28. BHARATA BECOMES
RAMA'S DEPUTY
WHEN it was known that the four
princes and the three queens were reunited
and could be seen together in one place, a
chorus of joy went up in the army and
retinue and they came surging forward to
witness that happy spectacle.
They were
sure now that Rama would return to
Ayodhya and the people embraced one
another for the very joy.
The sage Vasishtha conducted the three
queens to the hut.
On the way, they saw
the river Mandakini.
When he showed
them the spot where the princes daily took
water for their use, Kausalya and Sumitra
broke down and sobbed.
Said Kausalya: "From this pool in the river, Sumitra,
your son takes water to the ashrama every
day.
Lakshmana is prepared to do the
commonest task cheerfully for his brother.
He does not mind the weight of the water
pot on his princely shoulder."
They saw the spot where Rama and
Lakshmana poured out libations for their
father's Spirit.
The darbha grass lay with
the ends facing south, beside the oil cake.
Kausalya clung to Sumitra and said: "O
Sister! This is the food that the mightiest
kings have to be content with after death."
They reached the hut.
There they saw
the princes with faces clouded with
sorrow, seated under a thatched roof.
Unable to bear the sight, the royal mothers
sank to the floor .When Rama lifted Kausalya tip, she
stroked him with her flower-soft hands
and was at once sad and happy.
She
embraced Sita and said: "My child,
Janaka's daughter, daughter-in-law to the
King of Ayodhya, do you live in this hut
in the forest?
O, faded lotus-flower! O,
golden image covered with dust! My heart
melts at the sight of you."
Rama reverently touched the feet of
Vasishtha who seemed another Brihaspati,
the preceptor of the gods, come down to
earth, and then sat by his mother.
Bharata
humbly sat apart facing Rama.
The elders
surrounded them, eagerly awaiting what
Bharata would say and how Rama would
react.
"Bharata, why have you left your
kingly duties and come here in deer skin
and with matted locks?" asked Rama.
Bharata attempted to speak several times,
but at first could not get beyond the word
'Brother.'
Then he pulled himself together
with a great effort and said:
"Sending you to the forest, but unable
to bear the pain, our father's soul fled to
heaven.
All the good my mother has got
from her evil plan has been that she has
become a sinner and a widow and is in
deep sorrow. Despised by the world, she
experiences hell on earth.
Only you can
save us.
Undo all the evil that has been
done and wipe off our tears by agreeing to
be crowned.
It is to implore you for this
that we and the citizens and the army and
the widowed queens have come and are
all here waiting on your word.
Grant us
our prayer.
This alone will put an end to
our sorrow and re-establish the dharma of
our race.
Without a rightful king, the land
is like a widow, desolate and helpless.
You must come back and make it happy
and secure.
Like the full moon rising,
dispel our darkness. The ministers here
and I fall at your feet and beg of you.
Do
not refuse, O, brother!"
Saying this, the great Bharata, with
tear-filled eyes, clung to the feet of
Ramachandra.
Rama raised him from the ground and
embracing him said:
"Child, we were born in a noble family
and brought up in good ways. Neither you
nor I can do anything wrong. I see no fault
in you, my blameless brother! Do not feel
sad and do not speak unkind words about
your mother. It is not proper that we
should blame her. Surely our father had
the right to tell us what to do, aye, even to
decree banishment, just as he had the right
to order a coronation. Our duty is to honor
our father and our mother. How could I
disobey or question their command? Was
it for me to refuse my father's command
that I should go to the forest? He gave you
kingship and he ordained for me life in the
forest. He certainly had the right to that I should go to the forest? He gave you
kingship and he ordained for me life in the
forest. He certainly had the right to settle
the manner of our lives. What right do we
have to alter or reject his plans? Far from
being wrong, it is your duty to rule the
land. And I too shall do my duty and fulfil
our father's last command by living
fourteen years in the Dandaka forest.
Failing to fulfil our father's wish, can I
find contentment in the possession of the
whole world?"
Bharata repeatedly besought and
importuned Rama. Rama realised that
Bharata grieved that it was for his sake that injustice had been done and that he
endeavored to remove the blot.
"Do not blame yourself," he said. "Do
not think that all these things took place
for your sake.
Destiny rules everything.
Give up your grief.
Return to Ayodhya
and rule the kingdom. Let us each perform Give up your grief. Return to Ayodhya
and rule the kingdom. Let us each perform
the duties assigned to us by the father we
love and revere."
The people who watched the talk and
saw the determination of the prince were
filled with joy and sorrow in equal measure. Bharata's affection and purity
filled them with pride and joy.
Rama told Bharata his unalterable
decision.
"I cannot possibly disobey my
father's word. You will please me by not
persisting in trying to persuade me.
Satrughna is there to help you in ruling, as
Lakshmana is here to help me in forest
life. With Lakshmana by my side, I lack
nothing. Let us all four, brother, do our
other's will."
The learned Jabali, one of the priests
who had accompanied Bharata, here
interposed a lesson on worldly wisdom for
the benefit of Rama.
"You talk again and
again of your father's command.
Dasaratha was a physical body which has
now rejoined the five elements. You talk
as though there is some continuing
relationship between that person who is
now no more and yourself. This is sheer
illusion.
Why do you like the foolish
prating of dharma and seek to give up the
good fortune to which you were born?
Like a woman mourning with dishevelled
hair, the city of Ayodhya is plaintively
longing and waiting for your return. Go
back. Accept the crown. Enjoy life's
pleasures. Listen to Bharata. Do not fail in
your proper duties."
