A truly great audience

 

My Sanskrit teacher, Dr. Sowmya Krishnapur, cited this shloka while teaching the Mritasanjivanam Natakam. The Sutradhara praises the learned and appreciative audience for their magnanimity in overlooking defects and praising the merits of the dramatic performance. 

This shloka pretty much defines a great rasika, by taking the example of Lord Shiva.

गुणदोषौ बुधो गृह्णन्निन्दुक्ष्वेडाविवेश्वरः ।  

शिरसः श्लाघते पूर्वं परं कण्ठे नियच्छति ॥

The learned man, who clearly comprehends the good and bad aspects of any performance or work, is like Lord Shiva who accepted both the crescent moon and the poison during the churning of the ocean. The wise Rasika openly appreciates the good aspects, like Lord Shiva displayed the moon prominently on his crest, while the defects are held back, like Shiva did with the poison in his throat. 

Numbers

How did Ravana carry off Sita?

 

Ravi Varma 

How did Ravana carry off Sita? Many narratives say that he took her in the Pushpaka Vimana. This is patently wrong, since the Pushpaka Vimana was a sacred vehicle gifted by Brahma to Kubera, which Ravana usurped. Ravana had his own aerial vehicles as a rakshasa and used one of them. Jatayu destroyed that vehicle, and Ravana then carried off Sita physically, using his magical powers of flying.

The original shlokas in Valmiki read as follows 

https://sa.wikisource.org/wiki/रामायणम्/अरण्यकाण्डम्/सर्गः_४९

अभिगम्य सुदुष्टात्मा राक्षसः काममोहितः।

जग्राह रावणः सीतां बुधः खे रोहिणीमिव॥ १६॥

वामेन सीतां पद्माक्षीं मूर्धजेषु करेण सः।

ऊर्वोस्तु दक्षिणेनैव परिजग्राह पाणिना॥ १७॥

Translation: Approaching her, the evil demon Ravana, besotted by lust, grabbed Sita like Budha holding Rohini in the sky. He caught the lotus-eyed Sita by her hair with his left hand and her thighs with his right hand.

Now, I heard a Hindi poet on YouTube tell his audience that Ravana indeed did not take Sita lustfully, but respectfully! Then he quoted, "as Budha would hold his mother, Rohini", quoting the second line of verse 16. 

That made me curious. Who does not know Ravana's lustful nature? So I delved deep. 

The commentary by Govindaraja on the Valmiki Ramayana is treated with great respect. So here is the page from there:

Indeed, Govindaraja avers that Ravana had incurred a curse from Vedavati (whom he molested and who cursed him before committing self-immolation) that if he ever forced himself on an unwilling woman, his head would splinter into a thousand pieces. So he curtailed his lust, and used his demonic magical powers of catching someone by their very shadows - छायाग्राह - holding by their shadows, Sita's hair and her thighs. Ravana thus honoured Sita like Budha would honour his mother, Rohini.

By the way, Budha was born to Chandra and Tara (a complicated story), and Rohini is Chandra's official queen, so one of Budha's mothers.

I was not convinced. Grabbing Sita and carrying her off to Lanka was a routine act for Ravana, infamous for abducting women. He did not force himself on Sita sexually, as confirmed even by Valmiki, because of the Vedavati curse. But his carrying her off was a physical act.

I then checked with the famous Ranganatha Sharma translation in Kannada of the Valmiki Ramayana. What he writes is here:

Vid. Sharma writes, 

Translation: This is called Abhutopama (a simile implying impossibility). Budha's father is Chandra. Chandra's wife is Rohini. Thus, Rohini is like a mother to Budha. The act of tormenting one's mother is generally an impossibility, as it is a most heinous sin - that is the implication here as regards Ravana's carrying off Sita.

So, I aver that Vid. Ranganatha Sharma has the same interpretation as I do - Valmiki is describing Ravana's heinous act without sugar-coating it as an act of filial respect.

Vande Mataram

Celebrating 150 years of the famous song of India, composed on 7 November 1875!

An interesting article:

https://swarajyamag.com/culture/150-years-of-vande-matarams-musical-odyssey-the-melody-and-memory-of-a-nation

वन्दे मातरम् 

सुजलां सुफलां मलयजशीतलाम् सस्यश्यामलां मातरम्

वन्दे मातरम् ।

शुभ्रज्योत्स्नापुलकितयामिनीं

 फुल्लकुसुमितद्रुमदलशोभिनीं

सुहासिनीं सुमधुर भाषिणीं

 सुखदां वरदां मातरम्  ॥ १ ॥

वन्दे मातरम् ।

कोटि-कोटि-कण्ठ-कल-कल-निनाद-कराले

 कोटि-कोटि-भुजैर्धृत-खरकरवाले,

 अबला केन मा एत बले ।

बहुबलधारिणीं नमामि तारिणीं

 रिपुदलवारिणीं मातरम् ॥ २ ॥

वन्दे मातरम् ।

तुमि विद्या, तुमि धर्म तुमि हृदि,

तुमि मर्म त्वं हि प्राणा: शरीरे बाहुते

 तुमि मा शक्ति, हृदये तुमि मा भक्ति,

 तोमारई प्रतिमा गडि मन्दिरे-मन्दिरे मातरम् ॥ ३ ॥

वन्दे मातरम् ।

त्वं हि दुर्गा दशप्रहरणधारिणी

 कमला कमलदलविहारिणी

 वाणी विद्यादायिनी, नमामि त्वाम्न

मामि कमलां अमलां अतुलां सुजलां सुफलां मातरम् ॥ ४ ॥

वन्दे मातरम् ।

श्यामलां सरलां सुस्मितां भूषितां

 धरणीं भरणीं मातरम् ॥ ५ ॥

वन्दे मातरम् ॥

Wikipedia:

Vande Mataram (1909)

by Bankim Chandra Chattopadhyay, translated by Aurobindo Ghose

Bengali-Sanskrit poem from the novel Anandamath (1882) written by Bankim Chandra Chatterjee. The first 2 stanzas of the original full version have the official status as the "National Song" of the Republic of India. 

Here is the literal translation of all the stanzas of Vande Mataram by Aurobindo Ghose as appeared in Karmayogin, 20 November, 1909.

I bow to thee, Mother,

richly-watered, richly-fruited,

cool with the winds of the south,

dark with the crops of the harvests,

The Mother!

