you are course is nearby, oh! Manly-tiger, and without seeing my dear guest I do not wish to go to Brahma's abode...

Sage Sharabhanga, with his sixth sense came to know that Vishnu is coming this way and will become his dear guest. He thus is obliged to receive Rama in his hermitage. It is his first priority than escaping to Brahma's abode. The sage with his own arduous penance attained that travel to Brahma's heavens and he can go there anytime. But seeing Rama, who is now a human incarnate, with his own human eyes is prime ordeal to that Sage. Secondly, ascending to heavens with mortal body is an impracticable affair. Hence the mortal body is to be cast off here only. If that mortal body is cast off, as per the request of Indra, the sage's mortal eyes cannot see Rama, for Rama leaves this earth after fulfilling his vow of eradicating evil, and equally, a Sage of high order like Sharabhanga, on going to Brahma's abode will not return as an earthling. Hence seeing and receiving Rama is his priority now.

" Having met with you, a virtuous one and a great soul as you are, oh, manly-tiger, I wish to go through undesirable lesser heavens to Brahma's abode, the highest.

In Gorakhpur version it is avaram, a+varam . The translation will therefore be 'undesirable heavens/lesser heavens...' If there is difference between paradise and heaven, this lesser one is paradise; the ordinary swarga of Indra, where the departed soul's merit is metered and count down starts with the enjoyment of heavenly comforts. As and when the accumulated merit neutralises there, that soul has to take rebirth in the karmic cycle. kshiiNe puNye martya lokam pravishanti... This sage does not wish to go there, because he earned fartherest heavens like Brahma's abode or tridiva patham etc., by his penance. And those lesser heavens are as cited by Krishna in Bhagavad Gita aabrahma bhavanaallokaaH punaraavR^itti na arjuna... 8-16: and here Krishna also says maam upetyatu... 'In me repose yourself...' This 'Me,' is tridivam... and tripaadvibuuti , as cited by puruSa suukta n its hymn paadosya vishvaa bhuutaani, tripaadasya amR^itam divi...' etc. Dharmaakootam puts it as brahma lokam gamiSyaami tridivam deva sevitam... without separating this concept into two kinds of heavens, namely paradise and Brahma's abode. Hence there is nothing enjoyable in any of the said heavens, than having a glance at you. Maheshvara Tiirtha.

"Oh! Tigerly-man, non-diminishing are the abodes achieved by me either in Brahma's abode or yonder than paradise...you take them all...that are mine achieved by me ascesis...” So said Sage Sharabhanga to Rama.

Comment: The sage is dedicating all his achievements of penance unto god, without any ahamtva buddhi , mine-ness. This is called phala samarpaNa. The fruits of pious achievements are to be dedicated in the divine without the concept 'I am the doer thus I shall enjoy...' Even in the daily worship we are supposed to dedicate all that we have done, with oblating water saying ' karomi yad yat sakalam parsmai naaraayaNaayeti samarpayaami... 'Whatever is done, in all its entirety, I dedicate it unto the Supreme...' And Govindaraja observes, whatever that is acquired by the sage is his wealth. So the heavenly abodes are his only wealth as of now, and they all are surrendered to Rama, as guest-worship.

Thus said by the Sage Sharabhanga to that Manly-tiger Rama, being the scholar in all the scriptures he spoke this sentence to that sage.

"I alone can gain all those worlds, oh! Great Saint, I now seek a place to dwell here in this forest as indicated by you... [Apparent meaning.]

Or

"I will however take all those worlds of yours, for you have waited for me and dedicated whatever you achieved by your penance at my tri-feet, as atithi satkaara, honouring guests…’ leaving 'the doer and doing' attachment, and without desire to enjoy the fruits of works, as a karma phala tyaagi . For now, show me a place to dwell in this forest like an ordinary human being…  [Implicit meaning according to Govindaraja.]

Or

“I will win-over all those worlds myself, as Kshatriya-s are not supposed to take any donations; they either have to won by them or acquire them for themselves, just show me a place to dwell… [Maheshvara Tirtha.]

Or

“Everything merges in me alone, for I alone gave all these to you, and you also dedicated the same in me, without the concept of doer and doing…[which again is reiterated in Bhagavad Gita… labhatecha tataH kaamaan mayaiva vihitaan || 7-22 ' All the desires of the adherent like Brahma's abode, immortality etc., are acquired at my grace.' for now show me a place to live…[Another concept. tani sloki.]

Comment: Thus aahara means gaining, win-over, or snatching, stealing. Hence Rama as a king refutes that donation, telling that he alone will acquire those worlds, in an explicit meaning, that conceals Rama's identity as Vishnu. Vishnu has Himself given those merits to this sage, as said in Bhagavadgita. Implicitly all the merits of earthly beings merge into that Absolute ultimately, and hence any fresh donation from the sage is negated. The dictionary meaning of aahara is provider, fetcher, and Vishnu Himself is the fetcher, provider. In another way, aahara is to take, or snatch away, or merge and thus Rama is said to express 'I snatch away everything and anything done by my true devotee...for he does not do it for his own sake...' This is said to be God's karma phala swiikaara 'receiving of the fruits of work...

Thus said by Raghava, who is like Indra in strength, that supremely intellectual Sage Sharabhanga again spoke this sentence this way. "Here, oh! Rama, a great resplendent sage named Suteekshna, lives in this forest...a virtuous and a self-disciplined one, and he will do something benignant to you... you approach Sage Suteekshna and to you he will arrange housing in his auspicious and dpleasant place woods of hermits... following opposite to its flow you may follow this River Mandaakini that carries flower-ferries, then you can reach there at Sage Suteekshna’s hermitage...]

Comment: Mandaakini is the name of River Ganga, and hence any river with continuous flow is affectionately called Ganga, like Dakshina Ganga, Bhaagiirathi etc. So this name of Mandakini is to mean a river here, but not Ganga. Later in Kishkindha also River Pampa is called Mandakini, at times.

"This is the only way, oh, manly-tiger, and oh, sire, see me for a moment, till I forsake these body parts of mine, like a snake casting its withered moult...

Sage Sharabhanga said, eSha panthaa naravyaaghraH meaning that 'this is the only recourse, oh, manly-tiger.' Here Rama asked Sage Sharabhanga to show a place to dwell. Sharabhanga's hermitage itself will now become vacant after the sage's ascension to heavens. But it is not shown to Rama to stay, instead yet another distant place is shown. All these Sages and Saints show only one path that Rama, Seetha and Lakshmana have to travel, i.e., towards Ravana, the evil on earth. From here they are directed to Sage Suteekshna's hermitage, there from to Sage Agastya's hermitage, and there from, to still deeper place in forests, called Panchavati. According to Kaikeyi's banishment Rama need not travel this far, but could have resided in some near-about forests of River Ganga. But one after the other, either demons who became celestials or sages who are going to become divinities, all usher Rama southward, i.e., towards the dominions of demons, whom Rama has to eradicated from earth. 'If Rama were to enter into Panchavati, a powerful dominion of demons like Khara and Dushana, alleging their loyalties to Ravana, it is definite that an encounter will ensue and Rama will start eradicating one after the other, and ultimately ending with Ravana...' this appears to be the logic of all the sages. As such Rama is asked to go on travelling towards the evil side of the earth, for all of the sages know about Rama's destination

Then that hymnist on invoking the sacred fire and offering oblations with clarified butter into it, that radiant sage Sharabhanga entered that sacred fire.

The fire burnt down that great soul Sharabhanga from head-hair to body hair and thus his shrunk skin, bones and whatever flesh and blood are there, they are also burnt completely.

Then the question arises whether Sage Sharabhanga wilfully encompassed the sin of suicide or not? Not so, because it is said that his self-immolation is not in any mortal fire, but in some yogic fire, which he invoked and sanctified with hymns. If it were to be an ordinary pyre, the mortal body do not burn completely to ashes as the skull and vertebral bones remain, for immersion into holy waters after a while. Here it is said that nothing remained. Further scriptures lay it down that: Hence Sage Sharabhanga, having seen Rama, got that divine knowledge and there is nothing left for him to accomplish with his mortal body, and hence entered the holy fire. Those that are superior in character and virtue, even the of Fire, Agni Deva, cannot even touch, rather provides a coolant condition in His lap. It is the same with Seetha in Yuddha Kanda and it also happened with Queen Chandramati, the virtuous wife of Emperor Harishchandra, one of the forefathers of Rama. Thus said in Dharmaakuutam:

anuÿ÷na asamarthasya v˜na prasthasya jŸryata× |
bh®gu× agni× jalap˜tena deha tygo vidhŸyate ||

Those who obtained divine knowledge about this mortal body, and those that cannot practice anuSThaana their daily chores, or with any incapability, and those that have left house as holder, and desiccated, could give up their mortal bodies into fire, waters or falling from mountain peaks.

These feats are for yogis, but not for commoners please!

He that Sage Sharabhanga, then reappeared as an youngster in the semblance of Fire, o\n resurrecting from that altar of fire he shone-forth.

Comment: The age of celestial is always constant like twenty-five-year-olds, as said above by Rama at 3-5-17/18.

He that Sage Sharabhanga, transcending the ethereal worlds of fire-worshippers, of saints, of great souls, and also of divinities, has ascended to Brahma's abode. He that meritorious and best Brahman Sharabhanga has seen Brahma in Brahma’s abode, and Brahma too, on seeing that Brahman happily spoke to him... "Welcome..."

Thus, this is the 5th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India. 

Valmiki Ramayana - Aranya Kanda in Prose Sarga 6

 

After the heavenward journey of Sage Sharabhanga, Rama is approached by others sages and hermits. They inform him about the atrocities of demons around that place. They all ask Rama to eradicate the menace and Rama avows to do so, in order to keep up the tranquillity of those hermitages, and also to obliterate the menace of demons from earth.

 

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On Sage Sharabhanga attaining heaven, groups of sages assembled and approached Rama of Kakutstha dynasty, who is glowing with resplendence. The sages called Vaikahanasa-s, who are born out of the nails of Prajaapati, the first ruler of mankind, also Vaalakhilyaa-s, those born from His hair, and those from the water of His feet-wash, and those that thrive on drinking rays of sun and moon alone, and those that pound with stones and others who thrive on leaves alone, are those sages.

The samprakshaala are kind of sages said be washing their interior body with water, a yogic measure called dhouli prakriya , and also otherwise attributed to wash their vessels after a meal, without preserving any food for the next meal, for god would automatically give their daily bread. The sages called ashma kuTTa, are that kind of sages who pound their bodies with stones, and thus they pound grain with stones.

Some of them use their own teeth to grid the grain they eat, and some who perform ascesis in neck-deep water, and some who sleep with their head resting on their shoulders or on chests without using any kind of bed, and some who do not use any kind of beds either, and some who meditate without any repose sitting in an enclosure without any leg-space. And some sages whose food is water alone, or air alone to some, like that some who meditate staying in sky and some who sleep on bare ground itself. Thus some are dwellers on high-peaked places with their senses controlled, and some are wearers of wet cloths, always reciting name or hymn japa and like that some who meditate with five kinds of fire around them.

All have Vedic resplendence and firm yogic control, and they have arrived at the hermitage of Sage Sharabhanga for Rama. Those virtuous sages coming together in groups neared Rama, the best beholder of virtue, and said to that supreme one in virtue.

The word abhi gamya is nearly approaching, coming nearby, at a destination that is Rama. The Omni-Luminescent, , emerged in Kakutstha dynasty as Rama. Knowing that, all the sages of higher knowledge have arrived at their 'destination' in this mortal world itself... Maheshvara Tirtha.

"You are the supreme charioteer born in Ikshvaku dynasty hence you are the protector of earth under your control. As with Indra, the ruler of divinities you are a similar ruler for us.

Or

Though born in Ikshvaku dynasty you are the Supreme Charioteer, hence you are the same Supreme Charioteer of this Earth and earthlings too, as with Indra who protects divinities, you are our protector.

We have not heard of any chariot or horse being utilised by Rama, let alone in some episodes of his student days, because he is more a foot soldier than a horse/chariot rider. How these sages suddenly say that Rama is a speedy charioteer, is the question. This mahaa rathaH concept is on the analogy of Krishna the charioteer in Bharata. In Vedanta, the human body is frequently referred as ratha, as in ashva kraante rathaH kraante vishNukraante vasu.ndharaa... , Sec. I-37 Mahanaaraayano panishad: 'O, earth that is traversed by a horse [in Vedic rituals,] a chariot, [great souls, why they all when] Vishnu himself treaded on you as Trivikrama... hence I pray you...' Hence the chariot, drawn by the five-senses as its horses, and the earth are also brought and said here by sages. Krishna-Arjuna's chariot too had five-horses. Here the sages with controlled senses, namely horses, are asking the one who chariots/spins the earth and earthlings, to take off the children of lesser gods, namely demons, far away from humans where humans are god controlled species.

"You are well renowned in all the three worlds by your repute and valour, and in you abounding are the virtues like truthfulness and devotion to your father, and even righteousness too, is there.

The above is the apparent meaning. The subtext is "Are you, the supreme charioteer of Ikshvaku dynasty alone, like Indra for celestial beings? And are you the supreme charioteer of this earth and earthlings alone? Not so...you are the Supreme of the whole Universe, therefore your reputation is well known in all the three worlds. Thus you the Omni-Luminescent entered in Ikshvaku dynasty in the form of Rama, to perform your duties like abiding by father's word, with your usual qualities like abounding virtuousness, safeguarding dharma in respect of your own creation/ maintenance..." Thus this is the confrontation-like- addressing of the enlightened sages. Maheshvara Tirtha.

"You are the great-souled one, knower of righteousness and a patron of virtue... such as you are, on approaching you we beg to state something for which we may please be excused...

Special supplication to god is a waste. His mercy has to flows on its own accord. Why beg him to perform his own duty? If by mistake, an appeal is made to god to alleviate a personal problem, his pardon may to be begged, but he is not be begged to do favours. Here the sages on one hand say that 'you have come here in the incarnation of Rama to eradicate evil...' At the same time, they say 'we have an appeal for the same...' This begging off, is as per social custom, made to the apparent ruler of the kingdom, not to the innate Divine.

"Oh! , very great a-dharma, wrongness, will occur to that king who takes the sixth part of the country's produce as cess, but does not safeguard his subjects like his own sons...

"Protection of subjects is but natural to all kings, but some kings do so for a particular reason, hence this appeal of ours" thus say the sages...Govindaraja. "Though you incarnated yourself to protect the entire universe, so you have to protect us too...but why a special appeal of ours when you are duty bound... that means, we with an unbearable angst of ours make this appeal according to the social custom, but not to harass you. Hence we remind you, Rama, of your kingly duties to safeguard us..." Maheshvara Tirtha. atra a pram˜dena praj˜× samrakÿaõŸy˜× - rakÿaõ˜t uttama loka av˜pti× - arakÿaõe doÿa× ca bhavati iti s¨citam - dharm˜k¨tam

"A king shall treat all the subjects of kingdom as his own sons, and he shall protect them as though he is ready to save them at the cost of his own lives, and he who will always be endeavouring in that manner will attain permanent renown lasting for many for many years to come, and thereby he attains a prosperous place even in Brahma's abode... He who righteously protects his subjects will get one fourth of the merit of great duty-bound deeds performed by each individual sage, say yajna-s, ascesis, meditation etc. performances.

"O, Rama, though you are there as protector for the hermitages, suchlike this one, where the most reverent Brahmans are there numerously, they look as though forsaken, for they are being demolished by demons, devastatingly... Come and see many of the bodies of the sages, the contemplative souls, that are variously killed by ghastly demons in the forest... At Pampa riverside, and alongside of River Mandakini, and at the surroundings of Mt. Chitrakuta also, this hideous warfare is being done... Thus. we are not able to tolerate this injustice to the sages, being executed in this forest by the demons with fiendish deeds, in a ghastly manner... Therefore we present ourselves before you as you are our protector, for the purpose of your protecting us that are being killed by nightwalkers... please safeguard us...

It is said as 'you are the only refuge' because there is no pre or post verbs for this sharaNyam, thus you aare the protector of all worlds. sharaNa artham is taken as to 'place us at our appropriate place,' namely in the abode after total salvation; sam upasthitaa or sam upaagamaa as in other versions, we have come here with vishvaasa, faithfulness, sharaNaagati , servitude, kainkarya , surrender etc.; naH paripaalaya protect us and with this word, it is again repeated in next verse as paripaalaya naH ; and later in the verse the request - from what to be protected is said. That is aniSTa nivR^itti ruupa phala praarthana, 'removal of that which is undesirable.' That is to say: 'we better be given total salvation rather than killed by these demons, which is half way through our exercise to attain total salvation.' is the subtext of the speech of sages.

"Other than you, oh, valorous Rama, no way-out is deducible on this earth, hence oh, prince, protect all of us from the demons...

There is no way-out on this earth, for that matter of fact in all the universe, when the 'earth' becomes upa lakshNa for all worlds. This is in consonance with the scripture's saying, na anyaH panthaa vidyate ayanaaya...puruSa suukta R.V. X-90 and thus those sages say 'we are contaminated with limited fruition of our practices parimita phalatva, and other suchlike limitations. But you are evident here...before our naked eyes...so protect us from the demons...' where the demons, raakshsebhyaH comes to mean sarva aniSTaaH, all earthly undesirables. Again coupled with the vocation of 'Oh Prince...' it is said as: "you have come here like a prince of Ayodhya, unlike a wild boar, or a fish or a man-lion, your earlier incarnations, so remember us and give us salvation...

On hearing all that is said by the sages of great penance, he that virtue souled Rama said this unto all of the sages.

"Unapt is this way of speaking to me...command me, for I am at your behest... just for my personal purpose I had to enter the forests.... I entered this forest as ordered by my father and even to obliterate the unconscionable state of yours owing to the misdeeds of demons.