This lecture angered Rama.
He said
with much sharpness: "Sir, you seem to
set little value on truth and rectitude. Your
materialist talk fills me with such
abhorrence that I wonder that an
unbeliever like you should have been
tolerated in the court."
Jabali hastened to explain that, far from
being an infidel, he had all his life been a
teacher of the Shastras and that he had
only spoken as he had done out of an
earnest wish to persuade Rama to return.
Vasishtha also intervened on his behalf
and that unlucky interlude came to an end.
Vasishtha then put the case for Rama's
return this way:
"On the whole, my opinion is that you
should return to Ayodhya and accept the
throne. Of course, your father's command
also has to be considered, and reconciled
to this step.
You have obeyed that
command at once and unhesitatingly, but
now a new situation has arisen.
Bharata in
his helplessness, fearing infamy, has
sought shelter at your feet. How can you
spurn him? We all know that you love
him as your life. You never refuse those
who approach you for help. How then can
you deny it to Bharata now? Is it not your
life-principle to help those who seek
refuge at your feet?"
But Rama showed no signs of
relenting.
Then, Bharata turned to
Sumantra and said, "My brother has no
pity for me. Please spread a bed of darbha
grass here for me. I shall take the pledge
of fasting unto death."
Sumantra hesitated and looked at
Rama. Then Bharata himself fetched and
spread the grass and sat on it.
"My child, this is not right," said Rama
firmly. "Rise. Go to Ayodhya and fulfil
your duties. Do not go against Kshatriya
dharma."
Bharata got up and as a last resort
appealed to the people who had
accompanied him, a representative crowd
of soldiers and citizens from Ayodhya:
"O, citizens of Ayodhya! Why do you
stand mutely looking on? Do you not want
Rama to return? Why then are you silent?"
The people answered: "Rama will not
swerve from truth. He will stand firm by
his father's promise. He will not return to
Ayodhya.
What is the use of pressing him
further?"
Rama said, "Listen to them, brother.
They wish well by both of us. They wish well by both of us. Virtue
dwells in their hearts."
Bharata said: "Here I am as guiltless as
Rama and a fit substitute for him. If the
King's word should be fulfilled let me stay here in the forest in place of Rama. Let
him fill my place and rule in Ayodhya."
Rama laughed and said: "This
procedure of exchange cannot apply here.
This is not trade or business for barter and
agreement. It is true that sometimes one
discharges the duties of another, when the
latter is too weak and unable to do it. But
how does it fit on this occasion? Can any
of you say that for life in the forest I have
no capacity but only Bharata has?"
Then the wise Vasishtha found a
solution for the problem in which
righteousness struggled with
righteousness as to which should be more
right.
"O, Bharata, rule the kingdom under
Rama's authority and as his deputy. No
blame would attach to you then and the
pledge would be kept."
Rama took Bharata on his lap and told
him, "Brother, look on the kingdom as my
gift to you. Accept it and rule it as our
father wished."
A glory descended on Rama and
Bharata at that moment at they shone like
two suns.
Bharata said: "Brother, you are my
father and my God. Your least wish is my
dharma, Give me your sandals. That token
of yours shall reign in Ayodhya till you
return. And for fourteen years I shall stay
outside the city and discharge the King's
duties in your place, paying reverent
homage to your sandals.
At the end of that
period, you will return and accept the
kingship."
"So be it," answered Rama.
He placed his feet on the sandals and
handed them to Bharata who prostrated
himself on the ground and accepted them
and put them on his head.
Bharata and his retinue turned back
towards Ayodhya. On the way, they met
the sage Bharadwaja and reported what
had happened. He blessed Bharata saying:
"Your virtue will be for ever
remembered. Are you not a son of the
solar race? As water flows downwards,
the virtue of your family runs its
inevitable course in you. Your father
Dasaratha is indeed happy. He is not dead
but lives again immortally in you."
They met Guha again and crossed the
Ganga and reached Ayodhya.
Bharata and
his followers entered Ayodhya. The city,
bereft of the King and Rama, appeared
desolate to Bharata. It seemed to be
enveloped in the darkness of a moonless
night. When he returned in haste from
Kekaya, he had entered the city in fatigue
and shapeless fear and suspense; but today
he entered it again fully realising all the
tragedy.
He remembered the past and thought of
the present and grieved afresh. He went to
the palace and took the queens to their
desolate apartments.He went to the
assembly hall, and said: "Great is my
sorrow. But I shall bear it. I shall stay in
Nandigrama and carry out my tasks as I
have promised Rama. Make all
arrangements for this purpose."
This was done and he solemnly
announced in the assembly, "This
kingdom is Rama's. For the time being, he
has asked me to be in charge. In my
brother's place I have installed his sandals.
Deriving my authority from them I shall
do my work as king."
Accordingly, Bharata stayed in
Nandigrama and with the help of
ministers ruled the kingdom as a religious
duty until Rama should return after
completing his forest life. And indeed, is
it not the law laid down in Scripture that
one should serve the world unselfishly
and without attachment, leaving the fruit
of one's work at the feet of the Lord?
Rama did his penance in the forest foof one's work at the feet of the Lord?
Rama did his penance in the forest for
fourteen years and all the time Bharata too did his penance at Nandigrama near
Ayodhya
JAI SRI RAM/JAI SITA RAM/OM SRI RAM JAYA RAM JAYA JAYA RAM.
VVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVV
9. VIRADHA'S END
NOT far from Chitrakuta was an
outpost of the Rakshasas, called
Janasthana, in charge of a famous warrior
named Khara, who was a brother of
Ravana.
From this station, fierce
Rakshasas ranged the forest round,
molesting the rishis in their isolated
ashramas.
They made life so insecure that
the rishis abandoned their hermitages in
the Chitrakuta region in spite of all that
Rama could do to dissuade them.
vvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvv
After Bharata's departure Rama was
not quite happy in Chitrakuta.
The face of
his beloved brother tearful with
disappointment and the sad drooping form
of his widowed mother were ever before
his mind's eye.
Now that the going away
of the rishis had deprived him of even
their companionship, the lonely hut was
so full of sad memories that he made up
his mind to seek some other resting place
in the Dandaka forest.
So they left Chitrakuta and proceeded
to the hermitage of Atri, a rishi who knew
the country, to seek his advice as to where
they might establish themselves.
They
were most affectionately received and Sita
won the heart of Atri's wife, the saintly
Anasuya. Anasuya delighted at finding in
Sita a perfect embodiment of wifely
virtues, blessed her and presented her with
beautiful garments and auspicious
cosmetics that set out the charms of lovely
young wives.
Anasuya was the embodiment of pure
womanhood and her gifts added beauty
and inner strength to Sita.
She received
the gifts and said: "My Lord the prince
loves me with the love of a mother and a
father. I am indeed blessed."
Then they made inquiries concerning
the way and resumed their journey.
Walking, through the great Dandaka
forest, Rama, Sita and Lakshmana reached
a spot where many rishis lived. Even as
they approached the place, they saw the
sacrificial materials, bark garments and
deer skins spread out to dry and they knew
it was a colony of holy men.
The place was beautiful to look at.
Birds and animals moved about with the
freedom from fear born of affectionate
familiarity with their human neighbors.
Ripe fruits hung from the trees. The
beautiful sound of Vedic chanting was
heard.
As they came near, they saw the
radiant faces of the rishis. They welcomed
Rama. "O, King! You are our protector,"
they said. "Whether we are in the town or
in the forest, you are our king." And they
gave the new comers all they needed and
a place in which to rest.
The following morning, the three took
leave of the rishis and re-entered the
forest, which was now denser than before
and there were tigers and other wild
animals. They proceeded slowly and
cautiously.
ccccccccccccccccccccccccccccccccccccccccccccccccccccccc The The forest was indescribably beautiful,
with deer and bison, boars and elephants.
The birds, the trees, the creepers, the blue
waterlilies, all live again in the beauty of
Valmiki's poetry.
Rama was very happy these ten years,
the joy of association with great and holy
men being added to his joy in the quiet
companionship of Lakshmana and Sita.
These ten years are disposed of in a small
chapter. Time happily spent seems short
and needs no length in recording.
When after ten years had thus passed,
the end of their forest life was approaching, Rama wished to have
darshan of the sage Agastya who lived in
the south. The sage was, like
Vishwamitra, famous through the three
worlds. It used to be said that if all the
wisdom and spiritual merit between the
Himalayas and the Vindhyas were put on
one scale and Agastya sat on the other, the southern scale would go down by his
weight.
There is also the story of Agastya's
service during the wedding of Siva and
Parvati. All the rishis had gone to Mount
Kailas for the great event. Agastya alone,
staying in the south, maintained the
balance of the earth. Once the Vindhya
Mountain steadily grew towards the
heavens and threatened to obstruct the
sun's passage between the northern and
southern hemispheres.
The gods grew frightened and
approached Agastya for help. The Sage
stood before the mountain which bent low
in reverence before him. Then he blessed
it saving: "May you ever remain thus",
and so the mountain stretches low and
long even now. So goes the story.
ccccccccccccccccccccccccccccccccccccccccccccccccccccccc
Two Rakshasas, Vatapi and Ilvala,
gave much trouble to the rishis. The
former had obtained a boon that no matter
into how many pieces his body was cut
up, they would all reunite and his body
would be whole and strong as before.
IIvala, disguised as a brahmana, would go
to the ashrama of one rishi after another
and say, "O Learned One! Go over to my
humble home and oblige me by accepting
the consecrated food prepared for my
manes."
On no account, according to ancient
rule, could one refuse such an invitation.
The rishis therefore had to accept the
invitation. To them Ilvala served as food
his brother Vatapi cut up and cooked
lusciously and after the unsuspecting
guests had eaten the meat, the host would,
according to custom, ask the guests, "Are
you satisfied?" The answer would be
"Yes. We are content." Then, Ilvala would
shout, "Vatapi Come out!" And at the call
of Ilvala, Vatapi reunited into life would
come out tearing the bowels of the guests.
Many rishis had to die in this way.
One day, Ilvala tried to play this trick
on Agastya. As usual, Vatapi entered
Agastya's entrails as meat. Agastya of
course knew this, but he was a devotee of
Ganapati and had obtained the power to
digest the Rakshasa.
"Are you satisfied?" asked Ilvala.
"Yes, I am satisfied," answered
Agastya.
IIvala shouted, "Vatapi, come out."
Agastya, laughing, said, "Vatapi has
been digested, my host!"
"What?" cried Ilvala. "Have you killed
my brother?" And he rushed against
Agastya.
The Sage opened his eyes in
indignation and the rakshasa was reduced
to ashes. No rakshasas would thereafter
come near Agastya and he protected the
other sages also. Rama first went to the
ashrama of Agastya's younger brother and
obtained his blessings before visiting ashrama of Agastya's himself Proceeding south and
approaching Agastya's place, Rama
noticed the brightness of the whole region,
the birds and animals playing about
without fear and brahmanas gathering
flowers for worship.