Her nights rejoicing in the glory of the moonlight,

her lands clothed beautifully with her trees in flowering bloom,

sweet of laughter, sweet of speech,

The Mother, giver of boons, giver of bliss!

Terrible with the clamorous shouts of seventy million throats,

and the sharpness of swords raised in twice seventy million hands,

Who sayeth to thee, Mother, that thou art weak?

Holder of multitudinous strength,

I bow to her who saves,

to her who drives from her the armies of her foes,

The Mother!

Thou art knowledge, thou art conduct,

Thou art heart, thou art soul,

For thou art the life in our body.

In the arm, thou art might, O Mother,

In the heart, O Mother, thou art love and faith,

It is thy image we raise in every temple.

For thou art Durga holding her ten weapons of war,

Kamala at play in the lotuses

And speech, the goddess, giver of all lore,

To thee I bow!

I bow to thee, goddess of wealth

pure and peerless,

richly-watered, richly-fruited,

The Mother!

I bow to thee, Mother,

Dark-hued, candid,

sweetly smiling, jewelled and adorned,

the holder of wealth, the lady of plenty,

The Mother!

Translation in VERSE form by Shri Aurobindo

Bernard Shaw and the Nobel Prize

वसुधैव कुटुम्बकम् - an analysis

 

The famous motto that Bharat is spreading across the world is वसुधैव कुटुम्बकम् = The world is one family. This was also featured in the current G-20 Summit.

The source of this term is this shloka from the Panchatantra. This ancient text (300 BCE) is a narrative wherein a Guru tells a set of stories famously to instil good values in the princes of a royal family who were not easily teachable.

Panchatantra Verse 5.37 (wisdomlib.org)

अयं निजः परो वेति गणना लघु-चेतसाम् ।

उदार-चरितानां तु वसुधैव कुटुम्बकम् ॥ ३७ ॥

ayaṃ nijaḥ paro veti gaṇanā laghu-cetasām |

udāra-caritānāṃ tu vasudhaiva kuṭumbakam || 37 ||

***

To understand a Sanskrit shloka, we can analyse it in many layers. The most basic layer that fulfils the purpose of translators is the gist of the shloka. The next layer is important for students of Sanskrit as they want to know the role of each word and how it adds to the import of the entire shloka. Once its role is determined, we need to then in the third layer map out the grammar that is behind the word formation that allows each word to play its role by conveying a specific meaning linked to the other words. There is also the etymology that is behind the origin of each word which is the fourth layer.

In this, I am not going into etymology. But I shall cover the first three layers.

Basic meaning/gist of the shloka: In this world, most of us who are shallow-minded in our outlook consider people either as our own/on our side, or as those against us/not on our side. This is the typical "Us-Them" mindset of dividing the world and relating either positively or negatively to people around us. But the wise, who have a deep understanding of life, realise that the whole humanity is one single connected family and everyone is our own as we share our lives and our future together. We should not have the pro/anti attitude but cultivate the wisdom of universal cordiality.

Second level -word sequence and relationships: 

अयं निजः परः वा इति - "Is this person my own (on my side) or an outsider (not on my side)?",
गणना लघु-चेतसाम् (भवति)। - such thinking characterises the shallow-minded people.
उदार-चरितानां तु - On the other hand, for the large-hearted and broad-minded people,
वसुधा एव कुटुम्बकम् - the entire earth, with all its inhabitants, is but one family bound by love.

Third Level - Grammar

I thought I will apply my limited knowledge of Paninian grammar to analyse this shloka here. Panini, for those who may not know it yet, is the world's greatest grammarian and language analyst who created a set of rules/codes for Sanskrit titled Ashtadhyayi long before the Christian era. His sutras help explain the words in the Sanskrit language systematically. He is the originator of a meta-language (which can perhaps be employed to analyse any language in use).

(Source: Wikimedia)

पाणिनीयव्याकरणम् - Paninian grammar analysis
 This is called the Prakriya (derivation). Each word in Sanskrit comprises the source word (prakriti) and affix (pratyaya). The affix is based on the intended role of the word in the sentence. In each sentence, there are subantas (nouns and avyayas) and tinantas (verbs). 

In this shloka, there is an implied verb "is" (भवति). 

I give below the prakriti=pratipadika and the derivation through the Paninian rules from Ashtadhyayi (the actual sutra and its number are shown) which define the affix and its effect at each step. 

अयम्  इदम् पुल्लिँङ्ग मकारान्त प्रातिपदिकम् 

➔ सुँ प्रत्ययः (१.१) 

➔ इदम्+सुँ (इदमो मः ७.२.१०८) 

➔ अय्+अम्+सुँ (इदोऽय् पुंसि ७.२.१११) 

➔ अयम् (हल्ङ्याभ्यो दीर्घात् सुतिस्यपृक्तं हल् ६.१.६८) - This man

निजः निज पुल्लिँङ्ग अकारान्त प्रातिपदिकम् 

➔ सुँ प्रत्ययः (१.१) 

➔ निजस् (उपदेशेऽजनुनासिक इत् १.३.२. तस्य लोपः १.३.९) 

➔ निजर् (ससजुषो रुः ८.२.६६) 

➔ निजः (खरवसानयोर्विसर्जनीयः ८.३.१५) - our own

परः पर पुल्लिँङ्ग अकारान्त प्रातिपदिकम् 

➔ सुँ प्रत्ययः (१.१) 

➔परस् (उपदेशेऽजनुनासिक इत् १.३.२. तस्य लोपः १.३.९) 

➔ परर् (ससजुषो रुः ८.२.६६) 

➔ परः (खरवसानयोर्विसर्जनीयः ८.३.१५) - an outsider/not our own

वा - अव्ययम्  - or

इति -- अव्ययम् - thus

गणना - गणना आकारान्त स्त्रीलिङ्गः प्रातिपदिकम्

➔ सुँ प्रत्ययः (१.१) 

➔ गणना (हल्ङ्याभ्यो दीर्घात् सुतिस्यपृक्तं हल् ६.१.६८) - thinking/reckoning

लघुचेतसाम् - लघुचेतस् लघु चेतः येषां ते, लघुचेतसः, लघुचेतस्  पुं, सकारान्त प्रातिपदिकम्

➔ आम् प्रत्ययः (६.३) 

➔लघुचेतसाम् (वर्णमेलनम्) - shallow-minded

उदारचरितानाम् -उदाचरित पुल्लिँङ्ग अकारान्त प्रातिपदिकम् 

➔ आम् प्रत्ययः (६.३) 