Rama's saying that 'I am at your command, oh sages...' is indicative of his nature of bhakta jana vashya... in the control of his ardent devotees, so no special prayer for salvation is needed. In the expression kevalene aatma/sva kaaryeNa... the word kevala is not a kevala pada ... just a word... it indicates a radical sense, like 'for that purpose only' meaning to eradicate demonic menace only, I entered the forest...' Because the sheSin has to come to the rescue of sheSi, the servant. So 'safeguarding my own servants is my own responsibility and also pleasure, that is why I entered the forests, where my father's orders are nimitta, a concomitant factor, and not that I entered these forest due to my karma, or misfortune...' Govindaraja. According to Maheshvara Tirtha 'My coming to forests at the orders of my father is a fact but concomitant factor in this forest trek is your request to eliminate the demons, which I will do...' This is evident meaning. The latent one is "I have entered these forests only at my own desire to eradicate demons, for they are doing wrong to you, my servants sheSin-s, and I abide by you, my devotees...' c.f., Griffit's Translit: I wait the hests of all of you. / I by mine own occasion led / This mighty forest needs must tread, / And while I keep my sire's decree / Your lives from threatening foes will free.

"Perchance I have come for the achievement of your purpose, such as I am, dwelling in this forest will immensely be fruitful to me... I wish to eliminate demons, the enemies of sages, in war... let the sages behold my valour, and my brother's valour in doing so..." Thus Rama promised the sages.

Thus giving his aegis to the sages, that valiant Rama who is firmly virtue-souled, journeyed towards Sage Suteekshna with Lakshmana and the sages, and along with the one given by Honourable Janaka, namely Seetha.

Thus, this is the 6h chapter in Aranya of Valmiki Ramayana, the First Epic poem of India.

Valmiki Ramayana - Aranya Kanda in Prose Sarga 7

 

Rama arrives at the hermitage of Sage Suteekshna, as directed by Sage Sharabhanga in the previous chapter and asks the sage to show a place to dwell. Suteekshna asks Rama to stay at his own hermitage, which has no other problems than the wild animals that come in herds and make blaring noises. Rama wishes to kill those animals that hamper the tranquillity of hermits living therein, but having observed the kindness of Suteekshna towards those wild animals, however disturbing they may be, Rama refrains to kill them, and would like to go to any other place than this. They spend that night there.

 

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Rama, the enemy-scorcher, has gone towards the threshold of the hermitage of Sage Suteekshna along with his brother Lakshmana and Seetha, also along with those Brahmans who accompanied him all the way. He travelling on a long way, and on crossing rivers with plenty of waters has seen a tranquil mountain towering like great Mt. Meru. Then those best ones from Ikshvaku dynasty, those two Raghava-s along with Seetha have entered the forest which will always be full with diverse trees.

Entering that perilous forest with its many a flower and fruit bearing trees, they have seen the hermitage in a reclusive place adorned with rows of jute cloths as though garlanding it. There on seeing the ascetically rich Sage Suteekshna sitting in yogic posture with his body bearing lotus-like blotches of soil, Rama dutifully spoke to him.

Here it is said the soil on the sage's body has taken lotus-like blotches. Certain yogic methods do not care outward bathing of body. Usually the bath is prescribed three times a day, but hermits of a sort leave away that bodily bathing, because the sweat and soil recurs immediately after each bath on this impure body. So they stop taking outward bath and concentrate on cleansing the inner space.

apavitro v˜ pavitro v˜ sarva avasth˜m gato api v˜ |
ya× smaret puõýarŸk˜kÿam sa b˜hya abhyantara× þuci× ||

"Oh! godly sage I am Rama, I have come to see you, hence oh, knower of virtue, oh, great sage, oh, one with truthfulness as your courage, please talk to me..." Then that sage having seen that brave and best proponent of virtue, Rama, embraced him with both of his hands, and spoke this sentence.

"Welcome to you Rama, best of Raghu dynasty and the best patron of truth, and when you presently caught this hermitage unprepared this has become a well-lorded one... I am awaiting for you only, oh, greatly renowned one, without my ascent to heavens by casting off this body on the earth's plane, oh, brave one, for I have heard that you have arrived at Chitrakuta after you are repudiated from your kingdom...

This heaven ' deva loka heaven is negated for total salvation. Total salvation is at your tri-feet, tridiva. So 'I have not ascended to heavens, which causes rebirth after the decline of merit, thus I am waiting for your arrival for Total Salvation, moksha...' So said the sage to Rama. Govindaraja. "You birthed in Raghu's dynasty for the elimination of Ravana, and also foregone your kingdom and you are coming this way. So I am waiting for your graceful look, without going to heavens leaving the body. Should I leave the body and go to heavens, I cannot see parama puruSa , The Absolute, in you... so I did not cast off this body...' Thus said the sage to Rama. Maheshvara Tirtha.

"The king of gods and the chief invitee in hundred sacrifices Indra approached me, and that great deity said me that I have conquered all the worlds by my meritorious deeds... Let me bequeath those worlds that are cherished by gods and sages alike, but which are won over by me by my ascesis, and you enjoy in them with your wife and with your brother Lakshmana...

This sage Suteekshna too is dedicating all his merit accrued by his penance at the feet of Vishnu. This is the same effort of dedication, which Sage Sharabhanga offered, to Rama at 3-5-33 of this canto. Any thing accrued by human effort and energy, if dedicated at the feet of god, is doubly meritorious and establishes a selflessness of the devotee. Even in any daily worship it will be concluded with a saying, ye tat phalam parameshwara arpaNamastu... i.e., whatever is the result of this worship it is dedicated in the Supreme...

That self-respecting Rama replied the radiant sage with intense asceticism, a great soul and an advocate of truth by himself, as Indra would reply to Brahma.

"I alone can gain all those worlds, oh, great saint, I now seek a place to dwell here in this forest as indicated by you...

This is the same situation with Sage Sharabhanga in the 5th chapter of this canto. This is an allusive saying by Rama. cf. 3-5-33.

"You are an expert in all affairs, and you are interested in the welfare of all the beings, so said the great souled Sage Sharabhanga of Sage Gautama's dynasty..." So said Rama to the sage. When said thus by Rama, that great sage with world renown spoke sweet worded sentence with great pleasure.

"You can take delight in this good featured hermitage alone, for groups of sages will always be moving here, and this always contains tubers and fruits..." Thus said Sage Suteekshna. 

"But herds of very large animals will be coming to this hermitage, they return after scaring us, of course without killing anyone, and they fear none...

There is something in this verse. Some translations read mR^iga as deer, while some others read it as animals. If they are just deer, the word a + hatvaa , without killing, is of no use, for deer is not a carnivorous animal to kill someone. In other versions, this verse is a complete recast telling that herds of great size animals come and blare, but do not kill or fear any one. Even if it were so, this sage has got a tolerance for them too. And if some latent meaning is picked up, the large herds of deer, moving as they like in this hermitage, are said to be 'luring' the sages, lobhayitbvaa. A presumption arises here. This must be the same 'lure' Seetha got on seeing Golden Deer. But Rama raises his bow and arrow to kill these animals that disturb tranquillity of hermitage, whether it be deer or other blaring wild animals. So Rama's fury must be at the 'luring deer', say Golden Deer, but not at ordinary deer. Thus this usage of 'deer and lure' may be taken as lakshaNa for lakshita of Ramayana.

"Know that no other problem is there other than the animals..." So said the sage. On hearing those words of that great sage, that brave elder brother of Lakshmana taking bow and arrow said this sentence.

"I will eradicate them, oh, greatly blessed one, those animals that will come collectively in herds with sharp edged, curve-end arrows... But you may be more interested in those animals mercifully, then what will be there more painful to you, hence I deem our staying in this hermitage for along will be unbefitting..." So said Rama.

On saying thus to the sage then Rama came by the twilight, and he paused at it. On worshipping the westward vesperal time, Rama arranged a stay for himself along with Seetha and Lakshmana, there in that delightful hermitage of Sage Suteekshna.

Then the great soul Sage Suteekshna on completing his evening rituals and on observing the fall of night he himself courteously served food that is auspicious and worthy of sages to two of the best men, Rama and Lakshmana.

It may not be construed that Seetha is served with no food, by taking the wording that 'two of best men are served food' by the sage. It is usual for the Indian women to take food after their husbands or other dependents take it first, then all womenfolk in the house join together to have their meal, [for a long time...of course, with their unending chit-chatting...]

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Endnote

In aascharya raamayana , another traditional rendering of this epic, it is said that Rama, while staying at this hermitage when night advanced, went out of the hermitage and killed all those animals. Not the above mentioned deer, but very big, blaring animals. The thrust of his arrows made the carcasses of those massive animals fall before the demon Kabandha. Kabandha is a cursed angle and will be released of his curse later by Rama. This Kabandha has no body parts below his chest, but has long hands with which he captures his prey that comes within the ambit of his long and strong hands. Kabandha is thus fed upon the kill of Rama, because Kabandha is a keynote character in giving information to Rama, and he is to be kept alive till such time. But all this is unknown to other in-mates of the hermitage, including Seetha. The next morning Rama, in a personal conversation with Seetha, reveals what he has done during the previous night, to her surprise and praise.

Thus, this is the 7h chapter in Aranya Kanda of Valmiki Ramayana,the First Epic poem of India. 

Valmiki Ramayana - Aranya Kanda in Prose Sarga 8

 

Rama and others, having spent that night in the hermitage of Sage Suteekshna, start to go from there on the next day morning, duly taking permission from the sage. While bidding farewell to Rama and others, Sage Suteekshna explains concern about the forests, which are rich natural gifts to human kind and tranquil abodes of hermits, and implicitly suggests to Rama, to somehow safeguard them from the demonic activities in this Dandaka Aranya, by whom these forests are rendered into graveyards, not even honourable graveyards, but stockyards for heaps of dead bodies, bones and skulls, for no faulty reason of the saints and sages.

 

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Rama along with Soumitri is well revered by Sage Suteekhsna, spent that night there and awoken in the morning. Rama got up according to time along with Seetha and touched finely cool water with lotus-fragrance for morning bath. Then they all, Vaidehi, Rama and Lakshmana, on worshipping sacred fire and deities dutifully in the shelter of the sages in that forest and on seeing the dawning sun, they are reft of their blemishes, and then they approached Sage Suteekshna speaking this sentence gently.

"We stayed here happily, oh, god, venerated by a venerable one like you, and here we come to ask your permission as we wish to journey on, as the sages are hastening us... We make haste to see the habitats of hermitages in their entirety, and even wish to see the sages with meritorious selves living in Dandaka forest... We wish to have your permission, and that of these eminent sages, who are ever virtuous, self-controlled by their ascesis, and who look like the veritable tongues of sacred fire... We wish to proceed before sun attains an intolerable glare, like an unworthy person of unworthy lineage attains wealth in an improper way with much glare..." saying so Rama with Seetha and Lakshmana venerated at the feet of that sage Suteekshna.

That eminent sage lifted them that are touching his feet, embraced them tightly, and said this sentence in all his friendliness. "Proceed in an invulnerable way, Rama, along with Lakshmana, and with this Seetha while she follows you closely like a shadow... See the pleasant thresholds of the hermitages of the dwellers in the forests of Dandaka, oh! Valiant one, whose souls are consecrated just by their ascesis... See the well-flowered woodlands with well-grown fruits and tubers, with herds of best animals and peaceful bird flocks... tranquil waters with spreading clusters of bloomed lotuses and water-birds in the pools and lakes... eye-pleasing rapids from mountains and you can see pleasant forests loaded with the hearty screams of precooks...

"My dear Rama, you may go and Soumitri you too also may go... but come again towards this hermitage after seeing all of them...

Thus said by the sage, Rama in his turn said to him, "so be it..." and having performed circumambulations around the sage he started to journey on. Then the broad eyed Seetha gave auspicious quivers and bows to those brothers and then spotless swords too.

Both of those two Rama and Lakshmana tied their beautiful quivers well on their backs, and took the twangy bows and exited from that hermitage to go on their way. Those two Raghava-s, the handsome princes, have swiftly set out when permitted by that august sage, wielding bows and swords, and along with Seetha.

Thus, this is the 8th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India. 

Valmiki Ramayana - Aranya Kanda in Prose Sarga 9

 

Seetha foresees danger in Rama's decision to eliminate the demons in Dandaka forest, without any provocation from their side, at the request of some sages. She narrates an old episode about a sage who in possession of a weapon became violent and cruel.

 

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To Rama, the scion of Raghu and her husband, who started out when permitted by Sage Suteekshna, Vaidehi spoke this with friendly words.

Seetha addresses Rama with this percept. "Wielding weaponry you are entering into an area where the demons are dense, and you intolerantly embark to kill them, thereupon we two get separated, which in turn is intolerable to you. So let us leave weapons back at hermitage and go to forests to see sages - Govindaraja. "The promise made to sages in eradicating demons is himsaatmaka, injurious; they can be won over by ahimsa, non-injurious methods also. None can avert Rama to make a promise, nor ask him to deviate from it. Aware of this stubbornness of Rama, her heart felt a foreboding, and that love-blind Seetha started telling in a friendlily manner, in view of her friendship with Rama, that may disrupt soon.

"Gross unjust will accrue to any in an abstruse way if his indulgence is enkindled merely by his own desire, and in this world it is possible to fend them off, to have a recourse to justness...

For the first word adharma of Gorakhpur version, there are other words available in other mms like yastu dharmam tu and ayam dharma . The critical editions and also Dharmaakuutam puts it as ayam dharmaH susuuksmeNa vidhinaa praapyate mahaan... Instead of adharma, ayam dharma is there, which changes the negative attitude to positive Then this ayam dharmaH translates as 'this dharma, the duty of a prince, which you are going to take-up in the wake of promise given to sages, i.e., killing demons, without a valid reason, that which is righteous to you, can be performed in a different way...'

"Only three self-gratifications, the definite products of desire, are there: one is speaking fallacious utterances, which itself is worse, and worst than the other two malefic self-gratifications, where the other two are the fascination for other's wife, and the cruelness without enmity...

Seetha is foretelling the triggering points in the course of Ramayana. The addictions or self-gratifying acts are defined as:

m®ga y˜kÿ˜ div˜ svapna× pari v˜da× striyo mada×|
taurya trikamv®th˜ a÷y˜ ca k˜maja× daþako guõa× ||manu sm®ti

mR^igayaakshaa= hunting game; divaa svapnaH= day dreaming - sleeping in daytime; pari vaada= abusing others; striyaomadaH= indulgence in women; taurya trikam=artistic impulses, three of them; vR^ithaa aTyaa ca= wasteful wandering, also; kaamajaH= desire produced; dashako guNaH= ten, traits.

Hunting, sleeping in daytime, abusing others, indulgence in women, three artistic impulses namely music, dance and drama, wasteful wandering, are the ten desire. Manu smriti.

"The habit of telling specious words is not there with you in the past nor it will be there in future, oh, Raghava, then wherefrom the virtue-ruining desire for other's women can be there... Oh, king, earlier this vile desire for other's women is absent in you, nor it is there now, unobserved is such a desire in any corner of your heart oh, prince, for you are always interested in your own wife... You are conscientious, adherent of truth, and obliging father's orders, and in you virtue and truth, nay everything is established in you...

"Oh, dextrous one, all this can possibly be shouldered by one with controlled senses, and oh, graceful one for a gaze, I am also aware of your sense control...

The compound mahaabaahoshakyam is also cleaved as mahaa baaho a + shakyam, meaning that 'your attributes are impossible to be known even by the self-controlled sages, but they are known to me...' so says Seetha.

"That third tendency to torture others' lives without enmity, that which will usually be effectuated unwarily, has now suddenly chanced before you... Intending to safeguard the sages you have promised the dwellers in Dandaka forest, oh, valiant one, that you would eliminate demons in a fight... Only in this respect you have started towards the well-known Dandaka forest along with your brother, and wielding bow and arrows...Then on seeing your starting my mind is apprehensively upset, on verily reflecting about your bearing there appears to be no beneficial good for you...

This last compound of second foot where nisH shreyasam hitam is available in Gorakhpur version. In Eastern version it is bhaven niHshreyasam hi tat and in other older scripts it is: tv˜m caiva prasthitam d®ÿ÷v˜ r˜ma cint˜luma mana×| sarvata× cintayanty˜ me tava ni×þreyasam n®pa|| Dharmaakuutam puts this wording as: niHshreyasam mahat. It is similar in critical editions also bhaven niHshreyasa.n hitam Dharmaakuutam defines this expression as, anena bhart®u hitak˜riõy˜ bh˜ryay˜ þreyo bhavatŸti s¨citam|| In any way, Seetha's contemplation is, "you abide by your oath given to sages, and thus kill the demons. But without a cause you do not proceed to eliminate. If a cause for quarrel is to be there, that will be due to me. If I become the cause and depart you, you cannot survive without me, for you are not a polygamist. So how all these factors like your promise, monogamy, and eliminating demons, can be resolved by you? Thus I am thinking along with the associated troubles which you are going to undergo..."

"Oh, brave one, your going towards Dandaka forest is not delightful to me, I tell the cause for that and listen to it as I tell... Indeed on entering the forest along with your brother, and wielding bow and arrows, seeing the forest ramblers there, won't you deplete arrows on all of them... The bow of warrior and the fuel of a burning fire if available within their reach, they immensely enhance their strength...

"Once upon a time, oh, dextrous one, there was a pious and true worded hermit in some merited forest that was wonted by animals and birds. Then Indra came to that hermitage handling a sword, and donning a soldier's guise, to cause hindrance to that hermit's ascesis... Indra gave that best sword to store, there in that hermitage to that sage who is lasting in his ascesis, on a redeemable basis.

"On receiving that sword, he who is duteous in guarding the entrustment, moved about in the forest always handling the sword, to safeguard the confidence reposed in him. Wherever that dedicated guardian of that entrustment goes, even to obtain tubers or fruits, he did not go without that sword. Carrying that sword always, that hermit slowly made his own faculty infuriated, loosing determination in ascesis. Then with the constant association of that weapon that sage gradually became inadvertent, and smitten by vice he went to hell.

"Thus, all this happened earlier, only owing the reason of associating with a weapon constantly, and the sequel of constant association with weapon is as good as constant association with fire. In affinity and in respect I am reminding but not tutoring you, and in anyway improper is that thought of yours to wield your bow to kill the demons dwelling in Dandaka without any enmity, oh, brave one, undesirable is the killing of offenceless. For the valiant Kshatriya-s who are inclined in forests heartily, the purpose of the bow is this much 'safeguarding the sufferers...'