He told Lakshmana to go in advance
and announce him to the sage. Lakshmana
met one of the disciples of the sage and
sent word through him: "Ramachandra,
son of Dasaratha, has come with his
brother and wife .
He said: "I heard of your having come to
dwell in Chitrakuta, and I was looking
forward to your visit. The end of your
exile is approaching. Stay here during
what remains of it in peace. This place is
free from the fear of rakshasas."
Rama answered: "I am happy to
receive your blessing and I thank you for
your gracious welcome. But I have
promised protection to the rishis in
Dandaka and now that I have received
your blessings, I must return to that
forest."
And Agastya answered: "What you say
is right." Then the Sage gave to Rama the
bow made by Viswakarma for Vishnu and
an inexhaustible quiver, as well as a
sword. He blessed him saying, "Rama,
destroy the rakshasas with these weapons
which of yore Vishnu gave me."
Agastya advised the prince to spend the
rest of his exile at Panchavati.
"May God bless you, O, Prince," said
Agastya, "take good care of Sita who for
love of you cheerfully submits to
hardships to which she was not born or
accustomed. Women are by nature fond of
comfort and averse to hardship but no
such weakness is found in Sita. She is like
Arundhati. Wherever you are,
Ramachandra, with Lakshmana and Sita
by your side, the place will be filled with
beauty. But Panchavati is itself a beautiful
spot and Sita will love to live there, secure
in the protection of you both. Fruit and
roots are there in abundance. Stay there on
the bank of the Godavari. The period of
your exile is coming to an end. You will
soon fulfil your father's plighted word.
Like Yayati, Dasaratha is served by his
eldest son."
JAI SRI RAM.JAI SITA RAM/OM SRI RAM JAYA RAM JAYA JAYA RAM.
VVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVV
31. THE SURPANAKHA EPISODE
THE Princes and Sita, following
Agastya's instruction, took the way to
Panchavati. On the way they met a huge
figure perched on a big tree. They took it
to be a Rakshasa.
"Who are you?" asked Rama in an
angry tone. The vulture however
answered in a voice full of mildness and
affection: "My child, I am your father's
aged friend." Then he proceeded to tell his
story.
Jatayu was the brother of Sampati, the
son of Aruna the dawn-god, who was
brother to Garuda the great eagle-vehicle
of Vishnu.
He said: "When you leave Sita alone
and go hunting in the forest, I shall be
looking after her safety."
The prince was pleased and accepted
the offer of the bird with gratitude. They
then proceeded on their journey.
Rama was thrilled by the beauty of
Panchavati and gratefully offered praise in
his thoughts to Agastya for recommending
the spot to them. He told Lakshmana: "We
can build our ashrama and enjoy our stay
here for any length of time. Those hills are
near and yet not too near. Look at those
herds of deer. The trees with their flowers
and the sweetly singing birds, the river,
the clean sand, everything is beautiful.
Choose for us a good site and build a
cottage."
Lakshmana did as he was told. He
constructed an ashrama.
Valmiki pauses here to explai
Lakshmana did as he was told. He
constructed an ashrama.
Valmiki pauses here to explain the skill
and swiftness of Lakshmana's
workmanship. He describes in detail how
the mud walls were raised and the
thatched roof was made. Rama admires
Lakshmana enthusiastically.
"You are more than a father to me,"
said the prince shedding tears of love and
joy.
We, too, may pause to think how the
noble prince Lakshmana acquired this
skill. We may infer that in those days
education even of princes included a
knowledge of the realities of life and
development of manual skill such as could
enable one to collect materials in a forest
and put a neat cottage for oneself.
In the ashrama at Panchavati, Rama
and Sita lived happily, lovingly served byIn the ashrama at Panchavati, Rama
and Sita lived happily, lovingly served by
Lakshmana.
One morning in early winter the three
went as usual to the Godavari for their
bath and to offer their morning prayers
and fetch water for the day's needs. Theywalked conversing about the beauty of the
season. Lakshmana thought of Bharata
and how he would then be busy
performing the ceremonies appropriate to
the month.
He said: "Bharata is entitled to live in
ease but he has taken on himself a life of
hardship because we live a life of hardship
in the forest. My heart is full of sorrow for
him. Even in this cold weather poor
Bharata no doubt eats sparingly and sleeps
on the bare floor. This cold morning he
too is probably walking towards the
Sarayu. How fortunate we are to have
such a noble brother! Pure in mind and
speech and conduct, renouncing all
pleasures, he lives a life of austerity for
our sake. He is exactly like our dear father
and quite the opposite of his mother. How
could so cruel a woman as Kaikeyi bear
so good a son?"
Rama stopped him, saying: "Talk as
much as you like of Bharata and our
father, but stop condemning Kaikeyi. All
that you say of Bharata is true and my
thoughts too today go to him in love. How
long yet to see him again? When shall we
have that pleasure, Lakshmana? When
shall we four brothers live together again?
Bharata's loving words are still sweetly
ringing in my ears."
Thus thinking longingly of home and
Bharata they bathed in the Godavari on
that early winter morning.
After offering oblations to their
ancestors and prayers to the sun, Rama
rose transfigured like the Lord Siva and
returned to the ashrama with Sita and
Lakshmana.
Their morning duties over, they sat
whiling the hours with wistful talk of old
days and tales of long ago.