➔ नुट्+आम् (ह्रस्वनद्यापो नुट् ७.१.५४) ➔ नाम् (हलन्त्यम् १.३.३, तस्य लोपः १.३.९)

➔ उदारचरिता +नाम् (नामि ६.४.३)) 

➔ उदारचरितानाम् (वर्णमेलनम्) - those of magnanimous thinking

वसुधा  - वसुधा आकारान्त स्त्रीलिङ्गः प्रातिपदिकम्

➔ सुँ प्रत्ययः (१.१) 

➔ वसुधा(हल्ङ्याभ्यो दीर्घात् सुतिस्यपृक्तं हल् ६.१.६८) - the planet earth with all its life 

एव - अव्ययम् - itself 

कुटुम्बकम्  -कुटुम्बक अकारान्त नपुंसकलिङ्गः प्रातिपदिकम्

➔ सुँ प्रत्ययः (१.१) 

➔ कुटुम्बक +स् (उपदेशेऽजनुनासिक इत् १.३.२. तस्य लोपः १.३.९) 

➔ कुटुम्बक +अम् (अतोऽम् ७.१.२४) 

➔कुटुम्बकम् (अमि पूर्वः ६.१.१०७) - One family. 

There are also some Sandhis (conjuncts) in this shloka. 

The first one is 

निजः, परः  - these words are originally निजस् परस्.

निजस् , परस् 

➔ निजर्, परर् (ससजुषो रुः ८.२.६६) 

➔निजः, परः (खरवसानयोर्विसर्जनीयः ८.३.१५)

The second one is

वा+इति = वेति (आद्गुणः ६.१.८७)

The third one is 

उदारचरितानाम्=उदारचरितानां (मोऽनुस्वारः ८.३.२३)

The fourth one is 

वसुधा+एव = वसुधैव (वृद्धिरेचि ६.१.८८)

My intention in this exercise was to show a brief glimpse of how Sanskrit students would be taught to approach a shloka. 

***

॥ तस्मै पाणिनये नमः ॥

Mere Sai - Takeaways

Today, perhaps, this mega serial with 1432 episodes will end. This series has been gripping lots of viewers including us for nearly 3-4 years now. 

The story of Shirdi Sai Baba who lived in early 20th Century CE is legendary. His devotees span many religions and countries. He was a living God. Indeed, Sai Baba of Puttaparthi said he was his reincarnation.

The Avatara of Shirdi Sai Baba can be summarised as follows 

* He never said he is God. 

* His Upadesha was simple: "Shraddha Aur Saburi" meaning "Faith and Patience."

* Being an unlettered man of unknown birth antecedents, he still attracted learned men as his followers. 

* He quoted from Gita and Ramayana often. 

*He performed a series of miracles for his devotees, mainly curing people. 

*He is said to live forever in his Samadhi.

There are parallels to Sri Raghavendraswamy and Satya Sai Baba. 

Miracles galore fill up the present mega serial. Most of it is too much to swallow for anyone except a very staunch devotee who has experienced such miracles in his own life. Of course Bhagavan Sri Krishna performed even greater miracles. 

Indeed, great saints are known to avoid miracles as whatever happens in a person's life is the result of Karma and the best way to reach God is not to avoid the effects of Karma but to engage in Dharma in a spirit of acceptance. The innocent Shirdi people pray for help at every turn and get it too from Sai to overcome any and every trouble. 

But Mere Sai has been written by very creative writers with a good knowledge of all legends of saints. The result is indeed most gripping. We can also learn from the follies of the devotees who are corrected by Sai. So overall, I give high marks to the serial. However, it is a separate matter that my reverence for Shirdi Sai was high and established even before I saw the serial and remains so. 

The acting, especially of female characters, is outstanding.

Repeated use of great classical musical backscore designed to intensify emotions is a very effective ploy. Indeed each scene for me in Mere Sai has highly predictable moves and musical elements.

The two stars portraying Sai Baba  (one young and one old) have been outstanding. They have literally carried the show on their shoulders. 

There is a VILLAIN. He is Kulkarni Sarkar. This character has nothing to do with the historical account of Shirdi Sai. His character has been created in this serial as the most evil person one can think of. He has tried to kill, burn down, exploit, betray, rob, blackmail, torment, torture, poison, and so on EVERY Character in the serial. He is a very effective villain. Indeed the entire serial hinges on the tension between him and Sai. 

Sai is a nonviolent Saint. He saves every devotee from Kulkarni's atrocities in the last minute. Just 2 days ago, Kulkarni set fire to the entire village. Sai swallowed up the fire, let copious rain fall and all was perfect again. 

When Kulkarni's house is set on fire in revenge, Sai extinguishes it too. This is his last miracle. After disowning all his people, Kulkarni has a change of heart and becomes a Sai devotee. This was shown in a most hurried and unconvincing way. Maybe the serial had to end so they rushed it. 

The tension and balance between evil and good is thus finally broken and the Sai Avatara in physical form ends. 

I find the Kulkarni evil element intolerable and irreconcilable with anything I know about saints and Avataras. Imagine if Sri Rama went on fighting the war with Ravana for a few years, all the while Sita was being tortured constantly by Ravana with Sri Rama saving her every time in the last second from Ravana's final blow. You will get the idea of what happens in Mere Sai. 

And imagine this going on for about 700 hours in 1432 episodes. You will get an idea of what I find unacceptable. 

Someone asked Ramana Maharshi why there are evil people in this world. Ramana replied with a smile, "to thicken the plot." 

Here Kulkarni deals us a terribly thick plot and Sai only mildly stirs it for 1432 episodes. 

When Kulkarni falls from evil, it is as if the rope at one end of the hammock is broken. The hammock cannot function anymore. So Sai ends his Avatara! 

The actor who portrays Kulkarni is a superb actor. He matches with Navarasas Sai's Karuna Rasa. That's it. 

Purandara Mahime

Yesterday I was treated to a delightful buzzfest at ISS by the teachers and students of the upmarket Carnatic music school in Indiranagar run by close family/friends. 

The programme of group singing for over 2 hours was titled Purandara Kshetra Darshana. An interesting song presented therein was composed by the Saint bard at Torave near Bijapur addressed to the local deity, Narasimha. 

As was explained, this is a Nindastuti, a devotional poem composed in an ostensibly mocking tone.  Such liberties are taken by a poet reflecting the usual intimate relationship between the devotee and his deity.  Bhakti is a many-splendoured path to liberation! 