There are some conflicting reviews on this stanza. It is said in the first foot vaneSu niyata aatmaanaam But older mms contain sva dharmeSu nirata aatmaanaam will be found, while Dharmaakuutam and Eastern versions have it as vaneSu nirata only. This Gorakhpur version and critical editions are having as vaneSu niyata The meaning in other versions is that Kshatriya-s should delight in their class-oriented righteousness, even when in forests. Thus Seetha's thinking is that they should live like hermits in forests, without resorting to the warring attributes of Kshatriya class. In the second foot she says that the function of bow is limited to 'safeguard the suffering lot...' In the next chapter at 3-10-3, Rama retorts with the same expression in answering Seetha.

"Where that weapon? Where this forest? Where the principles of Kshatriya? And where is sageness? All this is inconsistent... let us esteem the laws of the land... Weapon admiring mind becomes maligned with avariciousness, you may therefore follow the tenet of Kshatriya-s on going to Ayodhya again...

"Everlasting satisfaction will be there to my father-in-law and mothers-in-laws, on your becoming a devout sage even after forfeiture of kingdom...  From virtuousness prosperity emanates, from righteousness happiness, and by honourableness all are achieved, and this universe is the essence of probity... Experts will make efforts to exhaust their own selves with those and those principles, thus they realise sublimity... unachievable is pleasure by pleasuring alone...

"Always tread along the righteousness with a pure mind, oh, gentle one, and specially in these sagely forests... you know everything in all the three worlds, in all its nuances... I cite all this with my womanly waver, and who is capable to talk to you about dharma? Ponder mindfully along with your brother, and what that is appropriate, you do it...but not belatedly...

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Seetha's dilemma

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This particular chapter is an interesting juncture in Ramayana, where Seetha reminds about the question of triggering cause for Rama's waging a war against demons. Seetha's doubt is well explained in Dharmaakuutam, the encyclopaedic commentary on Ramayana. A number of pages are allotted there for this chapter, and it is said there, that if Seetha is said to be self-contradictory in telling Rama that bow and arrows are a must to Kshatriya-s to protect the helpless when saying 'safeguard the sufferers, then only Kshatriya-s should use their bow..." as at verse 3-9-26 above, and also questioning immediately at 3-9-27, 'where the Kshatriya dharma, where the hermit's way of living...' etc., dharmaakuutam says not so. She is not contradicting herself in her statements, but asking Rama to have a cause, without resorting to weaponry against those demons, in a straightforward way. ata× tad rakÿaõ˜ya ˜yudhamna gr˜hyam iti etad abhipr˜yakatv˜t ||

She is inquisitive to know why Rama alone shall raise the bow and arrows against some demons hurting some sages. These sages are having super powers and Indra like celestial chiefs are coming to these sages to take them to heaven with their mortal bodies. Can't they eliminate these demons? But these super hermits are not going to heaven, which is the minimum ambition of any penance, but requesting Rama to protect them from demons. And Rama obligingly started to wage this unilateral war, where any war requires a triggering point. Can't the super sages eliminate these demons, with their powers acquired by their penances? This is the question of Seetha. For this, Rama replies so convincingly in the next chapter, saying that the sages cannot issue forth a curse at the demons, in the course of their penance.

Sage Vishvamitra, though being a furious sage, once sought the help of Rama to counter the Demoness Tataka. And Rama rendered it. Now also these sages do not waste their powers at the mischievous demons, but ask Rama to safeguard their interests, for Rama is the king, whether he may be in capital or in forests.

Secondly, Rama is subjected to the throne of Ayodhya, now being held by his brother Bharata, and as a loyalist to that throne, Ram should act in accordance with the rules of his kingdom. This area Dandaka forests is under the ambit of their own kingdom. So Rama has to perform the deeds suitable to their kingdom. When killing Vali, Rama speaks to Vali – "all this area is under our kingdom, now held by Bharata, and it is my duty to act in accordance with the decree of that throne..."

"Regarding the cause, Seetha's doubt comes true and she alone becomes the ultimate cause for Rama, to wage the final war with Ravana.

Thus, this is the 9th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India. 

Valmiki Ramayana - Aranya Kanda in Prose Sarga 10

 

Rama replies Seetha's enquiry as to why he should wage war to eliminate the demons. He says that it is only to protect the land from the atrocities of demons, and for safeguarding the decrepit sages under his scheme of protecting the helpless.

 

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On hearing all of the words said by Vaidehi, in adoration of her husband, he who abides by virtue alone that Rama replied Janaki.

"You have said beneficial, friendlily words that are seemlier to your disposition, oh, lady, which are apt to speak of your familial brought up, for you are the daughter of virtue-knowing Janaka. What more shall I say, oh, lady, since it is said that 'a warrior handles a bow so that misery's tears cease to flow...' and this saying is iterated even by you... Oh! Seetha, those shleterable sages of Dandaka forest have approached me sombrely on their own, and thus they came into my refuge... Subsisting on fruits and tubers, living at all the time in forests those sages are not getting quietude, as they are scared by the demons with invidious deeds...

"The sages dwelling in Dandaka forest are being eaten away by fiendish demons that subsist on human flesh, and while being eaten away like that those eminent Brahmans have said to me, "please come to our rescue... This way when I have heard the words voiced by them, I comforted them verbally and avouched this way, "Be gracious to me... you all... by which reason I am being addressed this way by this kind of eminent Brahmans, whom I should have actually addressed my self, this indeed is a dishonour for me...

"Then I said before the Brahmans, "what shall I do?" All of them thus thronged and spoke this word. Many of the guise changing demons are outrightly torturing us in Dandaka forest, hence in that context you shall protect us... Those resistless carnivorous demons, oh, merited Rama, will descend exactly at the time of fire oblations, or on propitious times like full or new moons to persecute us... We the ascetics being assaulted thus are aggrieved, and when we searched for a recourse you chanced as our ultimate course... We by the efficacy of our ascesis are surely capable to eradicate those demons, but we do not wish to shorten the effect of our long earned merit of ascesis... Many hurdles are always there in our practice of ascesis, and even the ascesis have become impracticable, oh, Raghava, thus though being eaten away by the demons we are not issuing any curse... Thereby, you along with your brother protect us that are being persecuted by the demons dwelling in Dandaka forest as you alone are the protector of ours in these forests...'so said sages to me...

"On hearing all those words, oh, Seetha, I promised complete protection to the sages of Dandaka forests... Having promised to the sages it is incapable of me to implement it otherwise while I am alive... truth is dearer to me, isn't it...

"I may forfeit my life, forgo Lakshmana, or even forsake you but not a promise, that too especially made to Brahmans, and having promised I can never go back... By that reason, oh, Seetha, even if I am unasked, safeguarding sages is definitely to be done by me, how then it is undone when given a promise... With your friendship and good-heartedness you say these words, oh, Seetha, I am contended... uninterested ones do not forewarn, indeed...

"Appropriate and seemly is your word of caution to your bloodline, oh, graceful Seetha, you are the co-pursuer in dharma with me, hence you are loftier to me than my own lives..." So said Rama to Seetha.

That exalted soul Rama on saying those words to Seetha, his dear wife and the daughter of Janaka, wielding his bow proceeded further with Lakshmana to the picturesque woodlands of hermits.

Thus, this is the 10th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India. 

Valmiki Ramayana - Aranya Kanda in Prose Sarga 11

 

Rama comes across lake from which divine music is heard. Surprised at the musical notes from beneath the waters of the lake he enquires with the sage who is following, and that sage narrates the episode of Sage Mandakarni. Then Rama proceeds on wondering at that lake, and he visits all the hermitages about there and thus elapsed are ten years. Again Rama returns to the hermitage of Sage Suteekhsna, and after staying there for some time, takes leave of that sage and proceeds to see Sage Agastya. And on the way he visits the brother of Sage Agastya also. Rama, on the way narrates about the great deeds done by Sage Agastya in protecting humans from demons, and also depicts the propitious nature of Agastya’s hermitage.

 

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Rama travelled ahead while the glorious Seetha in middle, and wielding bow Lakshmana followed them on the rear.

This verse is commented specially by the ancient narrators. It is said that Om, praNava is reflected in this verse. The Om is the compound of three letters a + u + ma, and the first letter in the verse is a , in a + grataH. The second letter of Om, i.e., u is u in su sobhanaa. Other versions may read this as su madhyamaa , even then this u is there. The letter before last word ha is ma , as in jagaa ma . These three letters put together are Om. So the three, Rama, Lakshmana, Seetha are compared with these three letters of Om.

ak˜rocyate viþõu× sarva lokaika n˜yaka×|
uk˜reõa uccyate lakÿmŸ mak˜ro d˜sa v˜caka×||

Vishnu/Rama is in letter a and he is coursing ahead, agrartaH prayayau , followed by u, Lakshmi/Seetha, who is an embodiment of the Absolute's karuNa , benevolence, as said at lakshmyaa kaaruNya ruupayaa And she is the illusory aspect of that Absolute, Maya, yaamaa ye mè , and being so, she will be the veil in between that Absolute and Innate Soul. The last letter ma is makaaro jiiva vaacaka, makaaro daasa vaacaka, is the sign for the servitude of the Innate Soul to the Absolute. That is what Lakshmana is.

ak˜ro viÿõurityukto mak˜ro jŸva v˜caka×|
 tayo× tu nitya sambandha uk˜reõa prakŸrtita×||

And anu jagaama means that which follows without any I-ness or Mine-ness as a total surrender, kainkarya . This agrataH prayayau raamaH is said to be the leadership quality of Soul, or Rama, where he does it himself without preaching, like Krishna. Previously when they entered forests, Lakshmana was leading and showing the way, as a dutiful servant. During next phase all three walked in line. Now, Rama wanted to wage war with demons, thus he leads the way, keeping Seetha in centre, followed and guarded by Lakshmana. This is the view point of the sages following them, for they the sages always meditate about that Absolute, in terms of Om, and these three appeared as the three letters of Om.

They proceeded while seeing diverse mountain terraces, forests, and diversely enchanting rivers too, along with Seetha. Beholding the rivers that have water-birds like saarasa, chakravaaka that move on their sandbanks, and also the lakes that contain lotuses and water born birds, they moved on. The moved on watching spotted deer banded in herds, the wild boars, large horned buffaloes maddened in virility, and the ruttish elephants rending trees like their enemies.

On going far on their way, and when the sun is dangling in the western skiy, together they saw a charming lake of one yojana width fully overloaded with red and white lotuses, overspread with sporting elephants, and over-flurried with waterfowls like saarasa birds, kaadamba birds, swans and with others kinds too. Out of the tranquil and enchanting waters of that lake audible are the melodies of singing and musical instruments, but none is visible.

Then Rama and also Lakshmana, the great charioteer, inquisitively started to ask the Sage named Dharmabhrita about it.

"On hearing this greatly amazing music from lake, oh, great saint, intensive inquisitiveness is created in all of us, why this, please tell us clearly about it." Thus Rama asked. Thus said by that Raghava then that virtuous sage quickly started to tell about the efficacy of that lake.

"Oh, Rama, this is an all-time lake built by the ascetic power of the sage Mandakarni, known as Five Apsara Lake. He that great saint Mandakarni practiced rigorous ascesis for ten thousand years staying in the waters of the lake, and consuming air alone. Then all the gods are worried and met together with Fire-god at the helm of affairs, and they all conversed among themselves. This sage is praying for someone's place among us," thus all of those heaven-dwellers are perturbed at heart. Then all gods assigned five important Apsara-s, the celestial courtesans, whose shine is like the sprint of the lightning, to effectuate hindrance in that sage's ascesis.

Then those five celestial beauties have led that sage astray who discerned the nature of this and the other world, or good and bad, or the nature of Absolute-Soul and Body- bound Soul, towards the passional restraint by, as though to achieve god's task.

"Also thus, those five celestial apsara-s attained wifehood of that sage, and for them he built a house in there, concealed inside that lake.

"While those five celestial apsara-s are living in there, they are gratifying that sage according to his delight as youthfulness came upon that sage owing to his power of asceticism. These musical sounds we hear are emerging out as played on their instruments, mingled with the tinkling of their ornaments, and mixed with their delightful singing of melodies." So said sage Dharmabhrita to Rama.

That highly renowned Raghava together with his brother acknowledged the sage Dharmabhrita's account, exclaiming it as "amazing is this..."

While saying thus Raghava has seen a cluster of hermitages nearby, encircled with sacred grass, jute cloths, and even encompassed with Vedic solemness, and he entered that hermitage along with Seetha and Lakshmana.

Rama happily stayed in that august cluster of hermitages duly venerated by those great saints for sometime, and then that expert in great missiles Rama went to the hermitages of those sages with whom he stayed earlier, for another round. Rama stayed there for nearly ten months at some place, elsewhere for one year, at somewhere else for four months, and for five, and six months at elsewhere, even at somewhere else for more than a month, and for more than one and half months elsewhere.

While Raghava stayed comfortably taking delight in those hermitages of sages, indeed ten years have smoothly elapsed.

As per the above the counof monthst comes to sixty months, i.e., five years. But it is said that ten years are elapsed comfortably. There are a good number of arguments counting the months said above and the point of ten years, said finally. Dharmaakuutam puts it as ten years only: tata× pary˜yeõa nikhila muni jana nilayeÿu nŸtv˜ daþa samvatsar˜n punar˜gamya tŸkÿõatapasa× sutŸkÿõam|| Thus ten full years are spent only in around these hermitages, peregrinating from one to the other. The total period of exile is fourteen years. Here it is said that ten years are completed. In Chitrakuta two years are spent. Then the search for Seetha and final war should happen in two year span.

Thus that virtue-knowing glorious Rama on going around those hermitages along with Seetha indeed went to the hermitage of Sage Suteekshna again. On coming at that hermitage that enemy destroyer is adored by sages, and he resided there for some time.

Then on one day while staying in that hermitage Rama submissively said this to that sage Suteekshna who is sitting nearby.

"I have always heard through the narratives narrated by other sages that the godly and eminent sage Agastya is residing in this forest. But due to the vastness of this forest I have not known that place, where is the pious hermitage of that astute sage? I wish to approach that sage seeking that godly sage's graciousness, along with my brother and Seetha to venerate him. Can I personally propitiate that supreme sage – is my high ambition, and it is recurrent in my heart." So said Rama to Suteekshna.

Sage Suteekshna on hearing that particular request of that virtue-minded Rama is gladdened and said this to him. "Oh, Raghava, even I wished to say this to you, that you may approach Agastya along with Lakshmana and Seetha. But providentially you alone raised this topic with me, Rama, I will tell you where that great sage Agastya is. On your going four yojana-s from this hermitage, oh, dear Rama, there is the great and glorious hermitage of Agastya's brother on the southern side. That hermitage is there on a plateau in a spectacular place of that forest which is adorned with many flowers and fruits, thickets of long pepper, and reechoed with the callings of various birds. There are diverse lakes that are receptacles for tranquil waters, that are teeming with swans and partridges, beautified with ruddy geese, and Rama staying there for a night you may proceed in the next morning.

"On going one yojana beyond, taking the southward course on the side of the forest clump you will find Agastya's hermitage. Seetha and Lakshmana will enjoy those woodlands adorned with diverse pleasant trees, as the woodlands abounding with diverse trees will naturally be delightful, isn't it.

"If your mind is made up to see that great sage Agastya, oh, great ingenious Rama, resolve your thinking in going only today." So said Sage Suteekshna to Rama.

On listening that which is said by the sage, Rama revered that sage along with his brother, and then he journeyed with Seetha and his follower Lakshmana aiming to reach Agastya.

While viewing beautiful forests, cloud-like mountains, lakes, and rivers that are flowing following the pathways, Rama happily journeyed on the pathway indicated by sage Suteekshna, then he gladly spoke this sentence to Lakshmana.

"Definitely this alone appears to be the hermitage of Sage Agastya's brother, one with great soul and pious deeds. As how thousands of trees are bowing under the weight of flowers and fruit on the pathway, thereby I perceive it to be the hermitage of Agastya's bother. Upraised by the wind the sour-smell of pippali fruits is suddenly coming closer from the forest.

"Here and there visible are the well heaped heaps of firewood, and all over appearing is the sacred grass snipped at its top and gemlike in its tinge. From inside the hermitage in the midst of this forest the vertex of smoke from ritual fire is clearly visible as high as the vertex of a black rainy cloud.

"On performing bathing in sacred streams the Brahmans are making flower offerings to gods, called puSpa bali, with the flowers that are personally collected by them.

If flowers for worship are taken from someone else, half of the merit of that worship goes to the one who gave those flowers. Hence the flowers are to be plucked by the worshipper alone, that too from his flower garden. They are not to be stolen, begged, carried in palms, or in upper cloth, but to be carried in a big size leaf.

uttamam sv˜rjitam puÿpam madhyamam vanyam ucyate |
adhamam tu kraya krŸtam p˜rakyam tu adham˜dhamam ||

"Best are the flowers brought personally, medium is the forest-born, purchased are the worse, and those that are brought by others, the worst."

"Thus by the words of Sage Suteekshna as I have heard, oh, gentle Lakshmana, this hermitage shall definitely be that of Sage Agastya's brother. Whose brother is Sage Agastya with meritorious deeds, who wishing well-being of the world controlled death by his efficacy, and who made this southern region a liveable region, this must be the hermitage of such a sage, such Agatya's brother.

"Once upon a time verily cruel demon brothers Vaataapi and Ilvala were here together, and they the dreadful demons, they say, used to be Bhraman-killers. Disguising in Bhraman's semblance and speaking sophisticatedly that Ilvala used to invite Brahmans for the purpose of obsequial ceremonies, where Brahman are fed after usual ceremony to appeases their manes.

Here the word sam skR^ita is another point for discussion for commentators saying that the demon Ilvala used to speak in chaste Sanskrit. This is one version. The other is as above speaking sophisticatedly. But as could be seen all the raakshasa-s are Vedic pundits and thus there is no oddity in their speaking chaste Sanskrit. Hence their luring or sophisticated talk to entice Brahmans is taken valid. The following verse also has the same word, meaning refinement.

"Then Ilvala used to make his brother Vaataapi into a ram, perfect that ram's meat into deliciously cooked food, and used to feed Brahmans according to obsequial rites and deeds. When those Brahmans are surfeited with that ram's meat, then Ilvala used to shout loudly, "oh, Vaataapi, you may come out. Then on listening his brother's words Vaataapi used to lunge out bleating like a ram, tearing and rending the bodies of those Brahmans. This way they the guise changing demons always ruined thousands of Brahmans together, greedy for raw-flesh as they are.