While they were thus recapturing the
past in sweet companionship suddenly
there came a Rakshasa woman who saw
them. She was Surpanakha, Ravana's
sister who was roaming the forest full of
the idle thoughts of well-fed ill-taught
youth. She was horribly ugly, but had the
magic power to assume any lovely form at
will. When she saw the godlike beauty of
Rama, she was filled with uncontrollable
desire for him and accosted him.
"Who are you, dressed like an ascetic
but accompanied by a woman and
carrying warlike weapons and arrows?
Why are you here in the forest that
belongs to the Rakshasas? Speak the
truth."
On such occasions it was the courtesy
of those days for the person accosted to
announce himself and recite his name, city
and history and inquire of the newcomer
concerning his or her family and the
purpose of the visit.
Rama began, "I am the eldest son of
the great King Dasaratha. My name is
Rama. This is my brother Lakshmana.
And this is my wife Sita. Obeying the
behests of my father and mother and in
fulfilment of dharma, I am now in the
forest. And now please announce who you
are. What is your family? You look like a
woman of the Rakshasa race. What is
your purpose in coming here?"
She answered, "Have you heard of
Ravana, the heroic son of Visravas and
the king of the Rakshasas? I am his sister.
My name is Surpanakha. My brothers
Kumbhakarna and Vibhishana are also
renowned warriors. The lords of this
region, Khara and Dushana, are also my
brothers. They too are mighty men at arms
and wield great authority in these regions.
But I am not subject to their control, but
am a free person, free to do what I like
and please myself. Everybody in this
Everybody in this
forest is, as a matter of fact, afraid of me."
She said this to strengthen her wooing
position.
"The moment I set eyes on you," she
continued, "I fell in love with you. You are now my husband. Why do you wander
around with this midget of a woman! I am
the mate worthy of you. Come with me.
Let us wander at will through the forest. I
can take what shape I please. Do not mind
this girl of yours. I shall cut her up in a
trice and dispose of her. Do not hesitate."
Under the influence of lust, she thought
in the manner of her race and prated thus.
All this amazed and amused Rama. He
smiled and said: "Oh beautiful one! Your
desire for me will end in trouble for you.
My wife is here with me. I do not care to
live the life of a man with two wives. But
my hefty brother here is untrammelled
with a wife, and is as good-looking as
myself. He is the proper husband for you.
Offer your hand to him and leave me
alone."
Rama said this, being confident that
Lakshmana would deal with Surpanakha
suitably.
The Rakshasi took Rama's advice
seriously and approached Lakshmana
saying, "Oh, my hero, come with me. Let
us together wander at will in joy through
this Dandaka forest."
Lakshmana entered into the humor of
the situation and said, "Do not be foolish.
He is trying to cheat you. What is your
status and what is mine? I am here a slave
to my brother, while you are a princess.
How could you become my wife and
accept the position of a slave's slave?
Insist on Rama's taking you as his second
wife. Do not mind Sita. Soon Rama will
prefer you to her and you will be happy
with him."
Some critic might ask whether it was
proper thus to torment a woman,
especially a woman in love. But if we
exercise our imagination and have before
us a monster of ugliness we can
understand the situation. It is true that she
could assume any charming form she
chose, but in the intoxication of lust, she
seems to have omitted even this
allurement.
"This ugly, corpulent and paunchy
Rakshasi, with leering eyes blood-shot
with lust, her red hair all dishevelled and
her voice hoarse with passion, accosted
the handsome, beautifully built and
smiling Rama", says Valmiki. The Tamil
poet Kamban varies the situation by
making Surpanakha assume a lovely
shape from the outset.
Impelled by brute passion, the
Rakshasi did as she was told by
Lakshmana and went again to Rama. She
thought and acted like a Rakshasi for she
knew no other way of life.
The sight of Sita enraged her. "It is this
wretched little insect that stands between
you and me. How could you love this girl
without a waist? Look. I shall finish her
off this instant. I cannot live without you.
Once I have put her out of the way, you off this instant. I cannot live without you.
Once I have put her out of the way, you
and I shall live together happily." Saying
this, she sprang on Sita.
Rama intervened just in time to save
Sita. The farce had gone too far and
threatened to become a tragedy. Rama
shouted to Lakshmana, "Look, I have just
been able to save Sita. Attend to this
monster and teach her a lesson."
Lakshmana at once took up his sword
and maimed Surpanakha and drove her
out. Disgraced and mutilated, Surpanakha
uttered a loud wail and disappeared into
the forest.
Bleeding and mad with pain and rage,
she flung herself on the ground before
Khara, as he sat in state with his
colleagues. Yelling with anguish, she
related the story of her wrongs. The scorn
and mutilation she had suffered was an
insult to the Rakshasa race which only
blood could efface.
She said: "Look at me. Rama and
Lakshmana have done this and they are still alive and roaming in your domain.
And you sit here doing nothing."
Khara stood up and said: "My dear
sister, what is all this? I understand
nothing. Calm yourself and tell me what
has happened. Who dared to do this thing
to you and is he in this forest? Who is he
that wants to become food for crows and
vultures? Who has stirred up the black
cobra? Who is that fool? Where is he?
Tell me, and he shall die at once. The
earth is thirsty for his blood. Stand up and
tell me everything as it happened."
"Two handsome young men," said
Surpanakha, "have come into the forest,
dressed like ascetics and accompanied by
a girl. They say they are the sons of
Dasaratha. These two together, making an
excuse of the girl attacked me and have
hurt me thus shamefully. I am thirsting for
the blood of these villains. Slay them first.