Let me give you the poem scanned (ref. Prof. S. K. Ramachandra Rao) and its English free-translation by me 😀

"Oh, Lord Vishnu, famed for your bewitching looks, what is this grotesque form you show here? Oh Lord Narasimha (avatara of Vishnu), after all you are the father of Cupid (Manmatha is the most attractive one in creation)! 

" Even when the gods come and bow down to you in devotion, you are so nonchalant that you don't give them even a smile. But here you have this fierce grin displaying your deadly leonine fangs! Why? 

"You wear the best of sapphire, pearl and other gems-studded necklaces, but here you sport a garland of entrails ( that you tore with your claws from Hiranyakashipu)! 

" Oh dear Lord Narasimha of Torave, my dear Purandaravitthala, your lap is adorned usually by Goddess Lakshmi, the epitome of grace and beauty and love. But here, you have spread across your lap the body of your enemy killed in battle!" 

To enjoy the irony and the poetic allusions, please read this blog post on Narasimha 🙏

Valmiki Ramayana - Epilogue ...contd.

April 12 - Epilogue 2.

This extract is from DVG's Sri Rama Parikshanam book I mentioned yesterday. The book is a series of questions and criticisms levelled against Sri Rama and his responses, as imagined and penned in poetry by this great scholar-writer-philosopher DVG.

I have chosen a portion of "Siteya Prashne" (Sita's Question)- an imagined conversation between Devi Sita and Sri Rama.  

At the Ashvamedha Yajna, Kusha and Lava regale everyone with their recitation of the Ramayana as composed by Sage Valmiki. Sri Rama realizes who they are and sends for Devi Sita. His plan is to ask her to prove her purity in front of the Ayodhyavasis who harbour doubts. 

Instead, Devi Sita launches into this conversation, born in DVG's imagination. This conversation seems to be private between her and Sri Rama as others don't hear it.

DVG makes Devi Sita eloquence itself as she asks Sri Rama, "Why, why, why?"  I give a free translation:  

Devi Sita, mother of Kusha and Lava, who had been taken care of by Sage Valmiki, now spoke:

"Oh, my beloved, how much have you suffered on my account! That nick that Shiva's bow made on your shoulder at the swayamvara- is it gone, erasing all those memories!? What abundance of faith and love you have had for me that made you go through so much, yes, so much!

" Also, how much love and celebration we have enjoyed together!

"But, dear, I regret that I was not there to share in your greatest moments of distress- when you pined for me, when you sought an alliance with the vanaras and unburdened to them your grief on my account. What terrible hurdles you had to cross, building the bridge over the ocean, fighting those deadly battles with a rain of arrows with the mayavi Indrajit, the terrible Kumbhakarna, and seeing Lakshmana laid low unconscious and almost dead...

"That battle to end all battles with the tormentor of the world, Ravana....oh, how much you have gone through, all on my account, alas!"

"Dearest, you went through all this to help your loved one, me, a helpless woman in captivity. And later you brought me back into your arms, into a heaven of endless love, joy, celebration, and wellbeing in Ayodhya. Your tender words, your romantic gestures, your impassioned love, oh what happiness it all was!

"And then, all of a sudden, the morsel of sweet put in the mouth turned to burning coal! The lamp lit to light up our life was put out...The royal meal about to be served was dashed to earth...

"Oh Lord, now what more tests do you want me to pass? What doubt remains in your heart about me? Will your love for me still not ripen from its raw, sceptical condition? 

"Does the citizenry tell you when to speak and when to shut up? Does it scrutinize your good conduct?

"When will you stop this exercise of pleasing the public? When will your wisdom and discrimination wake up? 

"Can the flare-up of public gossip not be overcome by royal authority? Does not a king enjoy autonomy of thinking for himself? 

"What happened to your magnanimity that flowed generously to Ahalya, how did it dry up for me? 

"Oh, Lord! How does it matter anymore if you accept me or reject me? There has to be an end even to my misery someday...

"My lord! May you live well, oh Raghava! How do I matter to you anymore!? Rule well, oh, lord!"

Devi Sita's words that burst out with such feeling and existential pain were now answered by Sri Rama.

"Dearest, the queen of my heart! What you will now hear from me is about the subtlety of Dharma. I plead that you set aside for a moment your heart's anguish and listen to what this path of truth is, peacefully.

"Devi, I have always thought that you are supreme in equanimity while dealing with both joy and sorrow. But your words now are couched in an excess of worldly attachment to one's senses and feelings. 

"Oh daughter of Mother Earth, if one puts in the balance of Dharma two things - man's personal enjoyment, and the pursuit of the larger societal good, it is a sign of wisdom to know which side weighs more portending gravitas and eventual good. 

"For a king, all citizens are equal, whether they are wise and discriminating, or simplistic and lacking in judgement. As their guru, and lord, the king has to discharge his Dharma towards all.

"To ensure that man and wife relationships in society remain full of love and above suspicion and dispute, it becomes the duty of kings and queens to set an example, and even sacrifice their own personal man-wife relationships. Am I wrong in saying this?

"If I had chosen not to wrong you, i.e. not to sacrifice you, and ignored the talk of commoners, would people have continued to respect my rule and my observance of Dharma?

"If I chose not my personal sacrifice, and chose to turn a deaf ear to the public murmurs, would it not have planted the seed of disregard and discord in the land? Would our heads not have hung in worry and sorrow by this time, on account of the chaos in society we would have been responsible for? 

"Devi, it is the weak and ignorant that deserve our compassion and magnanimity. On the other hand, those who are strong in mind and body will be able to withstand self-abnegation and sacrifice. A mother carries her infant in her arms, but lovingly asks her grown-up child to walk, for she knows who needs what."

***

Devi Sita was listening to Sri Rama's words when Mother Earth opened up with a huge noise that shook everyone's heart. There was an oracle, "Oh Lord! You came down for saving the earth, and have magnificently ruled, with strength, wisdom, and self-sacrifice. The curtain is coming down on your Maya act now, and it matters not how the divine act of yours and Devi Sita's comes to an end. 

"Glory to Sri Rama, the lord of Devi Sita! Glory to the supreme hero of Raghukula! Glory to the great exemplar and support of Dharma on earth! This is the moment, Sri Rama, for you to bid Goodbye to Devi Sita."

"May all good be conferred on all!"

Valmiki Ramayana - Epilogue

श्रीरामपरीक्षणम्

April 11 - Epilogue -1.