Some say that the wording taiH they, is plural ad it is not accommodative, and some ancient text of unknown reference contained these words, taabhyaam evam paramtapa pishita ashayaa by them two, that way, Lakshmana, for pishita aashayaa raw meat, avaricious as they are, they used to kill.

"Then by Sage Agastya, whom gods have prayed to end this demonic menace, and whom demon Ilvala invited to feast during obsequial rites, he that Agastya having relished the fiendish demon in the form of ram, they say, had finished him off. Then Ilvala while giving lateral hand wash into the palms of Agastya entered in the routine conversation of obsequies asking, "Is this rite fulfilled..." and he furthered it in calling his brother to come out.

Then that wise and eminent sage Agastya spoke mockingly to Ilvala who is conversing that way to his brother to come out.

"Where is the energy for that ram shaped demon brother of yours to come out as I digested and sent him to the hellish residence of Terminator.

This saying of Agastya has remained as an epigram till date. That demon Ilvala called out, "Vaataapi..." for which Agastya replied jiirNam 'digested...' and after repeating this exchange for some time, these questions and answers are combined to form this sentence: jiirNam jiirNam vaataapi jiirNam meaning that 'Vaataapi is digested...' In traditional upbringing, mothers used to say after feeding babies with milk or other nourishments, giving a mild exercise, jiirNam jiirNam Vaataapi jiirNam for many times. It means that mothers wished their babies should digest any indigestible or food ruinous to health, as has been digested by Sage Agastya. It is said Agastya prohibited any kind of meat to Brahmans, as meat food will be shearing their stomachs with it ram's horns from then on. He is also said to have cursed Brahmans to be diverse, braahmaNaanaam anekatvam as none will concur with the other.

"Then on hearing the words of sage Agastya affirming brother's demise, that night-walking demon furiously commenced to assault the sage. "When that demon rushed towards that best Bhraman to kill, he that sage glowing with his own refulgence burnt him down just by his flame-like eyes and doomed him to death.

"This hermitage embellishing with lake and woods belongs to the brother of Sage Agastya who has done this impossible deed just by his compassion towards Brahmans." So said Rama to Lakshmana and Seetha about Agastya. While Rama narrated that way to Lakshmana sun went into dusk and the vesperal time came close of him. Worshipping sunset along with brother as per custom, Rama entered that hermitage and greeted that sage.

Raghava spent one night there when that sage received him well and when they dined on tubers and fruits. Raghava spent that night there and when sun rose in solar orbit he took leave of the brother of Sage Agastya saying the following.

"Oh, godly sage, we stayed in the night comfortably, I now make an obeisance and bid farewell to you, as I wish to proceed to see your mentor and elder brother Agastya.

When the brother of Agastya said, "you may go," Rama the legatee of Raghu journeyed on the pathways as directed by Suteekshna, and on observing those woodlands.

The name of this brother of Agastya is Sudarshana. But none calls him by that name and he is just called agastya bhraata , Agastya's brother.

On observing the wild grass that grows on its own giving wild grain, Jack-fruit trees, sala trees, Ashoka trees, lemons trees, saplings of bilva trees and also madhuka and bilva trees he journeyed.

Rama has seen hundreds of flowered forest trees that are battered by the trunks of elephants, that are adorned with monkeys, reverberated by hundreds of lusty bird folks, and that are enriched by the flowered climbers whorled around them. Then the lotus-eyed Rama said this to his follower Lakshmana who is a valiant and glory-enriching one and who is near at hand.

"As to how the trees are appearing with velvety leaves, and as to how the animals and birds appear unwearied, thus gauging by this it appears that the hermitage of that contemplative soul Agastya is situated not very far from here. He who by his own deed is renowned in the world as Agastya, the stopper of mountain, it appears to be his hermitage that alleviates the weary of wearied ones.

The name Agastya is cleavable like aga+ stha mountain, who stayed, stopped from excessive growth.

"The forest nearby this hermitage is overrun by huge smoke from altars of fire, overstuffed with the garlands of jute cloth, overcrowded with the herds of peaceful deer, and also overloaded with sonority of the birds. He who impeding death by his yogic might and wishing well-being for worlds made this southern extent a liveable province by his pious deeds, his hermitage is this.

There is some problem in copying. These stanzas of verse have already appeared above at 4-11-54.

"Under whose influence the demons behold this southern quarter appallingly, and they do not even venture to live here, such a sage Agastya's hermitage is this. And from when that pious deeded Agastya took possession of this quarter, from then on the night walkers are calmed down and remained without feud. This very worthy southern quarter is known in the name of that godly saint Agastya and this remained unattackable to the demons with cruel deeds.

"Complying which sage's directive Mt. Vindhya ceased to heighten in order not to obstruct the path of the sun, such sage's hermitage is this who is renowned in the world by his deeds and whose longevity is inestimable, hence this glorious hermitage is adored by well-behaved animals and humans as well.

The name Agastya is derived from a famous act of this Sage. Mt. Meru is the highest peak on earth. By its nature it grows day by day, and stands first to be saluted by the rising sun in east every day. Jealous of this Mt. Meru, Mt. Vindhya started to rise to exceed the height of Mt. Meru, thus obstructing the sun's path. Then the day changed for night and the travel of Sun and Moon, the performance of Vedic rituals, which are bound by the solar lunar movement, went topsy-turvy. Then the gods prayed Agastya to do something to decrease the height of Mt. Meru. Agastya and his wife then were coming to Mt. Vindhya and seeing its height, he requested Mt. Vindhya, "Oh, Mountain King Vindhya, myself and my wife are going southward, and we are not able to climb this much height... kindly lower yourself, so that we old people climb you and go to the other side..." Mt. Vindhya being an ardent worshipper of sages and saints immediately lowered his height to the ground level, so that the old couple need not climb but just walk over him. Agastya and his wife on coming to the southern side of the mountain again requested Mt. Vindhya to be at this height only, for they will be returning soon to north. Mt. Vindhya readily agreed for that also, and it is lying like that even today. Because Agastya did not return to north on coming to south Mt. Vindhya is still believed to be at ground level. Thus the solar and lunar movement, seasons' revolve, Vedic calendars etc. are again put to normalcy. Thus the name Agastya, aga stha mountain, stopper, agam sthaasyati or, stabhnaati iti agastyaH. He played an important role in uplifting southern regions of India, namely Dravidian cultures. Hid wife is Lopaamudra, the saintly lady will be quoted in Lalitha Sahasra Naamaavali. The thousand name of Mother Universe.

"He that gentle sage who is always interested in the respect of sagacious ones is thus an esteemed one in the world, and for us when we approach him he accords beneficence. Oh, adept Lakshmana, I wish to worship that great saint Agastya therein that hermitage, and oh, gentle one, I think of living the remainder of forest living here only. There gods with gandharva-s, siddha-s, exalted sages will be worshipping Agastya who is self-regulating self-disciplinary. There no liar can live, nor a savage, nor even a deceiver, nor a man-torturer, nor one with sinful behaviour, for that sage is of that nature.

"There the gods, celestials, reptiles, birds live together wishing to worship the Absolute with self-discipline. There the blest and great souls of accomplished ascesis rode to heavens by aircrafts similar to sun in resplendence, on relinquishing their mortal bodies here and on obtaining new bodies. There gods will endow the state of celestials or immortals, or many realms of divine living to those auspicious beings that worship them.

"We arrived at the threshold of the hermitage, oh, Soumitri, you enter firstly and submit to Sage Agastya about my arrival at this place along with Seetha.

This is an important point of Rama's speaking to Lakshmana for a protocol to enter the hermitage. Earlier all the three used to enter together, releasing bowstrings and in all their submissiveness. But here Rama wants to follow an imperial protocol to announce his arrival there. Rama is said to have asked Lakshmana to inform the sage that karta subject to eliminate – himself; and the object, or the instrument to eliminate Ravana, namely Seetha have come. Rama says in above verses that he would like to spend rest of the exile here in this hermitage. But Sage Agastya later asks him to proceed to Panchavati, i.e., towards the dominions of demons. For that and for keeping the sage informed about the arrival of time to eradicate Ravana, Rama seeks this protocol.

Thus, this is the 11th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India. 

Valmiki Ramayana - Aranya Kanda in Prose Sarga 12

 

Rama, Lakshmana, and Seetha enter the hermitage of Sage Agastya. Sage Agastya is also waiting to receive Rama for along time, and now receives them with all honours, sagaciously perceiving Rama as Vishnu incarnate. Sage Agastya gives a divine bow of Vishnu, two quivers with ever replenishing with arrows, and a golden sword in a golden sheath to Rama, saying that with the very same armoury Vishnu once eradicated evil on earth.

 

On entering the hermitage Lakshmana, the younger brother of Raghava, reached Agastya's disciple and spoke this sentence to him.

"A king named Dasharatha was there, his eldest son and the dynamic one, Rama has arrived along with his wife Seetha to see the sage. I am his loyal, dedicated, and adherent younger brother named Lakshmana, if ever you have heard of us. Such as we are, we entered the awful forest at the decree of our father, and we wiush to see the godly sage, let this be informed to him." Said Lakshmana to the disciple of Agastya.

On hearing that sentence of Lakshmana that disciple who is ascetically rich replied 'agreed, ' and he entered the sanctum of Ritual-fire to submit the same to Agastya.

This sanctum where the Altar of Fire is established will be well deep inside these hermitages. One arrives at the Altar of Fire after passing through many places designated to particular deities, where fire oblations are conducted. These places of worship occurring before the hall of homa are listed in the coming verses.

He that agreeable disciple of sage quickly approached the irrefutable sage by his asceticism, made palm-fold and said this to the eminent sage about about the arrival of Rama, exactly as said by Lakshmana. "Sons of King Dasharatha, Rama and also thus Lakshmana have entered the threshold of hermitage along with the wife of Rama, namely Seetha. Those two enemy-destroyers have come cherishing to see and serve you, hence it will be apt of you to order what next is to be done in this regard." Said disciple to the sage.

Having heard from the disciple that Rama has arrived with Lakshmana and with highly fortunate Seetha the sage said this to him. "My heart is indeed yearning for his arrival, and after this long a time Rama providentially came to see me. Go forth and make welcome to Rama, Lakshmana and to Seetha, and they be entered here, why you have not invited them as yet?

Agastya is waiting for long to receive Rama to handover a great bow, quivers and sword. Agastya himself an eliminator of demons and Rama's mission is also the same. Therefore, on hearing that "Rama arrived " his ears are said to have received an ear-pleasing experience, karNa aananda anubhava. Maheshvara Tirtha.

Thus said by the great-souled sage and the knower of virtue, the disciple adored him with palm-fold saying that "as you say."

Then that disciple went out with a little perplexity and said this to Lakshmana, "Where is this Rama? He may come to see the sage and let him enter hermitage on his own." Said that disciple to Lakshmana.

Then on going out to the exterior of that hermitage along with that disciple, Lakshmana has shown him Rama and Janaka's daughter Seetha. While that disciple repeated the obliging words of Agastya entered that reception-worthy Rama into hermitage on receiving him well. And then Rama entered the hermitage with Seetha and Lakshmana looking over it which is overspread with docile deer.

Rama entered inside the hermitage and saw therein the sanctus of Brahma, Fire-god, Vishnu, Indra, Vivasvat - the Sun-god, Soma - the Moon-god, Bhaga - one among the twelve Suns, and the sanctusms of Kubera, [Wealth-Management-god, are seen and passed by the three of them, sanctums of Dhaata, Vidhaata - Vedic deities created by Brahma to help Svayambhuu Manu, santucm of Vaayu - the Air-god, and also like that the sanctum of great-soloed VaruNa - the Rain-god who also wields noose, and the sanctum of Gayatri - the presiding deity of gnosis, sanctum of Vasus - eight of them, and the sanctum of cobra's king - aadi sheSa, the divine Thousand-headed serpent that bears this globe on its head, and on which Vishnu reclines, and even the sanctum of GaruDa - the Divine Eagle and the vehicle of Vishnu, and the half brother of aadi sheSa, and the sanctum of Kaartikeya - chief of gods army, second son of Shiva, and the sanctum of Dharma - Dharmaraaja, presiding deity of Virtue-Vice-Time of living beings, in-charge of the hell.

These sanctums are particular holy places in hermitages where those designated deities will be invoked for worship. These will be seventeen in general, as said in Vedic doctrine, yo vai sapta dasha - Defined by seventeen letters. On passing through all these places, the place of homa kunDa , Altar of Fire will come. Hence, usually none will be allowed inside the hermitages, and all are supposed to stay in aashrama padam , the hermitage's threshold, a porch or portico minus its roofing. As such Rama wanted an entry in to hermitage.

Then encircled by disciples the sage Agastya came out quickly, and Rama saw him who is glowing brilliant before all the other sages.

In the list of sanctums said above no place is said for Shiva, on which earlier commentators discussed much. Of them Govindaraja stated, "Shiva has no worshipfulness in Vaishnavaite way, hence his sanctum is unsaid: Others contradicted this, saying that when Shiva's son, Kaartikeya is adorable, why not his Father? Rama Tilaka states agniratra rudraH The naming of Agni, Fire-god, as in 17th verse itself is Rudra, namely Shiva. ShiromaNi commentary also puts in the same way ' tatra agni shabdena shambhuH ucyate By the nomenclature of Fire, Shiva is to be construed.

On seeing the brilliantly glowing sage among those sages, he that bold Rama said this sentence to Lakshmana, the fortifier of fortune, "Here comes the godly sage, Lakshmana, by his eminence I comprehend him as a depository of all ascesis." That dexterous Rama on saying about that sun-like radiant sage Agastya, he that descendent of Raghu fell on the feet of Agastya touching them reverentially. Then he who is a delight to the on lookers that noble-hearted Rama on revering the sage along with Lakshmana and Seetha, the princess from Videha, stood aside with his palms adjoined.

Offering seat and water that sage received Rama, and even on exchanging pleasantries that sage said to him, "please be seated." Having completed his personal worship to Fire-god, and having offered water and other formalities to guest, that sage gave viands to guests according to his hermitic observances.

The hermit's observances include the ritual to Fire-god before food. In some case one has to personally light the fire, cook his own food to the chanting of hymns, like Agastya which is an observances called viashva devam Even now these are observed by some Vedic Brahmans.

Then that eminent and shrewd sage Agastya in righteousness took his seat at the outset, and spoke to prudent Rama of righteousness itself, and who by now is sitting with his palms adjoined.

"Worshipping the fire, giving water and worshipping the guest a hermit should receive a guest and feed him, and if a hermit practices contrarily, oh, Rama, he is destined to eat his own flesh like a false deponent in other world say, hell.

A guest is one who enables the host to go to heavens. "May he be dear one or despised, stupid or scholar, one who comes at the end of fire worship before meals, he leads the host to heavens" - paraashara suutra. Any false deponent giving a false witness not only goes to hell but also is destined to eat his own flesh there. Same is the case with the host, who does not perform his daily chores to entertain his guest.

"You are the king of all the world, the treader in the path of righteousness, great charioteer of probity, and you are the venerable and estimable one, and you have arrived as my dear guest.

The other way of rendering is: raajaa sarvasya lokasya ruler, of all, three worlds, hence you are Vishnu; mahaa rathaH great, charioteer of mortal souls through karmic cycles, thus Narayana; puujaniiya venerable one even in daily worship, hence Vishnu; maanyaH credible one by those who aspire salvation, Narayana; priya atithi much desired guest than the routine sage/mortal guests, hence god. Thus, it is said that Sage Agastya realised Rama as Vishnu and eulogised Rama incarnation. Even the daily puuja worship is conducted in a manner of treating the deity as a symbolic guest in the household. Here that deity himself is the real guest, i.e., Narayana.

Saying thus, Agastya adored Raghava well with fruits, tubers, flowers and others according to his ardency, and then he said this to Rama.

"This sacred bow that is decorated with gold and diamonds is crafted by the divine architect Vishvakarma pertains to Vishnu, and these unwasteful arrows equalling sun in their blaze are the gift of Brahma. Also these two inexhaustible quivers packed with arrows that have the blaze of Ritual-fire, and this sword decorated in gold together with its sheath made up of excellent golden are once given to me by Indra. By this bow, oh, Rama, once Vishnu eliminated horrible demons in war and brought back radiant prosperity to the celestials.

"The bow, these two quivers, arrows, and the sword, oh, Rama, the endower of grace, receive and wield them to triumph over the demons as Indra would wield Thunderbolt.

On saying thus that great resplendent and godly sage Agastya, gave all of those best weapons to Rama, and again spoke to Rama

Thus, this is the 12th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India. 

Valmiki Ramayana - Aranya Kanda in Prose Sarga 13

 

Rama requests Sage Agastya to indicate a place in the forest to make a residence during the days of exile. Sage Agastya foresees the next course of Ramayana, and orients his conversation around womanhood and Seetha. Then that sage informs Rama to proceed to Panchavati where Seetha will be delightful of its surroundings.

 

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" I am delighted Rama, safe you be, oh Lakshmana, well-contended I am for you have come to pay respects to me along with Seetha." Sage Agastya continued.

"The well-worn trail of yours on pathway is strenuousness and painful for you two, and it is evident from the sweat above your necks, even much more for Janaka's daughter, Maithili.

The word utkaNTha is interpreted in two ways. One is ut kaNTha above neck, sides of face; the other being the anxiousness to get some rest. Thus, they are either wet with sweat or also anxious to get rest after a long trek in woods.

"She is delicate and not discomforted by such distresses earlier, yet motivated by her friendship she came to these highly detrimental forests.

"In which way Seetha takes delight in these forests, Rama, that you may ensure to her, for she has done an impossible deed in following you to forests, an impossible deed for womenfolk, in general. From the beginning of creation the nature of women is this way only, oh scion of Raghu, they devote themselves to their men in good fortune, but they leave them off in ill fortune.

"With the mercuriality of hundreds of streaks of thunderbolt and with the incisiveness of a weapon, and with the speediness of an eagle or the gusty wind, the women are conformable.

The flashes of thunderbolts are famous for their mercuriality and so capricious are the women's hearts with the speed of lightning, and razor sharp will be their attitude to cut-off the age-old friendship, if they are ill at ease, and they sever relations with the speediness of an eagle or a gust.