Everything else can wait."
Khara ordered his generals: "Go at
once, slay these men and bring their
lifeless bodies. Drag hither the woman
also. Delay not."
Fourteen generals set out to do his
bidding.
In Kamban's Ramayana, Surpanakha is
delineated as having come in the shape of
a beautiful young woman, entirely human,
who tried to tempt Rama. Kamban departs
widely from Valmiki in this episode and
he makes a beautiful episode of it as will
be seen in the next chapter.
There are some people who pose as
critics of our holy books and traditions
saying, "This hero killed a woman. He
insulted and injured a woman who offered
him her love. He killed Vali from behind,
rather than face him and accept honorable
defeat. He unjustly banished Sita to the
forest at the end of all the adventures. If
the banishment of Sita was not unjust and
if he rightly suspected Sita's fidelity, why
then, we too, must suspect her fidelity."
All such criticism is based on a
mentality of hatred. We have
unfortunately plenty of barren, heartless
cleverness, devoid of true understanding.
Let those who find faults in Rama see
faults, and if these critics faultlessly
pursue dharma and avoid in their own
lives the flaws they discover in Rama, the
bhaktas of Sri Rama will indeed welcome
it with joy. If they exhibit the virtues of
Rama and add to these more virtues and
greater flawlessness, who can complain?
JAI SRI RAM/ JAI SITA RAM/OM SRI RAM JAYA RAM JAYA JAYA RAM.
VVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVV
32. KAMBAN'S SURPANAKHA
RAMA and Lakshmana drove out
Surpanakha, as one takes a stick and
drives out a donkey straying into a garden.
Such is the brief and simple treatment of
this incident by Valmiki.
Kamban, the Tamil poet, howeverKamban, the Tamil poet, however,
deals with it more elaborately and has
made a number of changes in the story.
Sitting on the riverbank, Rama watched
a swan walking and then looked at Sita,
also walking. Noting the similarity in the
gait, Rama was pleased and smiled. Sita,
for her part, observed an elephant
returning from the river and, reminded of
Rama's gait, smiled. Thus in Panchavati,
beside the river Godavari, love flowed
smoothly between the banks of dharma.
Just then fate conspired with lust to drag
Surpanakha to the presence of Rama. The
Lord Vishnu had left the Ocean of Milk
and taken birth as Dasaratha's son, to rid
the earth of the enemies of the gods. But
how was Surpanakha to know this?
Beholding the beauty of his person, she wondered: "Is this Manmatha or Indra or Siva or Vishnu? But Manmatha has no body. Indra has a thousand eyes and Siva has third eye in the forehead, and Vishnu has four arms; so he cannot be Indra, Siva or Vishnu. Perhaps, after all, this is Manmatha who has recovered his body through penance, after it had been reduced to ashes by Siva's wrath. If it beManmatha, why should this handsome
hero still perform penance? Why should
this lotus-eyed youth waste his time in
tapas?"
So she stood there wondering,
watching, unable to turn her eyes away.
She thought, "My own form would fill
him with disgust. I shall change my
appearance and then approach him."
She transformed herself into a beautiful
young woman and appeared before him
like the full moon. Her slender frame was
like a golden creeper climbing up the
Kalpaka tree in Heaven. Her lovely lips
and teeth were matched by her fawn-like
eyes.
Her gait was that of a peacock. Her
anklets made music as she came near.
Rama looked up and his eyes beheld this
creature of ravishing beauty. She bowed
low and touched his feet. Then she
withdrew a little with modesty shading
her eyes.
Rama welcomed her, imagining that
she was a visitor from some distant place
and inquired: "Which is your place? What
is your name? Who are your kinsfolk?"
She answered: "I am the daughter of
the grandson of Brahma. Kubera is a
brother of mine. Another is Ravana,
conqueror of Kailasa. I am a maiden and
my name is Kamavalli. And what is your
purpose in coming here? It is not proper
for a woman to speak out the trouble in
her mind. And yet I suppose I must speak
it out. The God of Love has invaded my
heart. You can and should save me."
She paused. Rama remained silent.
And she went on.
"You may wed me with Gandharva
rites. You know it is permitted for lovers
to come together in this manner. Once we
are joined in this way, not only will
happiness be ours, but friendship between
you and my brother, the great Ravana,
will follow. You are alone in this forest
and the Rakshasas will molest you. Even
if you do not provoke them, they will give
you trouble because you are dressed as an
ascetic. If you marry me, you will be free
from all this danger. Not only that, my
powerful people will be ready to serve
you in all ways. Consider this well."
Thus she pleaded for the fulfilment of
her desire, citing authority and appealing
to Rama's self-interest also.
Rama laughed revealing his beautiful
pearly teeth. Just then, Sita was coming
towards them through the plants and
creepers, herself looking like another
creeper. Surpanakha saw and marvelled at
her loveliness.
Not knowing whom she was,
Surpanakha angered by lust, told Rama:
"This girl is a Rakshasi in human formShe has come to deceive you. Beware of
her. Demonic is not her real form. She is a
Rakshasi that eats raw meat. Throw her
out. Have nothing to do with her."
Rama laughed again. "You are indeed
wise," said he. "You have found out the
truth about her."
Meanwhile, Sita had come and stood
by Rama. Surpanakha could not
understand what Rama was laughing for.
In her lust, she had quite lost her wits. She
hissed at Sita: "Why do you approach this
hero of mine, oh Rakshasi? Go away from
here."