Dear ones who have been encouraging me in the reading of the Srimad Valmiki Ramayana, I am happy to share with you that I came to know about a great book called Sri Rama Parikshanam (श्रीरामपरीक्षणम्) in Kannada. It was written by the incomparable scholar-philosopher-writer Sri D.V. Gundappa, popularly known as DVG, a kind of beacon light to lovers of Sanatana Dharma who know Kannada. In his long and prolific years, DVG wrote this book, Sri Rama Parikshanam, in 1945. It has seen several reprints and reviews by other scholars.

This book is structured in poetic style and gives a series of questions that can be raised to Sri Rama about some of his actions, asking if they were right. Sri Rama answers them! I am sure you are beginning to appreciate the idea. 

I shall quote only a couple portions and translate them. By now, every reader of Srimad Valmiki Ramayana would have his own understanding and faith, and this in no way conflicts with that. It is just that I am a devotee of DVG in a way, and I am an ardent devotee of Ramayana. So I thought of sharing this. 

Just as I said at the beginning of Uttara Kanda, DVG is also certain that it is an integral and valuable part of Ramayana. He discusses how its content and style are no doubt Puranic but they are very much a part of the essential reading of the Ramayana.

I take up only two questions. 

Shambooka 

 Shambooka is a shudra who is performing severe penance to go to heaven in his own mortal coil. Sage Narada advises Sri Rama that if any transgression of the ascetic "Adhikara" system (eligibility) has been transgressed, Sri Rama should remedy it. Sri Rama searches and finds Shambooka in this typical situation. Sri Rama slays him, much to the appreciation of gods and rishis including Sage Agastya. 

DVG writes, quoting Ramayana itself:

चातुर्वर्ण्यं च लोकेस्मिन् स्वे स्वे धर्मे नियोक्ष्यति ॥1.1.96॥  sloka reference

So Valmiki Ramayana clearly follows the ancient Sanatana Dharma idea that each one is given the opportunity to fulfill his existence in accordance with his Samskara and Dharma defined by his varna (class of society- Brahmin, Kshatriya, Vaishya, Shudra). Since Shambooka was as yet unfit for asceticism, as clearly stated by the rishis, and his penance was asking for the impossible, it was untenable and had to be ended. DVG writes,

"If Shambooka had undertaken the works appropriate to his present birth and pursued it as his Dharma, he would surely have merited higher stages of pursuits in successive births and reached the eligibility for undertaking his penance for heaven. Just as a beginner in Sanskrit cannot attempt to study Asthadhyayi (the world's greatest and earliest book on grammar that defines the superstructure of Samskritam and requires advanced students to devote 12 years for its study).  If he persists, he will need to be punished. 

"The core idea of Varnashsrama is eligibility. Man will climb the Dharma ladder step by step by righteous conduct of duties in his present birth and state. No ordinary human can scale a mountain peak in a single leap."

PS: My 2 cents. The varnasharma dharma is a two-sided coin. One side is about social organization and division of roles and responsibilities based on samskara. The second side is a graduated path to liberation of the individual soul. The two are not contradictory. They are based on Sanatana Dharma, which we believe is given by Bhagavan = Ishwara = Parabrahman himself and is inviolable. 

***

I shall continue tomorrow with Epilogue 2 - about Devi Sita!

***

॥               श्रीरामजयम्              ॥ 

Valmiki Ramayana - April 10

May his blessings be on all, today, Sri Ramanavami 🙏🙏🙏

April 10 - Sargas 110 and 111 of Uttara Kanda, concluding the Srimad Valmiki Ramayana. 

***

Sri Rama walked with his brothers and everyone else for a few kilometres till he reached the bank of the sacred river Sarayu. Sarayu was full of swirling waters. Sri Rama checked a few spots and finally selected a spot with steps safe enough for everyone to enter the waters.

Just then Lord Brahma arrived, with all the gods and rishis, along with several divine aerial vehicles. The entire sky was glowing with a heavenly radiance. There was a pleasant and fragrant wind, too. These were seen even when Devi Sita entered Mother Earth.

***

The gods shower huge quantities of divine flowers over Sri Rama. The sky is filled with gandharvas and apsaras. They are playing several divine istruments.

Lord Brahma addresses Sri Rama:

आगच्छ विष्णो भद्रं ते दिष्ट्या प्राप्तोऽसि राघव ।

भ्रातृभिः सह देवाभैः प्रविशस्व स्वकां तुनम्।

यामिच्छसि महाबाहो तां तनुं प्रविश स्वकाम् ॥

  

"Oh, Lord Vishnu! Greetings and Welcome! It is all our good fortune we have met you now as Raghava Sri Rama.  Kindly choose to enter, along with your radiant brothers, the body of the divine being you wish to enter now.

वैष्णवीं तां महातेजो यद्वाकाशं सनातनम् ।

त्वं हि लोकगतिर्देव न त्वां केचित्प्रजानते ॥

ऋते मायां विशालाक्षीं तव पूर्वपरिग्रहाम् ।

त्वामचिन्त्यं महद्भूतमक्षयं चाजरं तथा।

यामिच्छसि माहातेजास्तां तनुं प्रविश स्वयम् ॥

"Oh, Lord! you may kindly choose to enter your Mahavishnu form of supreme brilliance, or choose to become the all-encompassing Akasha (this is the infinite space in which all exists). After all, you are the source and destiny of all creation, and no one indeed knows you except your divine consort Devi Sita, Vishalakshi (large-eyed goddess) who is your eternal Maya who creates all and gives all experiences. Only your Maya knows you, who is beyond all thought, the eternal seed of all creation, inexhaustible, ageless. So kindly deign to enter any form of your choice."

Sri Rama decides to enter the Mahavishnu radiant energy form along with his brothers. He is worshipped by all the gods, including Indra, Agni, the Maruts, sadhyas, and others, followed by rishis, gandharvas and apsaras, garudas, nagas, yakshas, daityas, danavas, and rakshasas. They all sing his praises and worship him as Manavishnu.

Lord Brahma says," Oh Lord! All feel blessed, all sins have been washed away, by your magnificient avatara just concluded."

Sri Rama, now Mahavishnu, addresses Brahma. "Oh Lord, you should provide the next world for all those who have accompanied me till here. They have been full of affection and have followed me faithfully, having sacrificed their all in their devotion to me."

Lord Brahma confirms that they shall all be accommodated in a special heaven called Santanika Loka. This will be for everyone here, including all the animals and birds too who have served Sri Rama. It is close to Brahmaloka and is as blessed. The bears and vanaras will re-enter the gods who have created them to assist during Sri Rama's avatara. Sugriva will merge into Surya. 