"But she this wife of yours is devoid of all those stigmas, an exemplary and an estimable lady, like Lady Arundhati.

Lady Arundhati is the wife of Sage Vashishta, an exemplary lady in devotion to her husband and she has become a star in the sky by virtue of that devotion. Even today in marriages, at the close of all observances, this star in skies is shown to the bride imbuing a sense of devotion to her bridegroom, may it be in noontime.

"Where you wish to put up along with Lakshmana and with this Seetha, oh, enemy-destroyer Rama, that province shall be glorified." So said Sage Agastya to Rama."

Thus said by the sage, Raghava spoke amiable this sentence adjoining his palms to the sage who is glowing like a ritual-fire.

"I am privileged and blessed as my mentor and the eminent age is well pleased with the virtues of my brother and wife which are non-dissimilar to mine. But a place with water and many forests may please be shown, where I can reside happily and self-composedly on erecting a hermitage." Thus Rama asked the Sage Agastya.

Then that eminent sage Agastya on contemplating a while about what Rama has said, that virtuous and confident sage spoke more ideational word to Rama.

Rama wanted a place with 'many forests,' which is non-conditional to his exile. Some versions contain after dharma aatmaa , and said tato vaacha vacaH subham. This will not appear in critical or eastern recessions. For this diiraH dhiira taram vacaH , is there. It is said, that sage Agastya contemplated for a while, and envisioning the future of Seetha's abduction and Rama's elimination of Ravana etc by his yogic power, he said to Rama to stay at Panchavati. This is because, he himself is courageous sage in eliminating the demons, trusting that Rama also will do the same, he has shown a place which has many forests' around it, that too as Rama desired.

"A most prosperous place called Panchavati is there at a distance of two yojana-s from here, oh, dear Rama, which is abundant with tubers, fruits, water, and many deer." Thus Agastya started to tell. On your going there along with Saumitri, and on erecting a hermitage you may take delight in there complying the decreed order of your father. Indeed all of this episode of yours is known to me, oh, merited one, by the ability of my asceticism, and also by my friendship with Dasharatha. I am in the know of your heartfelt certitude by my ascesis, thereby I wish to advise you to go to Panchavati, though I said that you may dwell in these ascetic-woods along with me. That woodland will be delightful, isn't it Raghava, for it is praiseworthy and not very far off from here, and Seetha can take delight in there.

"There Maithili will take delight nearby River Godavari, and it is with abundant tubers, fruits, various are its bird flocks, and it is very reclusive too, oh, great dextrous Rama, further it is meritorious and appealing. Even you, Rama, with your good deportment are capable to safeguard the hermits while residing there.

"Oh, brave one, you see this great forest of flower-liquor trees, you have to proceed north of it and advance towards a banyan tree. Then on climbing up an upland a mountain is seen, that which is also not far away, and that renowned Panchavati is there in an ever-blooming forest in the valley of that mountain." Said Sage Agastya to Rama.

When thus said by Sage Agastya, Rama along with Soumitri venerated and bade farewell to that truth advocator sage Agastya. Thus well bidden by Sage Agastya those two Rama and Lakshmana have offered their venerations at the feet of that sage and proceeded to their prospective hermitage at Panchavati along with Seetha.

Those princes that are dauntless in war took up their bows and braced up their quivers, and resolutely proceeded to Panchavati on the route apprised by that great sage Agastya.

Thus, this is the 13th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India. 

Valmiki Ramayana - Aranya Kanda in Prose Sarga 14

Rama and the other two on their way to Panchavati come into contact with Jatayu, the mighty eagle. When Rama questions about its identity, Jatayu narrates the creation of animal species along with humans, and informs Rama that he is a friend of King Dasharatha and would like to help Rama in exile.

 

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Then while proceeding to Panchavati that Rahu's descendent came across a mammoth eagle with marvellous might in midway. On seeing such an eagle in the forest those two highly privileged brothers Rama and Lakshmana questioned it asking, "Who you are?" presuming it to be a demon. But that eagle with sweet ad soft words spoke to them as though to please them, "oh boy Rama know me as your father's friend." 

Accepting that bird as his father's friend Raghava revered it, and he that Rama then asked for that eagle's name and lineage. On hearing Rama's words that bird said about his ancestry and himself, and in doing so, that eagle also narrated the overall genesis of all beings. 

"Once upon a time there were lords of people, oh dextrous Raghava, and you may listen all about them from the beginning, while I narrate. Of them Kardama was there at first, and afterwards Sesha, and later Samshraya was there with many children and a vigorous one he was. Then Sthaanu, Mariichi, Atri, the great mighty one Kratu, Pulasthya, Angira, Pracheta and Pulah were there. And oh, Raghava, Daksha, Vivaswan were while the other name of Vivasvan is Arishtanemi, and lastly the great resplendent Kashyapa, was there as Prajapati. 

"Oh glorious Rama, there were sixty highly renowned daughters to Daksha, thus we hear. Of them Kashyapa accepted eight slender-waisted daughters of Daksha Prajapati, namely Aditi, Diti, Danu, Kaalakaa and Taamra, Krodhavasha, also thus Manu and even Anala also as wives. Then Kashyapa is gladdened and said to those young wives, "You all shall deliver sons similar to me and who can sustain the three worlds.  

"Oh, dextrous Rama, Aditi, Diti, Kaalakaa and Danu have agreed for that, but others became unheedful of Kashyapa's words. Aditi gave birth to twelve Aditya-s, the Sun-gods, eight Vasu-s, the Terrestrials-gods, eleven Rudraa-s, the Fury-gods, and two Ashvinis, the medicine-gods, total thirty-three of them. Oh, boy Rama, Diti gave birth to well-known Daitya-s, the so-called demons, and earlier this earth with forests and oceans belonged to them. And oh, enemy-destroyer Rama, Danu gave birth to son Ashvagriiva or also called Hayagriiva, Horse-headed god, and Kaalakaa gave birth to Naraka and Kaalaka. 

"But Taamraa gave birth to five world renowned girls namely, Krounchi, Bhaasii, Shyenii, Dhritaraashtrii, and Shukii. And from each of the five daughters of Taamraa in turn emanated are the other avian species, where Kraunchii gave birth to Uluuka-s, the owls, Bhasii-s gave birth to Bhaasaa-s, the vultures, and Shyenii gave birth to very sharp eagles and falcons, and then Dhritaraashtrii gave birth to swans and all other kinds of graceful water-birds. 

"Dhritaraashtrii gave birth even to Chakravaaka water-birds, and Shukii gave birth to a daughter Nata, and Nata's daughter is Vinata. Oh, Rama, Krodhavasha gave birth to ten of her self-same daughters namely Mrigi, Mrigamanda, Hari, Bhadramanda, Maatangii, Sharduulii, Shweta, Surabhii, and like that to Surasa, who is embodied with all giftedness, and even to Kadruva. Children Mrigi are all of the the deer, oh best of the best-men, Rama, and Mrigamnda's progeny is Riksha-s, Bears, a kind of antelope, and like that the Himalayan yak like species.

"Then Bhadramanda gave birth to the girl named Iravati and her son is elephant the great, Airaavata, the protector of world. And Hari's offspring are lions and sagely/mighty monkeys, while Sharduulii gave birth to baboons and tigers. Then Maatangi's childrenm are elephants, oh, best one among men, Rama, and Shweta gave birth to eight elephants that are at eight quarters of world, sustaining the world on their head. 

"Then, oh Rama, Surabhi gave birth to two daughters, one is named as illustrious Rohini, safe you be, and the other is Gandharvi. Rohini gave birth to cows and other livestock, while Surasa gave birth to Naagaa-s, viz., many headed serpents, while Kadru gave birth to ordinary serpents. Kshatriya-s, Vaishyaa-s, Shuudraa-s, also; manuSyaan janayat= procreated, humans. Oh, the best among men Rama, the wife of great-soul Kashyapa, lady Manu procreated humans, Brahman-s, Kshatriya-s, Vyasya-s, and Shudra-s. 

"The Brahman-s emerged from face, the Kshatriya-s from chest, the Vyasya-s from two thighs, and the Shudra-s from two feet, thus we hear from the scriptures viz., Veda, i.e., Rig Veda Purusha Shuukta. 

"All the merited fruit-bearing trees are given birth by Anala, and now I will narrate about Vinata, the daughter's daughter of Shukii, and about Kadru, the sister of Surasa. 

"Kadru gave birth to a thousand-headed serpent who is the bearer of this earth, and Vinata gave birth to two sons namely Garuda and Aruna. 

Garuda is the eagle-vehicle of Lord Vishnu, while Aruna, also called Anuuru, for he is a thigh-less being, is the charioteer of Sun's seven-horse chariot. The seven horses of Sun's chariot are the seven colours in vibgyor as in a rainbow. Aruna and Garuda are of avian origination and attributed to be the speediest propellers, and Jatayu and Sampati belong to that lineage.

"Oh enemy-destroyer Rama, I took birth from that Aruna, the charioteer of Sun, and my elder brother Sampati too, hence know me as Jatayu, the son of Shyenii. 

"Such as I am, I can be your helpmate at your residence if only you wish me to... oh, boy, this impassable forest is a beloved one to predators and demons, isn't it... as such I can take care of Seetha if you and Lakshmana go out..." Thus Jatayu said to Rama. 

Raghava revered Jatayu in his turn by gladly hugging and stood by him with his head bent, and that kind-natured Rama is indeed regardful of the friendship of his father with Jatayu that is repeatedly said by Jatayu. 

He that Rama took the princess from Mithila Seetha, and proceeded to Panchavati along with that very mighty bird and Lakshmana, as though to incinerate enemies, like fire that burns down grasshoppers. 

Thus, this is the 14th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.

Valmiki Ramayana - Aranya Kanda in Prose Sarga 15

 

Rama entrusts the construction work of a parNa shaala, straw-cottage in Panchavati, nearby river Godavari. Lakshmana with all his expertise constructs a cosy cottage and they enter it after the ritual of house-entering ceremony. Rama admires Lakshmana for his construction work and as a thanksgiving he embraces Lakshmana and expresses his heart felt feeling about Lakshmana's concern towards Rama.

 

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Then on going to Panchavati which is full with many serpents and predators, Rama said to splendidly brilliant Lakshmana.

"We arrived at the place as indicated by the sage, oh, gentle Lakshmana, this region with its flowered forests is Panchavati. In which place we have to situate our hermitage for our liking, for that cast your sight all over the forest, and indeed you are an expert in such matters.

"In which place Vaidehi, likewise you and me too can take delight, where the woodland is scenic and the water is pleasurable, and where a water lake, ritual-firewood, flowers, and the sacred grass are available in proximity, oh, Lakshmana, such a place may be searched out.

Other versions read the jala raamaNyakam as sthala raamaNyakam. Rama desires a place that shall be scenic with flower gardens where Seetha can easily pluck flowers in those gardens. And it shall be a pleasurable garden for him to recline, or take his bath etc., and thirdly it shall contain the ritual paraphernalia within the reach of Lakshmana, so that Lakshmana can provide them to Rama in time, with his obedient service.

When thus said by Rama, Lakshmana adjoined his palms and said this sentence to Rama in the presence of Seetha. "I am but a dependent, as long as you are there, may it be for innumerable years, I am your adherent, Rama, therefore you yourself tell me to build hermitage in such and such delightful place.

Lakshmana is an ever adherent of the Supreme Vishnu as he is the thousand-headed serpent namely aadi sheSha, on which Vishnu reclines. Even in this incarnation of Rama, Lakshmana says he is the same adherent. Thus Lakshmana wants Rama not to say 'you do it your way' but to order 'you do it my way.' Further, Lakshmana is saying this in presence of Seetha, siitaa samakSe, because if she is not going to accept that place, Rama rejects it. Hence, it firstly is the choice of Seetha on which Rama's approval will be automatic. Thus the question of agreeability or disagreeability of Lakshmana does not arise. 'Even in this incarnation in the dynasty of Kakutstha as Rama, I am still subservient to you, as I was in vaikuNTha , as aadi sheSa . And this tvayi varSa shatam sthite : shata is lexically a hundred but also used in its infinitude, thus 'I am anytime servant of yours.' svayam tu ruchire deshe : 'Your choice of place is but my pleasure.' This is to portray the self-denial of Lakshmana, apart from any individual identity let alone the devotee status, total dedication kainkarya, to the Supreme. This is according to Govindaraja.

Adherent nature of Lakshmana is also like that of a younger brother towards his elder brother, for the elder brother becomes father-like after the demise of their father. anenapiturantaram y˜vat jyeÿ÷ho jŸvati t˜vat kaniÿ÷hasya na sv˜tantryam itis¨citam | tath˜ ca manu× piteva p˜layat sut˜n jyeÿ÷ha bhr˜t˜ yavŸyasa×| putravat ca api varteran jyeÿ÷ho bhr˜tari dharmata× || dharm˜k¨tam.

Rama is gladdened by those words of that great resplendent Lakshmana, and he selected a place that comprised of all the attributes. On taking Lakshmana's hand by his hand Rama paced that beautiful place intended for the construction of hermitage up and down and spoke to Soumitri this way.

"This is an evenly and propitious place surrounded with flowered trees and it is apt of you to erect hermitage here, traditionally. This pleasing lake is seen here adjacently, beaming forth with its lotuses that are similar to sun in resplendence, and that are scented fragrantly.

The Lake is beaming with lotuses that have the resplendence of Sun. Sun is Vishnu's another aspect, suurya naaraayaNa , and hence that Vishnu is here in the form of lake. The lotus is the abode of Goddess Lakshmi and the lake is full with such lotuses, which are in the heart of the lake. As such Goddess Lakshmi is in the lotuses, which again are situated in the heart of Vishnu, and hence this is a propitious lake to have Vishnu and Lakshmi together.

"This River Godavari is also seen from here, surrounded by blooming trees, spread over with swans, and beautified with kaarandava, and chakravaaka birds, as that contemplated soul sage Agastya had said. Those soaring mountains are appearing beautiful with many caves, surrounded by flowered trees, flurried by animal herds, sounded by peacocks, and they are neither far-off nor very nearby.

"Here and there are the golden, silvery and coppery ores on the mountains, and they are shining forth like cow-eye ventilators on walls and also like the superb paintings on elephants.

The gava aksha is cow-eye, meaning the cow-eye shaped ventilators of walls. The bhakti is the name for coloured graphical drawings on the body of elephants. Apart from the howdah and other ornamentations, the elephants are richly painted in colours during ceremonial occasions, even today. As such Rama is visualising the ore deposits on the mountains as cow-eye like ventilators on walls, and as superb streaks of paintings on the bodies of elephants.

"These mountains are brightening with trees of Saala, Palmyra, Tamaala, Date Palms, Jackfruit and also thus with Punnaagaa. With Chuuta - Sweet Mango; Ashoka, Tialaka, even with Ketaka, Champaka trees, And even with Syandana, Sandalwood, Niipa, Paarnasa, Lakuch, dhava, Ashwakarna, Khadira, Shamii, Kimshuka, Paatala trees, and entwined are those and those trees with flowered shrubs, and along with climbers, and thus they brighten the mountains. This place is holy, this is delightful and this is with many animals and birds, hence Soumitri, let us reside here along with this bird Jatayu." Thus said Rama to Lakshmana.

Thus said by Rama to that remover of foe's valour and one with very great might, namely Lakshmana, he briskly erected a hermitage for his brother.

Lakshmana built a very spacious straw-cottage there levelling and raising the clay for raised floor of the cottage, strongly pillared with long bamboos, thereupon on those pillars excellent rafters are made, and the branches of Shamii trees are spread out, twined firmly with twines of jute strands, and with the cross-laid bamboos for thatching, and over that blades of Kusha grass and leaves of Kaasha are spread and well over-covered for the roof, and thus that very great mighty Lakshmana made that best and very spacious straw-cottage with a levelled surface for residence of Raghava in the interests of Raghava alone, and it resulted as a feast to the eye.

On his going to River Godavari that noble Lakshmana bathed and on gathering lotuses and fruits he returned to the cottage. Then making flowery offerings and peace-invocations also procedural to gR^iha pravesha , entering a new house,] started to show the constructed hermitage to Rama.

On seeing the beautifully constructed hermitage along with Seetha, Rama is highly gladdened in respect that straw-cottage. Then Rama very highly gladdened Rama embraced Lakshmana tightly by both of his hands, and spoke these friendly words to him.

"Oh, masterful one, I am very happy about you for you have done a great deed, for that reason I am giving what I have to give to you – a hugging. You are the knower of others feelings, knower of many skills, and the knower of what is right and honest, oh, Lakshmana, such as you are, being with you I deem that my virtue-souled father is not gone and forgotten.

The word bhaavaj~naH means here as the knower of other's feelings. Lakshmana is well aware of such things while talking with sages, his brothers, his mothers and his ministers like Hanuma and other subjects. Here also Lakshmana knew the feelings of Rama as to how the cottage is envisioned by Rama, with due privacy to Rama and Seetha, with a porch, worship-room, and an accommodation for himself. kR^itaj~na is masterly craftsmanship and flair for doing all deeds of sublime nature, but not 'faithful' in routine sense. dharmaj~naH is knower of honesty. Though he himself is a prince, Lakshmana did not construct the cottage for his comfort, but the convenience of Rama and Seetha are counted firstly. The word dharmaatmaa , virtue souled one, can also be prefixed to Dasharatha like dharmaatmaa mama pitaa virtue-souled, my, father, meaning that 'the virtue-souled Dasharatha has left you behind him for my sake, because you are arranging all the things for me, as a father would naturally do for his son.' The word sam vR^ittaH in the observation of Dr. Satya Vrat in his book 'The Ramayana - A Linguistic Study is – This word has been found used in a rather remarkable sense [in Ramayana.] It is 'to die'. sam vR^ittaH means dead. Ordinarily samvR^ittaH has quite the opposite sense, viz., 'born', i.e., father Dasharatha took rebirth as Lakshmana, to provide for the needs of Rama.