Sita, bewildered and afraid, hung on
the prince's shoulder, and she then seemed
like a lightning flash hugging a rainbearing cloud.
Rama now saw that the joke.Rama now saw that the joke had gone
too far and said: "Dear lady, please stop,
lest my brother should hear you. He is
quick-tempered and terrible when angry. I
advise you to go back quickly the way
you came." Saying this, Rama took Sita
with him and went into the hermitage.
The fire of her desire unquenched, the
Rakshasi spent the night somewheresomehow. In the morning, she thought: "I
shall die if I do not get this man. So long
as this girl is with him, he will never come
near me. I must contrive to carry her off
and put her away somewhere and then I
may secure his love." Thus resolved, she
came again to the ashrama.
Rama had gone to the river for his
morning ablutions and prayer and Sita
was alone in the ashrama. Surpanakha
reckoned this was her chance to carry her
off. She did not notice that Lakshmana
was in the wood nearby. She rushed
towards Sita. Lakshmana shouted and
sprang on the Rakshasi. Catching hold of
her hair, he kicked her and drew his
sword. Surpanakha when attacked
resumed her own shape and at tacked
Lakshmana. Lakshmana easily caught
hold of her and mutilated her and drove
her off.
Surpanakha ran into the forest,
bleeding and loudly appealing to her
kinsfolk: "Oh, brother Khara! Oh, brother
Ravana! Oh, Indrajit! Oh, kings of the
Rakshasa race! Are you all asleep? A
mere man has insulted me and cut off my
nose. Do you not hear my lamentations?"
This is Kamban's version of the
episode. Surpanakha approaches and tries
to attract Rama, hiding her true form and
appearing like a beautiful human girl. This
variation is supported in a way by
Valmiki's description of Surpanakha as
Kamarupini, that is, one able to assume
what form she liked.
The Tamil poet appears to have felt
something wrong or wanting in Valmiki's
story and has woven an episode showing
how bestial passion works.
JAI SRI RAM/ JAI SITA RAM/OM SRI RAM JAYA RAM JAYA JAYA RAM.
VVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVV
33. KHARA AND HIS ARMY
LIQUIDATED
ACCOMPANIED
by the fourteen
generals of Khara, Surpanakha came back
to Rama's ashrama, determined to avenge
herself and drink the blood of the princes.
Pointing to the two young men, she told
her escort, "Look, there stand the men
who insulted and mutilated me. Slay them
immediately."
Rama understood the situation at once
and told Lakshmana: "Take care of Sita
for a while, while I deal with those
fellows."
Saying this, he took up his bow.
Following the prevailing rules of war,
Rama announced himself to Khara's
generals and said, "Tell us the reason that
you come here. Know that we are here in
the forest at the bidding of the rishis for
the purpose of destroying their enemies. If
you wish to escape with life, leave us
alone."
But the Rakshasas wanted not peace,
but war. And the battle began. It did not
take long for Rama's arrows to annihilateBut the Rakshasas wanted not peace,
but war. And the battle began. It did not
take long for Rama's arrows to annihilate
the Rakshasa generals.
Once again, lamenting loudly,
Surpanakha went to Khara. The
destruction of the powerful detachment he
had sent was inconceivable. He could not
believe it. He sought to soothe his
disturbed sister with soft words.
"I have sent warriors unconquerable,
each one like Yama. They must have by
now fulfilled their mission. Why do you
weep'? Why need you bewail while I am
here?"
Surpanakha rose, and wiping the tears
from her eyes, said: "True, you sent your
fourteen warriors with me. But the
fourteen now lie stiff and cold in deathslain by Rama, whose skill with weapons
baffles description. If you have a spark of
pride in you, start at once, fight with
Rama and save the Rakshasa race. If you
do not, the destruction of our people is
certain. But if you are afraid, tell me so
and I shall understand. These young men
who have entered your satrapy are
determined to destroy your race, unless
you first meet and destroy themThese words, spoken by his sister in a
loud voice before all his courtiers, pierced
Khara's heart.
"Why do you speak thus terrified by a
puny human being? Hold yourself in
patience for a moment and you will have
his blood to drink." So saying, Khara rose.
"Do not go alone!" she said. "Take
your army with you."
Khara gave orders accordingly. A great
army, fully armed, went in advance under
the leadership of Dushana. Behind the
army Khara proceeded majestically in a
chariot. On the way he met with many bad
omens which affected the spirits of his
host. He laughed and reassured his army,
saying:
"Never have I been so far defeated in
battle. Do not mind these portents. We
shall soon crush these two little men and
return in triumph."
The army took heart at these bold
words of their leader.
Hearing the tumultuous noise of the
approaching army, Rama and Lakshmana
prepared for battle. Rama told
Lakshmana: "Do you see the signs? It is
certain that the Rakshasas of Janasthana
are coming here to their death! I see in
your face the glory of the victory that
awaits us. Arm yourself and take Sita with
you to a cave in the hill and look after her.
I shall encounter the Rakshasa hordes and
destroy them. Go at once. I do not require
any help." Saying this, Rama put on his
armor and strung his bow.
Lakshmana did as Rama bade and took
Sita to a mountain cave.
A great battle was to follow. So the
Devas and Gandharvas hovered in the
heavens to watch the fight. They uttered
benedictions and prayed for Rama's
victory. The rishis had misgivings. How
was Rama, standing single, to meet and
quell this huge army? As Rama stood
there, bow in hand, the radiance of his
face was like that of Rudra himself when
he bent his great bow Pinaka.