All those who have accompanied Sri Rama now joyously take the steps down the Gopratara Ghat into the Sarayu river, casting aside their perishable forms and proceeding to Santanika Loka in those divine aerial vehicles. 

***

एतावदेतदख्यानं सोत्तरं ब्रह्मपूजितम् ।

रामायणमिति ख्यातं मुख्यं वाल्मीकिना कृतम् ॥

इदमाख्यानमायुष्यं सौभाग्यं पापनाशनम् ।

रामायणं वेदसमं श्राद्धेषु श्रावयेद्भुधः ॥

सम्यक् श्रद्धासमायुक्तः शृणुते राघवीं कृतम् ।

यः शृणोति सदा भक्त्या स गच्छेद्वैष्णवीं तुनुम् ॥     

This is the benediction at the conclusion of Srimad Valmiki Ramayana.

"This narrative you have heard so far, including the Uttara Kanda, is worshipped by Lord Brahma himself. This special work is called Ramayana, composed by Sage Valmiki. Its recitation confers longevity, prosperity, and good health, apart from wiping out one's sins. It is so sacred that it will be recited by the wise on all occasions of worship including rites to the departed. If anyone listens to the recitation of Ramayana with devotion, he shall surely enter the abode of Mahavishnu.

"Those without progeny will get beget children, The poor will get wealth. At least one shloka should be recited daily. Even an inveterate sinner will then be emancipated. Those who recite it should be handsomely rewarded with gifts. 

"There is no fixed time, one can recite it in the morning, afternoon or night. "

"The region of Ayodhya will be uninhabited for a long time, but will again rise as a prosperous kingdom under King Rishabha. 

"Valmiki composed this after being prompted by Brahma. One who reads or hears a sarga will reap the benefits of Vajapeya and Ashvamedha. Such a person would gain the merit of having performed pilgrimages to Prayaga and other holy places, having bathed in the Ganga and other holy rivers, and visiting holy forests like Naimisharanya and Kurukshetra. 

"The Ramayana is as sacred as the Gayatri mantra.

"Seven generations of one's forefathers will be emancipated if one reads the Valmiki Ramayana with true devotion. One will reap the fourfold values of life - Dharma Artha Kama Moksha.

प्रव्याहरत विस्रब्धं बलं विष्णोः प्रवर्धताम् ॥

"May you all be blessed to read the Ramayana with full devotion. May Mahavishnu's infinite grace confer all powers on you. "

श्रीरामजयम् श्रीरामजयम् श्रीरामजयम् 

हरिःॐ तत् सत् 

***

Here is a small bonus. 

      

Valmiki Ramayana - April 9

April 9 - Sarga 109 of Uttara Kanda. 

Next morning, after performing prayers conducted by Sage Vasishtha, Sri Rama proceeds to the Sarayu, accompanied by all, on the journey to his eternal abode. 

***

The next morning, Sri Rama requests his preceptor, Sage Vasishtha, that for his great journey, the agnihotra altar fire be carried by brahmins in the front; the Vajapeya yajna umbrella also be carried. The sage arranges for them accordingly.  Sri Rama performs all his prayers.

Sri Rama, dressed in a fine garment, holds the auspicious darbha grass in either hand, and reciting the Brahmic Veda chants himself, proceeds majestically towards the bank of the Sarayu. He walks without looking at anyone or speaking anything other than continuously uttering the Vedic chant. He looks totally serene and without any discomfort.

*** 

Valmiki says that Sri Rama was making this final journey as a part of his fulfilling the vow for the benefit of all creation, and looked like the full moon as he walked out of the palace.

On his right was seen Devi Lakshmi, holding lotuses in her hands. On his left was Bhudevi, Mother Earth herself. Both are consorts of Mahavishnu. Ahead of Sri Rama walked Mahavishnu's shakti.

All the divine weapons that Sri Rama wielded had assumed human forms and were accompanying him.

The four Vedas, the goddess Gayatri, Omkara, and Vashatkara, were all accompanying Sri Rama.

Great sages, kings, old and young, men and women, the female members of the royal palace, Bharata and Shatrughna with their womenfolk, brahmins carrying the agnihotra fire, all followed Sri Rama. Ministers, servants- everyone accompanied by their own kith and kin, followed Sri Rama. 

Men and women, animals and birds, all accompanying Sri Rama looked hale, hearty, and without the least anxiety. 

The large vanara and bear armies followed. They had bathed in the Sarayu and were making their typical high pitched noises as they walked. 

Everyone's mind was fully immersed only in Sri Rama. Valmiki says that some who had come to be mere onlookers in Sri Rama's final journey simply joined in the march. Many spirits hovering around also joined in. 

यानि पश्यन्ति काकुत्स्थं स्थावराणि चराणि च।

सर्वाणि रामगमने ह्यनुजग्मुर्हि तान्यपि ॥

All creatures, all life forms like trees and plants, whoever was present in Sri Rama's final journey to heaven simply joined him. 

Since all life had accompanied Sri Rama, no life form could be seen in Ayodhya anymore.

***

॥           श्रीरामजयम्            ॥ 

Valmiki Ramayana - April 8

April 8 - Sarga 108 of Uttara Kanda.

Sri Rama's messengers travelled for three days and three nights without halting anywhere and reached Madhura, the city ruled by Shatrughna. 

When he hears of all the developments, particularly the oath taken by Sri Rama in the presence of Kala, then the forced disowning of Lakshmana, Lakshmana's travel to heaven, Sri Rama's crowning his two sons, and his decision to bring the curtain down on this avatara and his assurance to Bharata as well as the citizens that they shall travel with him, Shatrughna is experiencing a future shock. He hears the glad news that Kusha has been made the king of Kushavati at the foot of the Vindhyas, and Lava has been crowned as the king of Shravasti in the north. Thus Ayodhya's population  has been reduced drastically with two groups moving to these cities. Sri Rama has made arrangements for his heavenward journey with Bharata and the chosen Ayodhyavasis.

The messengers say that Sri Rama has urged that Shatrughna shall travel at once to Ayodhya. 

Shatrughna realizes that the Ikshwaku dynasty is experiencing a violent inflection point. He calls his priest who goes by the name of Kanchana, along with his ministers and citizens. He narrates to them the developments in Ayodhya, hinting that he is going to go away too.