And Dharmaakuutam says that, anena m®te api pit˜dh˜rmikeõa putreõa am®ta iti s¨citam | tath˜ ca v˜jasaneya br˜hmaõaÕ-- 'saputreõa eva asmin loke pratitiÿ÷hati -- ' iti | sa ca pit˜ svayam m®te apidh˜rmiksya putrasy þarŸreõa eva asmin loke yath˜ þ˜stram karma kurvan tiÿ÷hatiiti artham|| dham˜k¨tam Hence Rama said in this concept also that - 'my father is though 'dead', but 'born' again in you, Lakshmana.'

On saying thus to Lakshmana, Raghava, the enhancer of magnificence comfortably resided in that province which is with many a fruit.

The last word sukhii is read as vashii in other mms meaning that Rama 'with his senses controlled' lived there. That is to suggest the overcoming of the enchantment of Suurpanakha.

While Seetha and Lakshmana devoted themselves to that righteous Rama, he resided in Panchavati like a Divinity in heavenly world for sometime to come.

Thus, this is the 15th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India. 

Valmiki Ramayana - Aranya Kanda in Prose Sarga 16

 

On one day before the sunrise Rama proceeds to River Godavari for daily bath along with Seetha and Lakshmana. On the way looking at the nature around Lakshmana eulogises winter season. In doing so he casts aspersions on queen Kaikeyi, and Rama reproves it.

 

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Pleasant hemantha R^itu , pre-winter season has set in after the passage of sharat R^itu, post-rainy season at Panchavati where the noble souled Rama is staying comfortably. 

On some day when night faded into dawn Rama started for the delightful River Godavari for a bath. His valorous brother Saumitri following him humbly with a handy vessel, along with Seetha, spoke this to Rama. 

"Adorned by which season the promising year will be bright, oh, pleasant conversationalist, and which season will also be pleasant to you, that hemanta season has set in. These days the dew is harsh to the bodies of people, earth is overlaid with crops, water is unenjoyable, but fire is delightful. "On appeasing manes with worships during northern solstice and even on performing solstitial rituals in time, the righteous people are becoming free from evils. 

The ritual agraayaNa is a havis , oblation performed after the arrival of harvest at home from fields and before the start of its usage. Usually this is the time of Makara Sankranti, the starting day of northern solstice. na anviÿ÷a ˜gr˜yaõe na ˜hit˜gni navasya aþnŸy˜t vrŸhŸn˜m yav˜n˜m þy˜mak˜n˜m iti agra p˜kasya yajeta -- ˜pasthamba s¨tra

"Amply fulfilled are the desires of the villagers with the affluence of milch cows and dairy, and the vanquishing kings are make moves for the purposes of their further vanquishes. While the sun is steadfastly attending the direction of Time-god Yama, namely southern horizon, the northern direction is not brilliant like a woman who lost the vermilion mark on her forehead. 

The tilaka is the vermilion mark of sindur , vermilion-red powder specially made out of turmeric and limejuice and other ingredients and called as kunkuma . This is sacred and used in daily worships and applied as a mark on forehead at a place where the Third Eye, j~naana netra is said to exist. For the women this mark is for their glorification of womanhood by virtue of the existence of her husband. Should she become a widow this mark is made no more and her face will become dullish for she is without a husband. So also the sun is such a mark on the forehead of the woman called horizon. Without him no quarters glitter.

"By their very nature Himalayas are the depositories of snow, and presently distanced from the sun they are very obviously snowy true to their name. By the way of touch the mid days are comfortable and in these days the daytime is very much comfortable for sauntering, thus the sun in daytimes is genial and ungenial are the shades and waters. Overwhelmed by snow presently the noontimes are with soft sun, with bitter cold, with mists and wintry breezes, and with them the forests too are bleak in their sheen.Precluded is the reclining under open sky as the nights are led by the Pushya constellation, they will now be with brownish-grey fog and chilly, and prolonged are the lengths of nights whereby the three watches of night will be quickly slipping away.

The three yaamaa-s or praharaH-s, are three hours or three watches, where each yaama, is three hours. The commentators said that nivR^itta aakaasha shayanaa : precluded are troubles to those that are reclining in heavens i.e., divine beings; vR^iddha tara tri yaamaa : prolonged are the nightly activities of demons. puSya aaniitaa , where puSya also means Kali, the doom, and the demons are brining it up. Thus Lakshmana is said to have reminded Rama about the purpose of his incarnation, where the gods are precluded from a restful reclining, the nightly activities of demons are on the increase, and the demons are bringing doom time, so Rama has to quicken their eradication.

"Transgressed is the destiny of moon by the sun as moon lost the chance of keeping people happy with his lustrousness in these days, thus the lustreless moon remained in a blushing sphere with fog, just like a mirror blinded by the fog of a suspire. Even on a full moon day the moonlight is unbright blemished by mist, and it is appearing like brightly Seetha becoming swarthy by sun’s heat, but not brightly. 

The word chandra is a derivative of chadi hlaadane 'one that gives pleasance.’ But it is obscured by sun’s heat and given is his title chandra to the sun. The sun is titled as tapanaH 'burner'. On taking the title of the moon the sun has become moon. So also, on taking the functions of gods Ravana has become a nuisance. This is a reminder to Rama. Seetha is blackened by the burning sun, but not lost her pleasance, for that reason alone Ravana abducts her.

"The western breeze by itself will be cool to touch, but presently charged with snow it is wafting doubly chilly in the early hours. 

The vernal breeze will be cool by its nature and so is the Omnipotent. Now the snowy dew enriches the breeze's coolness. So also the Omnipotent, namely Rama, is doubly cool by the coolness of the prayers of divinities and the sages as well. Govindaraja.

"Covered with the dew the forests that already covered with crop fields of barley and wheat are beaming forth, together with the callings of waterfowls, at the rise of the sun. 

The sun now risen is Rama. The word baaSpa also means tears. The fertile lands are shedding tears in fear of Ravana. Again baaSpaH is vapour that spreads. Rama's benevolence is spreading like vapour. The forests are with full crops. The lands are full with asceticism and Vedic practices to receive the mercy of Rama. The birds' callings are the echoing of Vedic sonority. Govindaraja. The yava grains are not exactly western barley grains as usually shown in lexicons. It is called locally as jov dhaan and is used in fire oblations, . It is a dietary prescription to diabetics nowadays.

"The paddy crops in fields are gleaming forth with golden lustre, and their heads full with grain and a little bent down are shapely like the flowers of date-fruit. 

The heads of crops are a little bent down by weight of corn, like the heads of sages who bow down with the weight of knowledge before the Absolute. Thus their age-old golden hair is gleaming at the first rays of sun. Govindaraja.

"Though he came up long back, and though his beams are spreading around, besieged by snowy mist the sun is appearing as moon. 

The sun again is Rama. 'Though you have risen in the vast of forests long back and avowed to eradicate demons, has your radiance decreased like the vernal sun, while the demons are still radiant by their activities...' is the question of Lakshmana. Govindaraja.

Inappreciable is the warmth of sun in the mornings, but comfortable for touch at noontimes, since the reddish but a little palish sunshine is radiating on earth. 

The warmth of the sun is his valour which is usurped by the snowy mist. Rama’s valour is usurped or inappreciable by his taciturnity. Then Lakshmana is deemed to have said, 'The demons are dominating the nature with their cold-blooded activities like coldish snow, oh, Rama, sustaining them with kind of cool profile of yours is inapt of you...' Govindaraja.

"The pasturelands are a little moistened with the fall of dewdrops, but the fields of forest are enlivened by the radiance of tender sun’s warmth. 

The pastureland are like the serene sages who are wetting their faces with droplets of merciful tears by the activities of the demons. And now the warmth of the tender sun / valour of Rama, is radiating on the countenances of pasturelands/sages which will be furious henceforth. Govindaraja.

"On easily touching very clear and cold water with its very broad trunk that intensely thirsty wild elephant is backing away its trunk for the water is that cold.

Gods are withdrawing to touch pleasurable items that are usually enjoyable to them, fearing Ravana. Govindaraja

"These waterfowls that are sitting nearby are not entering into waters like cowards not entering battlefields. 

The waterfowls are compared with the sages. The sages though staying nearby asceticism, like birds sitting on riverbanks, are not able to enter into its enjoyable main realm, namely samaadhi, concentration. Another way is 'oh Rama, though you are an expert in warfare why you are backing away for a war with demons? Why not jump to it? Are you like these fearing waterfowls?'

"Subdued by snowy darkness, enclosed in misty gloom, and reft of flowers these forest ranges appear like those that are asleep. 

Mantled by darkness and dewdrops dribbling, the leaves and leaflets are crouched and look like sleeping ones. Further blanketed by the mist they are appearing as those that are sleeping covering a blanket. Flowers are not blooming like the closed eyes of a sleeper. Thus the woodlands are asleep. Govindaraja.

For those who are asleep it is a double darkness. One is the darkness of sleep, while the other is the darkness of night. They not only crouch in themselves with the inner darkness, but as they are also enfolded by the external darkness of night, they further crouch in. Maheshvara Tiirtha. By this sleep attribute, the dormant disposition of sages is made evident.

"Now the rivers are imperceptible as their water is overspread with dewdrops, but their water-birds are perceptible only by their callings, thus making that river perceptible, and such rivers are now glistening with moist sandbanks and shores. 

By rivers the sages are denominated and they are all enshrouded by the mist called the fear of demons, and they are perceptible just by their groaning. They are unable to come out of that misty climate, as good as waterfowls dependent on rivers.

"Owing to the fall of snow, further owing to the softness and coldness of sun, the water deep down the wells is generally agreeable for drinking. 

This falling of the snow is indicative of the falling of demons upon sages, and sun's softness is with the soft attitude of Rama. Tiirtha.

"Lotus lakes are left alone with stalks of lotuses as their petals are aged and withered, decrepit are the fibrils and carpels, thus impaired by cold they are ungracious in look. 

When the demons destroy the lake-like hermitages and their inmates, aged and withered sages and their lotus-petal like austerities are shattered by the hostilities of demons, and the remaining hermits are just like the stalks of lotuses left behind.

"But during this time, oh, manly-tiger, ushered by anguish that virtue souled one Bharata must be practising ascesis in city with adoration to you. On forsaking kingdom and pride of becoming the king of Ayodhya as well, and varied and various pleasures too, he is in self-denial, and with his food regulated he sleeps on chilly surface of earth. 

So far Lakshmana spoke about spring season indicating the sufferings of saints and sages by the chill and icy effects of demons indirectly. Now his broodings are turning to Bharata, for Bharata is avowed to self-immolate if Rama were not to come after a fixed time, and Rama is lingering here.

"Even he might always be getting up at this time of the day and proceeding to River Sarayu for a bath surrounded by ministers, definite is that. But how can he who is brought up in high comfort, a delicate one too, enter the cold-wet waters of River Sarayu, in these small hours. 

The compound atyanta sukha samvriddhaH brought up in comfort is but natural to a prince, but it is in its princely loftiness. But our father King Dasharatha has made it loftier. And you by your brotherly caring , you also looked Bharata. atyanata sukumaaraH ‘by his feelings he is a delicate one who cannot tolerate your absence’. In other mms it is sukhochita in place of hima aardra which means ‘one who is habituated to pleasures of a younger prince,’ but not to become a monk in these early years of his youth. So you should relieve him of his vow. This is the import of Lakshmana's address to Rama.

"That lotus-petal eyed one with blue-black complexion is an imposing one with lion-like waist, being the noblest he is knower of dharma thus an advocate of truth, and thus intolerant of ignominy, and as a self-restrained one he talks dearly and sweetly, and he is dextrous and an enemy-destroyer, such as he is, that Bharata on forgoing all of his various pleasures he is devoted to you, as you alone are his adorable brother. 

Stomachless is not to say that Bharata is without a stomach but has a palm-like concave stomach, but not a potbelly to stomach the kingdom of Ayodhya that is easily usurped through his mother Kaika.

"Even though you are in forests far away from him, he is following you in the practise of austerities, and such a brother of yours, that great-souled Bharata has refused ascent to heaven. 

Bharata though staying in kingdom he is observing asceticism following the trend of Rama. By grief Bharata might have been dead, like King Dasharatha, and ascended to heavens. But Bharata's going to heavens is a hindrance in getting a glimpse of Rama after return from exile. So Bharata's refusing the heavens is said to be his conquering heavens. Lakshmana is quickening Rama's thinking to take some action to complete his mission in eradicating the demonic atrocities and quickly return to Ayodhya, lest time slips by and Bharata may self-immolate. After these many thoughts, now Lakshmana starts to move the eye of the needle towards Kaikeyi, the root cause for all miseries.

" ‘Humans do not derive father’s attitude but they take of their mothers’ is the well-know maxim in the world, but Bharata rendered it otherwise. 

This is a proverbial saying that humans inherit mother's characteristics but not father's. But Bharata renders it otherwise for he has not inherited the mean and sordid nature of Kaikeyi. This proverbial saying is still in use in all languages in India, with a little change. In Marathi it is khaanaa tashii maatii va jaatii tashii potii' after Dr. Satya Vrat. This stems up from the Sanskrit dhany˜ pit® mukhŸ kany˜ dhany˜ m˜t® mukha× suta× 'Blest is father-like daughter, blest is mother-like son.'

"Whose husband is Dasharatha and whose son is gentle Bharata, how then can she, our mother Kaikeyi, is with this sort of cruel disposition, indeed…" Thus Lakshmana spoke to Rama on their way to River Godavari. 

Rama uses the same wording for Kaikeyi as ‘our middle mother’ at 3-2-19b-20

When that upright Lakshmana is speaking those words that way out of his fondness towards Rama, Raghava spoke to Lakshmana, intolerant of that slanderous talk about their mother. 

"In any way, dear Lakshmana, you are not supposed to deplore another mother of ours, but you go on telling the topics of Bharata, the king of Ikshvaku-s. My mind is indeed set to dwell only in forest, and it is firmly avowed, but while yearning for Bharata's fellowship my fascination to reunite with him is recurring again. I reminisce his words well, that are genial, sweet, heartily, ambrosial and that will gladden the heart.

"When can I really reunite, oh, Lakshmana, with great-souled Bharata, valorous Shatrughna, and with you and Seetha.” Thus said Rama to Lakshmana. 

Usually the word ca means 'also, and.' In compound tvayaa ca raghunandana it is said to indicate Seetha.

Thus worrying that way while proceeding, there Rama reached River Godavari and performed bathing with his younger brother Lakshmana and along with Seetha. Then on offering water oblations to manes and gods that impeccant trinity extolled the rising sun and gods likewise. 

On taking bath in the river along with Seetha and Lakshmana, Rama shone forth like All-controlling god Rudra, who will be radiant on taking bath along with his consort Paarvati and with his follower Nandi, the Holy Bull.

The similitude between Rama and Shiva suggests that Rama is about to start destruction of demons.

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Extolling seasons in epics

The portrayal of seasons in epics with all their delicacies is a disputed topic. Ramayana also deals much on these descriptions of seasons. Whether an epic avowed to reflect the Vedic import, as said at 1-4-6, vedopabR^ihmaNaarthaaya , and that which is pious and merited puNyam vedaischa samamatam at 1-1-98, should have accounts on seasons – is the question. For this is said that relating niceties of season time and again, is in perfect accord with Veda, for the season and time are subservient to all Veda-s as per the ancillary of Veda, the Astrology, veda-anga : jyotiShya . Veda-s themselves say that the year is the soul of the horse of Ashvameda. uÿ˜ v˜ aþvasya medhasya þira× |  saÕvatsara ˜tm˜þvasya medhasya | -- yajurveda b®had˜raõyaka Hence time and season are the mind and soul of all Veda-s.

Like this we find beautification of four seasons at four places, for e.g., hemanta spring is narrated in starting of Kishkindha. And vasanta post autumnal season is described in Kishkindha 43rd chapter, when Hanuma and others are in search for Seetha, and after their exit from the cave of Swayamprabha. varSa rainy season is portrayed in 28th chapter of Kishkindha. At every possible occasion, all the rituals, daily routines that are time oriented, do explain the importance of time than the importance of ritual or daily routine. It is said: vedopab®hmaõ˜rtham prav®tte asmin granthe veda vihita karma apekÿita k˜la viþeÿa nirõ˜yakatv˜t k˜la s˜dh˜raõa lakÿaõa pratip˜danam eva tat tat ®tu varõana vy˜jena k®tam iti dharmopayoga sambhav˜t | -- s˜yam k˜l˜di cihna pratip˜danam iti etat sarvam karma anuÿ÷˜na upayukta k˜la jñ˜pan˜rtham eva k®tam iti dharma paryavas˜nam sambhavati eva -- dharm˜k¨tam

Thus dharma is upheld in all these narratives about the season and time, which aspect is upheld by the commentators and they too comment lengthily whenever a season or time factor occurs.

Thus, this is the 16th chapter in Aranya Kanmda of Valmiki Ramayana,the First Epic poem of India.

Valmiki Ramayana - Aranya Kanda in Prose Sarga 17

 

Shuurpanakha, the problem demoness of Ramayana enters here. She approaches the cottage of Rama and offers her wifehood to Rama. She is the sister of Ravana and her husband Vidyut Jihva was murdered by Ravana alone, rendering his own sister a widow. She being an age-old demoness wants Rama to marry her, leaving Seetha off.

 

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On taking bath Rama with Seetha and Soumitri, then went to his own hermitage from that bank of River Godavari. Nearing that hermitage Raghava along with Lakshmana performed early morning rituals and then reached the cottage. 

There Rama comfortably spent time while being adored by eminent sages when he is with them, and narrating many a narrative while sitting in hermitage along with Seetha and his brother Lakshmana, thus he shone forth like the moon when with Chitra constellation.

The Chitra star is with clearest whiteness against the sky-blue background and thus it is said citra mauktikam ekam 'Chitra star and a pearl are one in colour.' Thus sky-blue coloured Rama is the moon while pearl white Seetha is pearl white Chitra star.

At one time when Rama is sitting in hermitage and heartily absorbed in telling narratives some demoness arrived at that place, fortuitously. She is but the sister of ten-faced demon Ravana, Shuurpanakha by her name and she has seen him on reaching the paradisiacal being like Rama. 

He whose face is radiant, arms lengthy, eyes large like lotus petals, stride like that of an elephant, wearing bunches of hair-tufts, delicate yet greatly vigorous, possessor of all kingly aspects, complexion deep-blue like blue lotus, similar to Love-god in brilliance and in simile to Indra, the demoness has seen such a Rama and became lovesick. 