The Rakshasa force advanced in proud
array, with drums and trumpets and the
clanking pageantry of war filling the
quarters with clamor and causing the
denizens of the forest to stampede in all
directions. Rama stood holding his bow
with his band on the string. Like great
black clouds disturbing the sun the
Rakshasa hordes surrounded him.
The battle began. But while even the
Devas wondered how he could withstand
the yelling masses which rushed on him, a
constant stream of deadly arrows sped
from his bow before which the Rakshasa
ranks withered and fell like moths before
a blazing fire.
Dushana himself now stood in front of
Rama. Rama bent his bow and senDushana himself now stood in front of
Rama. Rama bent his bow and sent his
shafts in all directions in an unceasing
stream. Like rays from the sun, and with
the speed of light, arrows shot out from
the spot where Rama stood, spread out in
all directions and brought down warriors,
chariots, elephants and horses.
The shafts pierced the bodies of the
Rakshasas and came out, covered with
their blood shining like fire. The army
was utterly destroyed and Rama stood
still, like Siva at the end of Time.
Dushana came again with another great
army. For a while he seemed indomitable.
But soon Rama's arrows laid low his
chariot, drivers and horses. He jumped
down and sprang towards Rama. Rama's
arrows, however, severed his arms from
his trunk. And the monster fell dead onarrows, however, severed his arms from
his trunk. And the monster fell dead on
the ground like a huge elephant. Other
Rakshasas, who saw Dushana falling,
rushed against Rama and were also slain
by the arrows that sped from his Kodanda
bow.
In this way, the whole army of Khara
was destroyed. It had come roaring like an
ocean and now it lay still, a mass ofcorpses and severed limbs and derelict
weapons and broken chariots.
Only Khara and Trisiras remained. As
Khara rushed forward to meet Rama,
Trisiras stopped him saying: "I shall go
first and kill Rama. Or else, I shall be
killed. After I am dead, you may meet
him."
The three-headed Rakshasa mounted
on his chariot attacked Rama with his
arrows. Rama met them with arrows that
hissed like deadly serpents. At last
Trisiras collapsed and fell spitting blood.
His followers fled like deer.
Khara, seeing this, cried: 'Hold' to the
fugitives and directed his chariot against
Rama. His confident pride was gone but
he fought manfully. The shafts sent by the
two warriors covered the sky. Khara stood
like Yama in his chariot, sending his
stream of arrows. For an instant, Rama
leaned on his bow. In that interval Rama's
armor was pierced by Khara's arrows and
showed the prince's body shining like the
sun.
Rama now took up the bow of Vishnu
and laid low Khara's chariot and cut his
bow in twain. Khara then took his mace
and approached Rama. The Devas and
rishis watching the battle became anxious
and renewed their benedictions.
"You have been a terror and a plague
to mankind!" exclaimed Rama. "Strength
of body is no protection to an evil-doer.
You have persecuted and killed rishis
engaged in penance in the forest. You will
now receive the punishment due for these
sins of yours. The spirits of the rishis
whose flesh you fed on are now
witnessing your punishment from their
aerial chariots. I have come to the
Dandaka forest to destroy wicked
Rakshasas. My arrows will pierce the
bodies of all your kinsfolk. Your head will
soon roll on the ground like a ripe fruit."
"Human worm!" exclaimed Khara.
"Son of Dasaratha! Have done with
boasting! You are proud because you have
killed a few common Rakshasas. A hero
boasts not as you do. Only a Kshatriya
banished by his people can talk boasting
like this. You have shown you can brag.
Let us see now if you can fight! Your
words have blazed up like burning straw
with little heat or life. Here I stand mace
in hand, like Yama to take your life.
Evening approaches. Be prepared to lose
your life. I am here to avenge the death of
these my followers whom you have
killed."
So saying, he whirled his mace, andSo saying, he whirled his mace, and
hurled it at Rama. The mace was split by
Rama's arrows into splinters which fell
harmless on the ground. "Have you
finished speaking, Rakshasa? Now you
shall die. This forest will be safe hereafter
and the rishis will live in peace," said
Rama.
Even while Rama was speaking, Khara
pulled out by its roots a huge tree, and
gnashing his teeth, threw it at Rama. But
this too Rama split by his arrows. And
fearing further delay, he aimed deadly
darts at Khara. The wounded Rakshasa
sprang on Rama intending close combat
with him. But the latter avoided contact
by stepping back and laid him dead with a
shaft which clove his breastThe Devas showered flowers from on
high and cried in joy: "Rama has killed
the sinful Rakshasa. Men can live in peace
in the Dandaka forest hereafter. Within an
hour Rama has destroyed Khara, Dushana,
Trisiras and their whole army. Indeed he
is a hero."
Sita and Lakshmana returned from the
cave. Lakshmana embraced Rama and
rejoiced that single-handed he had
fulfilled the promise of safety he had
given to the rishisHow did Rama all alone perform these
feats? If one observes a cow guarding her
calf and scattering a whole crowd of men,
one can realise the power of love. Love is
a supreme quality which according to
occasion manifests itself in diverse heroic
forms such as valor and self-sacrifice, just
like gold which can be changed for silver
or goods or other things of value. When
God assumes human form and is engaged
in fulfilling His promise to save the
helpless, His limitless power comes into
play.
JAI SRI RAM/JAI SITA RAM/ OM SRI RAM JAYA RAM JAYA JAYA RAM.
VVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVV
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