Shatrughna crowns his two sons- Subahu as the king of Madhura and Shatrughati as the king of Vidisha. He divides his fourfold army as well as all the wealth and prosperity of Madhura equally between the two princes.  He then rushes alone to Ayodhya.

***

Shatrughna sees Sri Rama blazing like the sun in radiance, surrounded by immortal Sages, wearing a spotless silken garment. Shatrughna pays his obeisance and says,

"Sri Rama, I am joining you here and now, having discharged all tasks that you entrusted to me. I am your special servant and you shall kindly say nothing contrary to my decision."

Sri Rama nods his approval. Meanwhile, entire armies of vanaras, bears, and rakshasas, who have come to know of Sri Rama's imminent departure, have all arrived to join him. Sugriva leads them and says that they will all travel with Sri Rama and will feel dead if he leaves them behind. After all, they are all avataras of gods and celestials who have come down to earth only to be of service to Sri Rama.  

Sugriva submits that he has already crowned Angada as the king of Kishkindha. 

Sri Rama speaks, full of extreme affection, "dearest friend, Sugriva, I shall not travel to heaven or anywhere else without you." Sri Rama signals that the bears and vanaras may join him, too. 

But Sri Rama now turns to Vibhishana. 

यावत्प्रजा धरिष्यन्ति तावत्वं वै विभीषण ।

राक्षसेन्द्र महावीर्य लङ्कास्थः स्वं धरिष्यसि ॥

यावच्चन्द्रश्च सूर्यश्च यावत्तिष्ठति मेदिनी ।

यावच्च मत्कथा लोके तावद्राज्यं तवास्त्विह ॥

आराधय जगन्नाथमिक्ष्वाकुकुलदैवतम्।

आराधनीयमनिशं देवैरपि सवासवैः ॥

"Dear King Vibhishana, as long as people live in Lanka, you should stay and rule Lanka, as the lord of rakshasas, with your great valour! As long as the sun, the moon and this earth exist, and my story is sung in this world, you shall prosperously rule your kingdom.

"Dear Vibhishana, I shall provide to you the familial diety of Ikshwakus, Jagannatha Narayana. Please take him and worship him ardently, because he is the supreme god and is worshipped even by the gods and celestials."

King Vibhishana bows low and accepts the order.

Now Sri Rama turns to his dear, dear Hanuman.

जीविते  कृतबुद्धिस्त्वं मा प्रतिज्ञां वृथा कृथाः।

मत्कथाः प्रचरिष्यन्ति यावल्लोके हरीश्वर।

तावद्रमस्व सुप्रीतो मद्वाक्यमनुपालयन् ॥

"Dearest Hanuman, you had vowed that you shall live forever. Let that not be now nullified (by your accompanying me.) Indeed, as long as my stories called Ramayana are recited and sung, oh, noble lord of vanaras, may you live here happily, following my instructions."

Hanuman is very pleased to say yes. 

यावत्तव कथा लोके विचरिष्यति पावनी।

तावत्स्थास्यामि मेदिन्यां तवानुज्ञामनुपालयन् ॥ 

 

"Dear Lord, as long as your life story goes around being recited and sanctifies this earth, I shall reside on earth, obeying your orders always."

Sri Rama also turns to Jambavan, Mainda and Dvivida, sons of Lord Brahma and the Ashvani Kumaras, and asks them to dwell on earth till the end of creation. 

Thus Sri Rama excludes these five worthy heroes from joining him, and accepts everyone else in his entourage in deference to their devotion. These five will have a continued role to play on earth and he orders them for that reason to stay back.

***

॥             श्रीरामजयम्             ॥ 

 

Valmiki Ramayana - April 7

April 7 - Sarga 107 of Uttara Kanda. 

विसृज्य लक्ष्मणं रामो दुःखशोकसमन्वितः ।

पुरोधसं मन्त्रिणश्च नैगमांश्चेदमब्रवीत् ॥

अद्य राज्येऽभिषेक्ष्यामि भरतं धर्मवत्सलम् ।

अयोध्यायाः पतिं वीरं ततो यास्यामहं वनम् ॥

"After relinquishing Lakshmana,  Sri Rama was plunged in utter grief. He called all the priests led by Sage Vasishtha, all his ministers, and even the Ayodhya populace, to make an announcement.

"I hereby wish to anoint the great lover of Dharma, Bharata, as the King of Ayodhya, which he has in a way been for long in my absence. I shall immediately follow Lakshmana into the forest. Please bring all the materials at once for the coronation. I wish to carry out my plan today itself."

The citizens of Ayodhya had already been subjected to one shock after another, and this was too much. They all fell to the ground at this catastrophic announcement. Bharata lost consciousness. After some time he recovered, to utter some incoherent words. 

"Oh, my lord! I swear that I have absolutely no interest in rulership or royal pleasures. I simply will follow you wherever you go. Indeed, you should do the following. Please coronate Kusha and Lava, your wonderful, valorous, sons, without delay. Make Kusha the ruler of Koshala (or Kosala), and Lava the ruler of the northern territories. Also, send swift messengers to Shatrughna to announce our final departure."

Sage Vasishtha now spoke. 

वत्स राम इमाः पश्य मा चैषां विप्रियं कृथाः "My dear son, Sri Rama, look at these citizens. They are unable to come to terms with your decision to abdicate. You should ask them what they have in mind. Please do not do anything against their wishes."

Sri Rama looked at the citizens. You can imagine the anguish in his voice when he asked, "What shall I do!?" 

So far we have seen that Ayodhya was a flourishing democracy with the rule of righteousness, fairness, and supreme sacrifice by the ruler on every occasion. The aberration of Dasharatha's sending Sri Rama, Devi Sita, and Lakshmana at the behest of Kaikeyi to the forest was something no one ever recovered from. That was an unilateral aberration. But on every other occasion, Sri Rama had calibrated all his actions in accordance with the sentiment of his people. So this was not surprising.

"Oh, Lord, Sri Rama, wherever you wish to go, know that we shall simply follow you."

"If, Sri Rama, you do really love us, please take us along with our wives and children with you. That is all."

"Where you go is your decision - to the forest, to the mountain, to the rivers, or to the ocean. You are our supreme lord. Please take us along. Simply put, that is the only thing we wish for and it will give us the greatest bliss."

Sri Rama was deeply moved. 