She that demoness who is facially unpleasant one with that pleasant faced one, pot bellied one with the slim-waisted one, wry-eyed one with the broad-eyed one, coppery-haired one with the neatly tressed one, ugly featured one with the charming featured one, brassy voiced one with the gentle voiced one, deplorably oldish one with the youngish one, crooked talker with the pleasant talker, ill-mannered one with the well-mannered one, uncouth one with couth, abominable one with amiable Rama spoke, besieged by Love-god. 

"You are an ascetic yet with a wife, handling bow and arrows yet in the appearance of a sage… what for you have come to this province frequented by demons… it will be apt of you to tell the purpose of your coming here, in actuality…" 

Thus asked by demoness Shuurpanakha that enemy-scorcher Rama started to inform all about it, straightforwardly. 

"A king named Dasharatha was there with his godlike valour, I am his eldest son, and people hear of me by name Rama. He is Lakshmana by his name, my younger brother and a devoted follower of mine, and she is my wife, daughter of Videha’s king, well-known as Seetha. Desiring to implement the probity in following father’s orders and for the sake of establishing probity in living an ascetic’s life I have come here to forests to dwell, as enjoined by the directives of the king and my father, and by my mother, as well. I too wish to know about you. Whose wife are you? What is your name? Or, whose daughter are you? By the way, you are with a most enthralling personality, and then you must be a demoness. 

So far the handsomeness of Shuurpanakha is not narrated in these verses. But Rama's addressing her as a handsome woman is for fun sake, so some commentators say. The episode Shuurpanakha is considered to have haasya rasa, comic relief. Refusing the unnecessarily joking of Rama some say that Shuurpanakha came there with an exquisite form. And what all said negatively about her in preceding verses is the implicit idea of the poet. Taking the entrance of Shuurpanakha with a beautiful personality every cinema that is shot on Ramayana gives a cabaret dance with inciting song to Shuurpanakha at this situation.

In some other mms there are a few more verses that contain a situation where Jatayu comes to Rama to take leave of him to go and see his relatives and bird-friends, after Rama returns from the river. Then, knowing that Jatayu is not there Shuurpanakha enters the cottage area with a guise of winsome beauty. No demon or demoness can approach that cottage of Rama, as long as Jatayu is there - is the point for establishment. While the difference in mms/texts is between one or two letters like, na hi taavat manoj~na angii and tvam hi taavat manoj~na angii , whether the poet entered Shuurpanakha in a fashionable getup or as an old female is another point that remained inconclusive.

"What for you have come, either, you tell in actuality..." Thus Rama asked her. On hearing the words of Rama she that demoness wetted with love said these words. 

"I will tell you truth, Rama, nothing but truth, I am a guise-changing demoness named Shuurpanakha, and I will be freely moving in this forest in a solitary manner and unnerving all. My brother is valorous and mighty Ravana, the king of demons and the son of Vishravasa, if ever you have heard of him. And the mighty Kumbhakarna who will always be in profound sleep is my brother, and the virtue-souled Vibheeshana too is my brother, but he does not behave like a demon, and two more bothers of mine are Khara and Duushana who are renowned for their bravery in war. I can excel all of them by my bravery, oh, Rama, and on seeing you for the first time I had a notion that you being the choicest among men you alone are my husband, hence I neared you. 

"I am endowed with such preponderances and I can operate with my independent might, as such you become my everlasting husband… by the way, what can you bring off with Seetha. Unlovely and unshapely is this one, such as she is, this Seetha is unworthy to be your wife, and I am the lone one worthy to be your wife, hence treat me as your wife. 

"Shall I eat up this disfigured, dishonest, diabolical human female with a hallow stomach along with him, that brother of yours to make you free.

Lakshmana will use the very same wording in the next chapter when retorting Shuurpanakha.

"Afterwards, you can lustily ramble about Dandaka forest along with me while enjoying yourself on various mountaintops in the sky and in forests on the earth." So Shuurpanakha said to Rama. 

When he is said that way Rama chuckled and that wordsmith started to reply her who eyes are besotted in lovesickness with this sentence. 

Thus, this is the 17th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India. 

Valmiki Ramayana - Aranya Kanda in Prose Sarga 18

 

Rama averts Shuurpanakha’s advances toward him and asks her to seek Lakshmana instead. Lakshmana uses wordplay in retorting her in her own words. But she takes the apparent meaning of Lakshmana's words and rushes to eat away Seetha. Lakshmana defaces her and she noisily runs away from there, only to report to her brother Khara, a violent demon. This is the triggering situation of another round of troubles to Rama and Ramayana.

 

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Rama then voicing clearly and softly spoke to her, whom the noose of lust has tethered down, with a smile preceding his words. 

"Oh, honourable one, I am married and this is my dear wife, thus it will be distressing for your sort of females to live with a co-wife. He is my younger brother named Lakshmana, he is with a good conduct, good looking, a promising and valiant one, and he is without a wife. 

Rama is punning here. In punning apparent meaning will be different than the latent and the apparent appears to an untruth. Then if it is questioned whether Rama tells a lie while joking or punning, it is not so: nyaaya - guruuNam api samam haasyam kartavyam kutilam vinaa 'even with teachers one can be humorous, if it is not fraudulent'. According to dharmaakuutam which quotes gautam suutra: vivaaha maithuna narma aatra sa.myogeSu adoSakakameke anR^itam; and in aapad dharma suutra: na narma yuktam anR^itam hi na asti na striiSu raajan na vivaaha kaale 'at the time of marriage or copulation or with women talking untruth [or with innuendo, or punning,] is not wrong.'

Again if it be asked whether Rama really said in jocular way or in real sense, it is said that he has not joked. navevamapi raama vacanam parihaasa ruupamiti katham nishcitamiti cet na for this Rama's words at 3-18-19 will suffice, saumitre parihaasaH katha.mcana 'Lakshmana.... no joking with this kind of beings please...' dharmaakuutam.

Rama is known to be a jovial talker, na vitathaa parihaasa kathhasvapi Here for the word a kR^ita daaraH apparently means 'not, made, wife= wife not available.' But Lakshmana is married and Rama says here he is unmarried. Then Rama must have bluffed! Not so, that compound is in its subtext means: 'one who did not make his wife to come along, hence there is no wife.' Govindaraja.

In another way, the word a in a kR^ite also means antaHpura according to the thesaurus of a and it is said as: akaaro brahma vishNu iisha kamaTheSva~NgaNe, gaurave antaHpure palace-chambers of queens; and thus the meaning is as: 'one who left behind his wife in palace-chambers, hence he has no wife.'

"He is without a wife and in need of a wife… he is youthful, good-looking and he can become a fitly husband of yours, fit enough to your kind of features. 

The word apuurvi means in the viewpoint of Rama 'one who has been missing the company of wife for a long' but in Shuurpanakha’s view it is 'one who is missing the company of ANY wife for a long...' The word bhaaryaa ca arthii is from Rama's view 'desiring his own wife, Urmila' but in Shuurpanakha’s view 'desiring ANY woman as wife' and the word te bhartaa is declined as te.abhartaa= te a bhartaa 'unfit to be your husband' because of your ruupasya asyaa 'by your aspect, your repulsive aspect.' Govindaraja.

In another way akR^ita daaraH 'already a married man' apuurvii 'one who does not have the comfort from wife' so bharyayaa ca arthii; a + puurva bhaaryayaa ca arthii 'for a new wife, also, desiring one; one who is desiring new wife; thus you are a fitly wife for him by your aspect, anuruupascha te . This is on joculary side of the statement parihaasa anukuula praatiitaka artha. The implicit meaning is akR^ita daaraH 'one without a wife now or one who does not take another wife.' apuurva bhaaryayaa by first wife alone, arthii he is desired; shiilavaan, eka patnii vrata shiila vantaH an abider in the syndrome of 'one-man-one-wife.' priya darshanaH 'in dear ones, tend towards; tending towards his dear ones.' te.abhrtaa= te + a + bhartaa 'for you, no, husband; he is no husband of yours, he can never be your husband.' anu ruupaH 'fit for his own wife.' asya ruupasya yogya bhaviSyati? 'with this kind of, aspect of yours – for you with such a notorious aspect, will he be eligible to become your husband? No, he will not.' Maheshvara Tiirtha.

The word apuurvi is categorised under rare and unfamiliar words. It is said that as per rock edicts it is a traveller, brahmacaari celibate, who is studying apuurva, namely Veda-s. As mimaamsikaa-s tell us that apuurva is divineness, results from Vedic knowledge. Here the celibate state of Lakshmana is said to have been referred, 'though he is having his wife Urmila, he is undergoing celibacy.' And further 'In Gorresio's text it is there as taruNo bhaaryayaa ca arthii where taruNa is youthfulness. Rama is also youthful. So Rama's expression of apurvii is just to indicate Lakshmana as a brahmacaari a celibate, though he has a wife and youthful also. After Prof. Satya Vrat. Unchained is he by nuptial bands: is Griffith’s wording.

"You woo him, oh, board-eyed [bulged-eyed] one, this brother of mine as your husband like sunshine seeking the Mt. Meru, then oh, great-waisted [pot-bellied] one, you will be without a co-wife…" So said Rama to that demoness. 

The sunshine seeking Mt. Meru will spread over it, and on going at its behind, the sun disappears along with his shine. Such a massive mountain is that. Thus Mt. Meru is an absolver nivR^itti pradaata of sunshine. So also you reach Lakshmana and become absolved in him / by him. Govindaraja. Secondly, you adore Lakshmana like bhartaaram a husband, a Providence of all in the universe. Maheshvara Tiirtha.

When Rama clearly told that way to that demoness dazed in lust, discarding Rama quickly then she spoke to Lakshmana. I with my best complexion will be your deserving wife meetly to you charm, you can happily take a jaunt all over Dandaka forest along with me." So Shuurpanakha ran after Lakshmana. 

Thus said by the demoness that meaningful sentence maker Lakshmana, the son of Sumitra, then smiled and appropriately replied Shuurpanakha. 

"How you wish to become a female servant, oh, [black] lotus-coloured one, by becoming the wife of a servant like me? I am just a vassal of my adorable brother. Oh, goggle eyed one, befitting to your complexion that is un-stainable further you better become the wife of my brother Rama who is abounding in means, and on becoming the younger wife of that adorable one, you too will achieve your means and thus you will be happy. 

The word samR^iddha artha is 'abounding in the means of salvation.' arthobhidheyaraiH vastu prayojana nivR^itteSu nivR^itti 'Rama will accord salvation to you, should you adore him as your ultimate husband, thereby your means too are achieved and you can be happy.' The compound mudita amala varnaNi when declined as a + mudita; mala varNinii will mean: ' you have no happiness, filthy is your complexion.' yaviiyasii bhaaryaa; 'you are an unhappy creature with a filthy complexion and you will become a worst possible wife of Rama... do you wish to become at least that worst wife? No, never you can.' Maheshvara Tiirtha.

"On discarding her who is disfigured, dishonest, diabolically deleterious old wife with a hallow stomach that Rama will adore you alone. 

Lakshmana tolerates anything but lets no fly to fly over Seetha. He may defy his brother Rama, but never tolerates belittlement of Seetha, and lets none to insult her. Now he is retorting Shuurpanakha in the same words she used in last chapter when she was speaking about Seetha.

Here Govindaraja says, viruupaama asatiim karaalaam nirNatatodariim vR^idhaam tvaam parityajya enaam bhaaryaam eva eSa 'oh, Shuurpanakha you are un-shapely, unworthy etc., so Rama will leave you off, and adores his own wife, Seetha only...' Govindaraja.

Next, Maheshvara Tirtha says the same verse with reference to Seetha, it is: vi + ruupaam= visheSa ruupaam= tri loka sundariim with a particular excellence in her beauty in all three worlds; a + satiim= na anya pativrataa syaat samam vaa adhikam none, equalling or better in husband-adoration; karaalaam= karaalo da.mture tunge daaruNe api ca, tallish; nirNata udariim hallow-stomached, slender-waisted, the first attribute a comely lady should have; vR^iddhaam= j~naana, shiila, guNa sa.mvR^ddhi 'abounding with intellect, character, conduct etc., not just years of age...'

'Seetha is one with a particular excellence in her beauty in all three worlds, none is equalling or higher to her in husband-adoration, a tallish lady, slender-waisted and in her enriched are intellect, character and conduct... how can she be left off for your sake?' This is the innuendo of Lakshmana's wording. Maheshvara Tiirtha.

"Oh, best complexioned one with best waist, is there any wiseacre to simply discard your kind of best personality, indeed, in preference to human females?" Lakshmana said so to Shuurpanakha. Thus said by Lakshmana that despicable one with slouching stomach Shuurpanakha presumed those words to be truthful, for she is equivocal of that equivoque. She who is fuddle by lust said to that unassailable enemy scorcher Rama who is sitting in the cottage along with Seetha. 

"Tenacious of her who is disfigured, dishonest, diabolical, hallow-stomached old wife of yours you are not regarding me high. Now I wish to eat up this human female right before your very eyes, and then I can blithely make merry along with you, without the botheration of a co-wife." Said Shuurpanakha to Rama. 

Speaking that way she that torch-eyed Shuurpanakha dashed towards the deer-eyed Seetha in high exasperation as a great meteor would dash towards Rohini, the brightest star in the sky. By that the great-energetic Rama took umbrage and checking her who is like the noose of death swooping down on Seetha said to Lakshmana. 

"Punning in any way with the base and brutish is inapposite, oh, gentle Saumitri, mark note of Vaidehi, somehow surviving… She is freakish, knavish and overtly ruttish, oh, tigerly man, it will be apt of you to deface this paunchy demoness…" Thus Rama said to Lakshmana. 

Thus said to that mighty Lakshmana he infuriately drew sword and chopped off her ears and nose before the very eyes of Rama. On hewing off her ears and nose she that ghastly Shuurpanakha blared highly and discordantly, and very speedily fled into forest as she came. 

She that very ghastly demoness when defaced is wetted by blood and blared many a blare like a cloud in cloudburst. She that gruesome one in her appearance clasped herself and thunderously entered similarly gruesome forest while her blood fountained and profusely exuded. Then she who is deformed neared her brother Khara who possess violent vigour, who is abiding in Janasthaana and who is presently surrounded by his band of his hench-demons, and before him she that Shuurpanakha fell onto ground like a thunderbolt from the sky. 

Then that sister of Khara who is convulsed in the fluster of fear and her body wetted with blood reported to her brother Khara, all about Rama’s arrival in forest with his wife and Lakshmana, and even about his misshaping her. 

Thus, this is the 18th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.

Valmiki Ramayana - Aranya Kanda in Prose Sarga 19

Shuurpanakha narrates her woeful story to her brother Khara ncriminating Seetha in particular. She wants Khara to wage a war so that she could drink Seetha's blood. Khara in order to appease his sister sends fourteen demons to eliminate Rama.

 

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On seeing her who fell before him in a misshapen and blood-soaked condition, demon Khara is all stewed up and asked her. 

"Rise up, first tell me clearly putting away your flurry and fluster, who disfigured your form in this way. Who for sport is poking his fingertip at a venomously fanged black-cobra that has chanced in his close proximity but slouching down inoffensively. Who on harrowing you  is heedless now about his gulping a deadly poison, or about his foolish bracing the noose of Time around his own neck. 

"You are gifted with boldness and braveness, a whimsical rover, a guise changer by your wish, a coequal of Terminator, but to whom you have gone and by whom you are led into this kind of plight. Who is that kind of highly intrepid warper, either from gods, or from celestials or from high-souled sages who indeed rendered you shapeless. Indeed, I do not find anyone who causes displeasure to me in this world, even among divinities including the thousand eyed Indra, the controller of demon Paaka. 

"Now, I will take away the lives of that miscreant with my arrows that are terminators of lives, as a swan would drink milk to dregs even if it is mingled in water, duly separating milk from water. Whose frothy blood is it that the earth wishes to quaff when I cut off his crucial organs by my arrows and drop him dead in a combat. Whose body is it from which birds pressing round gladly wish to wring flesh to pieces for eating when I slay him in war. Now, when I haul him easily on the ground in a battle that villain will be unredeemable either by gods, celestials, evil spirits, or by demons. It will be apt of you to gather your sensitivity slowly and tell me as to which miscreant attacked and worsted you in the forest." Thus Khara spoke to Shuurpanakha. 

On hearing this kind of words of her brother, especially who is rancorous, then Shuurpanakha spoke these words, tearfully. 

"Those two are in adulthood, good-looking, gentle yet greatly mighty, eyes broad like lotuses, dressed in jute-cloths and deerskin, subsistent on fruits and tubers, composed, sagacious and celibate, and they are the sons of Dasharatha, namely Rama and Lakshmana. 

Here, when asked by Khara 'who mutilated you?' Shuurpanakha should have normally reported that, 'sons of some king Dasharatha namely Rama and Lakshmana did this' But not telling so she starts her narration with an odd appreciation of Rama's aspects. Some of them are as below:

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Please refer to verse section for exact wording in verses.

taruNau ruupa sampannau Though they scarred her on her nose and ears she did not loose her heart for them. This taruNau ruupa sampannau is in accordance with Rama's aspect which will be sadaiva priya darshanaH 'the same pleasant persona at any time' as in Bala Kanda at 1-1-16, as said by Sage Narada to Valmiki. This is the same situation with Hanuma when Seetha asks him to indicate some aspects of Rama so as to believe Hanuma. There Hanuma starts with raamaH kamala patra akshaH sarva sattva manoharaH - sundara 35-8. 'Rama is lotus-petal eyed one' Further people in sleep, intoxicated or infuriated conditions, will speak their heart supramatta kupitaanaam bhaava j~naanam dR^iSTaH So Shuurpanakha who is also in a sleep like daze, she came out with her soulful feelings about Rama.

This narration has threefold meaning. 1] Through the eyes of a lustful female; 2] To belittle Rama and Lakshmana's prowess only to extol Kara's pride; 3] To deride Khara's valour so that he gets incited to fight Rama and Lakshmana.

1] Through the eyes of a lustful female:

taruNau 'came of age.' kanyaam varayate ruupam Women's first criterion towards a man is age. But this wording is in dwivacana 'in duel number' so it belongs to both Rama and Lakshmana. Then the question comes 'is she leaning towards both of them?' Yes. She makes eyes at both. First she approached Rama, but he advised her to approach Lakshmana. Lakshmana in turn advises her to approach Rama, thus she got interest in both. This is as per anyonya sadR^ishau viirau 'those darers are similar to one another' Rama and Lakshmana may be different among themselves, but to the onlookers they appear as one reality. Further, she has hate-thinking for both of them also. She says that 'this situation occurred due to both of them' as at 3-19-18. How can she fall after both at a time? She can, with 'either-or-single-or-both' syndrome because she is a demoness, and unseen are such brothers with their glorious aspects, so far by her.

ruupa sampannau 'their aspects are ravishing' The syndrome is that angaat angaat sambhavasi 'offshoots derive parent's aspects.' So Manmatha, the Love-God derived all his aspects from Vishnu. Then it is imaginable how much more that Vishnu might be in his lovely aspect. So Rama is with niratishaya ruupa samR^iddhi 'sublime features, endowed with' that which can be borrowed even by Manmatha.

sukumaarau 'delicate' like flowers. Rama is said to equal a delicate flower. asiita puSpa samkaasham Rama's body itself is a flower that which can be cherished by all. Or su 'excellent' ku 'of earth' maarau 'Manmatha-s' 'two Manmatha-s on earth' Manmatha, is only one god of love and without any form or body parts, but these two are having excellent forms and are evident on earth before eyes as per the attribute of kandarpa iva muurtimaan 'he has a form like that of Love-god'

Then her bother Khara may ask 'then why we demons shall hanker after some flimsy, fragile, feeble creatures?' For that she says mahaa balau 'greatly vigorous.' They have un-depleting vigour of manhood, which is what required by an aged demoness.

puNDariika vishaala akshau 'white-lotus, broad, eyed' 'Their eyes are not like ours while our eyes are samrakta nayanaa ghoraa 'bloodshot eyes of terrible look'

Or, unlike tamo guNa udreka 'ever persisting with stolid constituent of nature' and unlike rajo guNodreka 'ever energetic with sprightly constituent of nature' but their eyes are sattva guNa sampanna 'serene with the pure constituent of nature' Though Rama says that he aatmaanaam maanuSyam manye 'in my soul I consider I am human' but as per shruti / scripture, yathaakapyaasam puNDariikam evam akshiNii 'though the outward aspect is hiding his real Being, his eyes are telling the truth of His supernal nature', hence Rama is other-worldly.

Or his white broad eyes are comparable with kshiira samudra Milky-ocean, his abode, with its unfathomable depths, so is his heart.

Or mahaa balau puNDariika vishaala akshau 'Great mighty and white broad eyed ones' who by their great might annihilate vice and if the evildoer submits himself, their white eyes alone give salvation with a broad-mind. sukumaarau puNDariika vishaala akshau 'Manmatha-like, white, broad eyed' if it be said that these two are Love-gods on earth, then it may be asked 'where are the arrows of that Love-god to these tw?'. But the arrows of these earthly Love-gods are only their eyes and glances. The lotus is but one among the five arrows of Manmatha. Even Seetha under her direly distressed situation in Lanka says that 'gods, celestials, great-souls et al are sanctified with the look of this lotus-petal eyed one' dhanyaa devaaH sa gandhavaaH siddhaaH ca paramarSyaH | mama pashyanti ye naadhama raamam raajiiva locanam || sundara 26-41. This verse takes its place in gayatri ramayaNa as its 14th verse out of total 27 verses.

Further they are excelling only by their nature but not by their dressings and outfits for they are just clad in ciira kR^ishNa ajina dharau 'jute-cloths, deerskin wearers of' Mahaakavi Kalidasa says in his abhij~naana shaakuntalam: says iyam [shakuntala] adhika manoj~naa valkalena api tanvii that, 'this Shakuntala is pleasant though clad in jute-cloths' kimavahi madhuraaNaam maNDananam na akR^itiinaam 'nothing can beautify beautiful people' etc. Though not adorned by any extra special ornamentation they by their nature are attractive, as discerned by sages at 3-1-13 of Aranya Kanda ruupa samhanam lakshmiim saukumaarya suveSatam as well by this Shuurpanakha or even by Ravana in part II of Yuddha Kanda, in 99th chapter 12th verse, who also extols these lotus eyes and the aspect of Rama on his first sight at Rama as padma patra vishaala aksham diirgha baahum arindamam

2] To belittle Rama and Lakshmana's prowess only to extol Kara's pride.

Should Khara ask in fear 'who is that great-mighty one who mutilated a sister of a great demon like me? Thereby my fear is growing about my own existence.' Then Shuurpanakha's reply is like this, in order to remove Khara's fear of Rama.

taruNau 'youngsters, boys' for his own father Dasharatha tells Vishvamitra that these are uuna Sodasha varshau; na yuddha yogyatam asya apashyaami in Bala Kanda. Shuurpanakha that way tells Khara 'these two Rama and Lakshmana are boyish you need not care them, brother Khara' Further yauvane viSayaisiNaam 'boys in young age bother more for enjoyment… they are bothered to enjoy life and are not yet fit for a war, so you can war with them'

ruupa sampannau 'just by getups they are brilliant, but lack in courage to confront you' kanyaa kaamayet ruupam 'girls cherish charming ones' 'They fall after girls only with their charming aspects that are unworthy to withstand war, so you can war with them'

sukumaarau 'delicate or fragile, or flimsy,' because they are sons of some king, grown up in palace chambers, unlike us who grow in ravines, and they eat nonsensically delectable food, unlike us who happily eat raw-flesh. So, wherefrom they can tolerate your bloodshot glances, let alone your arrows'

mahaa.abalu =mahaa + a + balau 'very, without, strength; very weak' furthermore mahaa abalau; mahatii rakshaNiiyaa abalaa yayostu 'a lady, namely Seetha, is to be protected by them. She has become a string fastened around their necks. Then how do they, the sentinels of a woman, can fight you'

puNDariika vishalaa akshau 'paled, broadened, eyed' 'Their eyes paled and wide-open awaiting the results of their scarring my nose and ears, and their eyes popped up in daze, then what can they do to you'

Then Khara may ask, "it is good you have said that they are hapless etc., but they may now muster up some army and fight me back then what?' For this she says, ciira kR^ishNa ajina dharau 'wearers of jute-cloths and deerskin' And furthering her argument she says, 'how can they afford an army for they themselves have nothing special to wear That too one of those items, namely the jute-cloth, is begged from a tree that is sessile, and the other is begged from a deer, that is mobile They themselves are shuttling in between mobile and sessile how can they confront you.' Further, this god, say this Rama, has no other special work or duty, except shuttling between mobile or sessile beings or matter, begging their produce, and beg them to recognise him.

3] To deride Khara's valour so that he can be incited to fight.

Her words also extol the capabilities of Rama and Lakshmana in warring and said to have addressed Khara this way in order to enhance his self-pride. tarunau; yauvane vijigiisuNaam 'youthful ones are interested in triumphs' 'Because they are the seekers of triumphs, they will definitely triumph over you, you better do not go there and get defeated'

ruupa sampannau; ruupyate anena; asaadhaaraNa niratishaya ruupa visheSatvaat 'with an unimaginable stance' They are known for their stance from their childhood in eliminating Tataka, Subaahu etc., gatvaa saumitri sahito naa vijitya ivartate 'on going with Lakshmana, he [Rama] does not return without conquering' yashasaH ca eka bhaajanam : Tara in Kishkindha, 14-20. 'for glory [Rama is] the only resort.' 'So many are said about them and hence they fight you out, better do not go'

If Khara asks, 'how can they fight me, such a mighty one?' For this she says, sukumaarau 'they are dextrous' 'with their dexterity they easily eliminate you'

mahaa balau 'greatly mighty' 'Rama is mightily by his shoulder-strength' and also by the use of mahat shabda his might is by his tenacity of mind and ideation to eliminate foes. Or mahaa balau 'greatly sturdy.' Though he wars for a long his vigour does not deplete for he uses two vidya-s: bala, atibala 'by the twin principles taught by Vishvamitra his strength does not deplete.

puNDariika vishaala akshau 'white-lotus, broad, eyed' His broad white-lotus like eyes does neither contract in anger nor expand in exclamation, as usually happen to anyone who sees an object of interest with unnecessary widening of eyes priiti visphaarita iikshaNam

Next if it be asked 'are they ready for a fight' for which she says 'they are already clad in ciira kR^ishNa ajina dharau 'jute-cloth, deerskin, clad in' They have tightened their girdle-cloths and are armoured in shield like deerskin. Further they also have arrows and knives with which I am scarred so better not to go there and get your throat slit like my nose and ears, for you are a shameless, incapable demon still sitting here as I go on narrating the incident like a story'

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"Having all the aspects of kings they equal the kings of gandharva celestials, and I am ill-disposed to differentiate whether they two are gods or demons. 

Some mms have this daanavau demons as maanuSau, humans. While Khara, sending his demons to eliminate the brothers, says that they are just humans as at verse 22 in this chapter itself. So Shuurpanakha evasively told a lie to his brother that she could not distinguish between their own race and that of others. Khara for his part believes that neither demons nor gods can hurt his race.

" I have seen a curvaceous lady between those two, a ripely beauty, rich in comeliness, adorned with lots of ornaments. 

She is baiting Khara with the beauty of Seetha. But this does not incite Khara like Ravana. She also plays the same card there with Ravana after the failure of this Khara and other brothers.

"Owing to that woman I am led into this sort of situation, together by those two, as with an insecure female. 

The escapist words may be observed. She is not telling that she alone went to eat away Seetha, but she is holding Seetha responsible for all this and she is evasive to show any action of Seetha as the cause of trouble. She is simply twisting the episode towards her side.

"Staying in the van of war I wish to drink the frothy blood of that guileful Seetha along with that of those two, Rama and Lakshmana, when they are killed in war. I shall drink her blood and also that of those two in war, this being my prime longing let it be fulfilled by you." Thus wailed Shuurpanakha before her brother Khara. 

While she is saying like that Khara vengefully summoned fourteen great mighty demons that are similar to the Terminator. 

"Wielding weapons and wearing jute-cloths and deerskin two humans have got into ghastly forest of Dandaka along with a woman of age." Thus Khara is ordering the fourteen demons. You shall return to me only on killing those two and also that treacherous woman, and their blood this sister of mine will drink. Oh, demons, on going there swiftly stamp them out by you own vigour, thus let the fanciful hearty desire of my sister be achieved. 

On these 23, 24 verses Maheshvara Tiirtha says: iyam bhaginii 'this my sister' pramathya 'killing me' mama rudhiram paasyati 'my blood she drinks' teSaam [samiipam gatvaa] to them, you nearing' sva tejasaa shiighreNa 'by your own valour, quickly' tau to them Rama and Lakshmana; dur vR^ittaam Seetha of impossible, behaviour [to be followed by others]; hatvaa; hana himsaa gatyoH knowing her: because hana indicates 'knowing also; so you know that Seetha, meaning 'be absolved by her' apaavartitum arhatha 'return, you may' to heavens, as all these demons are celestials earlier to their curse.

"On seeing your finishing those two brothers flatly in a war she this sister of mine will be gladdened, and then she drinks their blood in war, amusingly.

This sister of mine would like to drink my blood. So you go to Rama and Lakshmana and then know that Seetha, who has an impossible behaviour. And be absolved by her for all of our sins. And then you may return. Not to Khara but their return is to heavens. The endnote may please be seen. Maheshvara Tiirtha.

In this way when Khara ordered those fourteen demons, they have gone to Panchavati along with Shuurpanakha like black-clouds glided by gales. 

But then, though the nightwalker wielding sharp arrows have become ineffectual to trounce Rama like the wild elephants which will become ineffectual to overcome the blazingly uprising wildfire. 

This last verse is mismatching with the episode. This is not found in some publications of Gorakhpur versions but found in others and even in the Eastern recension. The import of this verse is that though the demons have gone to Rama but they could not assault him, which actually happens in next episode. However this verse is also included here as per the text of Chaukambha Vidyaa Bhavan, Ksashi, and according to Eastern recension.

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Curse of Khara and Duushana

Maheshvara Tiirtha notes that God Shiva cursed Khara and pardoned saying that he will be released from curse by Rama of Dasharatha. tasm˜dya× kr¨ra r¨peõa dehena harat˜ am®tam | viÿõur d˜þarathir bh¨tv˜ mokÿayiÿyati suvrata | In the sheSa dharma of Maha Bharata in the discourse between Bhiishma and Yudhistira it is said that sage Yajnavalkya has three sons. They are Chandrakanta, Mahaamedha and Vijaya. These three Brahmans became Khara, Duushana, and Trishira by the curse of Shiva. The first one Chandrakanta is Khara. And the disciples of the three Brahman scholars are fourteen and they also became Brahma-demons, who are now being sent. On listening Shuurpanakha Khara came to know that Vishnu arrived in the form of Rama and thus Khara wanted to get release from the curse by Rama, and hence firstly he sends the fourteen demon-disciples, and later he and his brother also follow the suit.

Thus, this is the 19th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India. 

Valmiki Ramayana - Aranya Kanda in Prose Sarga 20

 

The fourteen demons arrive at Rama's cottage guided by Shuurpanakha and they wage a war with Rama in which Rama destructs all their weaponry and eliminates them all. Seeing this defeat Shuurpanakha rushes back to her brother to report the defeat.

 

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Then on arriving at Raghava's hermitage that ghastly Shuurpanakha has shown the brothers, Rama and Lakshmana, along with Seetha to the fourteen demons. They have seen the great-mighty Rama seated in the thatched cottage along with Seetha and Lakshmana attending to him. 

Seeing the arrival of the demons, and the demoness Shuurpanakha too, that magnificent Rama of Raghava dynasty said to the radiantly brilliant Lakshmana. "Oh, Soumitri, briefly tarry at the close of Seetha as I wish to eliminate these demons who have trailed the path of that demoness to here. Hearing that word of Rama, then the nimble-souled Lakshmana honoured the word of Rama saying "so be it." 

On taking up his awful bow that is decorated with gold Raghava stringed it with bowstring and even spoke the demons as a forewarning. "We the sons of Dasharatha are brothers named Rama and Lakshmana, and we entered the impenetrable forests Dandaka along with Seetha. We the dispassionate subsist on fruits and tubers treading in the path of virtue, and we being the sages resident in Dandaka forest what for you outrage us. As assigned by the sages I chanced here with bow and arrows to decimate you evil-souled and unrighteous beings in a crucial clash. Stay there obligingly or you should not be able to return, else if you desire your lives, oh, nightwalkers, you may return now." 

On hearing that sentence of Rama they the fourteen ghoulish demons who are the slayers of Brahmans and handlers of spears have become highly infuriated, and they with their bloodshot eyes and with harsh words said these words to Rama, whose eyes are with blood streaks at their ends, and who also is a sweet talker, and whose valour is yet unseen by those fourteen demons. 

"Killed in conflict by us you alone will set your lives loose as an inciter of fury in our highly great souled lord Khara. Indeed, what capability you have as a lone one to stand against many of us in the forefront of war, and why tell again about your battling ability in a given battle. When we launch maces, spears and swords by our might you will forgo your lives, mettle, and even the bow now clasped in your hand." So said the demons to Rama. 

For the three verses the above meaning is the textual meaning. For them there is another import.

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su mahaatmanaH oh, Supreme Person; bhartR^iH kharasya our lord, to Khara; krodham utpaadya anger, infusing; asmaabhiH hataH tvam praaNaan na haasyase eva by us, killed, you, Spirits, not, leaves, thus...

"Oh! Supreme Person, we have come here because you incited anger in our lord Khara, and by us killed will you let go your lives, mettle and spirits? No. Never it will happen."

The reason for not happening of that event is explained: raNa muurdhan in war's, van; ekasya te agrataH sthaatum lone one, you, before, to stand; bahuunaam asmaakam api many, we are, though; kaa shaktiH where is, capability for us

"Though you are a lone being, and we are many, where is the capability for us to stand before you in the van of war?"

Thus they say that they have come only at the behest of their lord but not to kill Rama. baahuH yuktaiH parighaiH shuula paTTisaiH upalakshitaanaam though equipped with our paraphernalia like maces, spears, swords etc., adhyaahaara: asmaakam our; praaNaan viiryam tyakshasi lives, vitality, we loose; ehi come... give us salvation.

"Though we are equipped with much paraphernalia like maces, spears, swords etc., we lose our lives and vitality at your hand, so come on, take them away, and accord salvation and release from our curse. It is better to die at your hand than returning to Khara and dying a merciless death at the hand of Khara.

It may be remembered that these fourteen are the cursed Vedic-scholarly disciples of Chandrakanta, now in an accursed form namely Khara. Maheshvara Tiirtha.

Thus saying that way clamorously they the fourteen demons, upraising their weapons they unhesitatingly rushed towards Rama alone, and they hurled lances towards that unconquerable Raghava. Rama in turn shredded all of those fourteen lances only with as many arrows that are adorned in gold. Next that great resplendent Rama in high wrath took up fourteen iron bolt like arrows that are whetted on whetstone and equalling the sun in their dazzle. Then Raghava took up his bow, arched it, and aiming at the targeted demons released arrows as Indra would release his Thunderbolts. 

And by the force of their speed those arrows gored the chests of those demons, and then on coming out bedaubed with blood they swiftly penetrated into earth like snakes into snake pit. Those arrows bursting their hearts they are blood bathed, mangled, and utterly dead, and like the uprooted trees they fell onto the ground. 

On seeing the demons falling onto ground that demoness Shuurpanakha is convulsed in rage, and she with a blanched aspect returned to the near of Khara in an agonising manner like a creeper exuding resin on incision, and fell before him as before. 

Then she in the presence of her brother Khara discharged a great outcry, and with a bloodless face she spilled tears attuning the strains of a whiner. 

Shuurpanakha having seen the fall of demons quickly fled from Panchavati of Rama to trikanTaka, the capital of Khara, and she being the sister of Khara she reported to Khara all about the destruction of those demons, in its entirety. 

Thus, this is the 20th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India. 

Sree Valmiki Ramayana

courtesy from

Sree Brahmasri Desiraju Hanumanta Rao ji

and  Sreeman Brahmasri K M K Murthy ji

 I Humbly bow to the  lotus feet of both of them

for the collection