He immediately arranged to make Kusha the King of Koshala, and Lava the king of the northern territories. He conducted their coronation at once. He gave them countless treasures, great wealth of all kinds, horses, elephants, soldiers, and even a start-up set of citizens to go and be with them and serve them. No start-up ecosystem could be that good. 

After installing the two princes as rulers, and bidding them goodbye, Sri Rama also sent word to Shatrughna to come at once.

***

॥          श्रीरामजयम्          ॥ 

Valmiki Ramayana - April 6

April 6 - Sarga 106 of Uttara Kanda. 

***

Sri Rama looked like an eclipsed moon, but Lakshmana was cheerful. He spoke tenderly to Sri Rama:

न सन्तापं महाबाहो मदर्थं कर्तुमर्हसि ।

पूर्वनिर्माणबद्धा हि कालस्य गतिरीदृशी ॥

जहि मां सौम्य विस्रब्धं प्रतिज्ञां परिपालय ।

हीनप्रज्ञाः काकुत्स्थ प्रयान्ति नरकं नराः  ॥

"Dear Sri Rama, please do not grieve for me. All this has been preordained by Fate, it is crystal clear. Please put me to death, without any qualm, as you should fulfill your oath that you took in front of Kala. Men of unfirm conviction, who break their promises, Sri Rama, go and rot in hell. "

"Dear Sri Rama, if you love me, please take my life. That will augur for your Dharma and will make me happy."

***

I am tearing up, remembering all the sagely counsel, motivational words, confident support, enthusiastic cooperation, able execution, supreme devotion, masterly ability from architecture to warfare to protection of the weak, that Lakshmana has always stood for. His devotion to Sri Rama and Devi Sita is pricelessly picturized by Valmiki and will never fade from memory. The same Lakshmana, with the same ardour towards his duty and devotion to Sri Rama and Dharma, is now asking his brother to take his life to fulfill his word! What cruelty of fate!

***

Sri Rama is so distraught that he knows not what to do. He summons his counsellors and his preceptor Sage Vasishtha and tells them about the strange events and his impossible predicament now. His word to Kala means that Lakshmana should die. But how can Sri Rama ever allow that to happen?

Sage Vasishtha now offers important advice. He says he has already seen this course of events in his mind's eye by his mystical prowess.

त्यजैनं बलवान्कालो मा प्रतिज्ञां वृथा कृथाः ।

 "Sri Rama, you have no alternative but to disown Lakshmana in this moment. Kala is supremely powerful. You should, at all costs and at all times, adhere to your promise. If you break your promise, Dharma will be destroyed. Even the gods and sages will sorely suffer from any such act on your part, given your divinity."

लक्ष्मणेन विना चाद्य जगत्स्वस्थं कुरुष्व ह ।

"Sri Rama, you have to face the certainty that in future, you shall have no Lakshmana to lean on, and have to rule this earth all by yourself."

Sri Rama now speaks, in a deathly deep voice, in the presence of all.

विसर्जये त्वां सौमित्रे मा भूद्धर्मविपर्ययः ।

त्यागो वधो वा विहितः साधूनां ह्युभयं समम् ॥

"Dear Lakshmana, here and now I disown you and break all ties. That is entirely to ensure that Dharma will not suffer. Disowning someone or killing him, especially when he is dear like this, is treated as equal in effect by the wise ones. "

Lakshmana's eyes well up, and he instantly leaves Sri Rama's presence. He does not go home. He goes straight to the bank of Sarayu. He sits down in yogic meditation, and stops all his bodily activity, including his life breath. His radiance, his yogic prowess, is something all the gods come to witness.  All the gods and rishis and apsaras shower flowers over him. Indra takes him to heaven. 

Indra himself takes the spirit of Lakshmana away, and his body is seen no more.

ततो विष्णोश्चतुर्भागमागतं सुरसत्तमाः हृष्टाः प्रमुदिताः सर्वे पूजयन्ति स्म राघवम् 

"Thus, a quarter portion of Mahavishnu's essence, which had taken the form of Lakshmana, returns to his eternal abode. The gods worship Lakshmana, and celebrate with joy the denouement of his avatara."

***

॥              श्रीरामजयम्              ॥ 

 

Valmiki Ramayana - April 4

April 4 - Sarga 103 of Uttara Kanda. 

Sri Rama receives a strange guest - Kala (Destiny) in the form of an ascetic who does not want anyone else to overhear their conversation. 

***

कस्यचित्वथ कालस्य रामे धर्मपरे स्थिते ।

कालस्तापसरूपेण राजद्वारमुपागमत्     ॥

"After some years, during the time when Sri Rama was assiduously engaged in Dharmic activities, Destiny/Kala assumed the form of an ascetic and arrived at his royal entrance."

He informed Lakshmana that he was on an important Dharmic mission and demanded an immediate audience with Sri Rama. He announced himself as a messenger of "Atibala" Maharishi. Lakshmana lost no time in informing Sri Rama who gladly received the sage messenger. That ascetic exuded  a strange radiance.

The ascetic greeted Sri Rama with a benediction, "Oh, Sri Rama, may auspiciousness come to you."

Sri Rama offered his reverent courtesies to the ascetic and seated him on a golden seat, making cordial enquiries.

***

Sri Rama now asks for the message from the "Atibala" Maharishi.

"Oh Sri Rama, if you are concerned with our mutual welfare, this private conversation between us is to be kept totally confidential. Apart from the two of us, if anyone hears the message I have brought to you from the Maharishi or anything else that we speak, he shall be put to death. Do you agree to this condition?"

Sri Rama agrees. He orders Lakshmana,

द्वारि तिष्ठ महाबाहो प्रतिहारं विसर्जय । 

स मे वध्यः खलु भवेद्वाचं द्वन्द्वसमीरितम्।

ऋषेर्मम च सौमित्रे पश्येद्वा शृणयाच्च यः॥

"Dear Lakshmana, the mighty-armed one, please relieve the doorkeeper and take his place to guard our privacy. By my order, anyone who hears the conversation between this sage and me, or even sees us, shall be put to death."

***

Lakshmana understood perfectly Sri Rama's order and carried it out by relieving the guard and taking his place himself. Sri Rama meanwhile urged the ascetic to satisfy his eagerness and deliver the Maharishi's message.

***

॥             श्रीरामजयम्             ॥ 

 

Valmiki Ramayana - April 3

April 3 - Sargas 101 and 102.

The conquest and establishment of two kingdoms where Bharata's sons rule. Similarly, Sri Rama arranges for two suitable kingdoms to be ruled by Lakshmana's two worthy sons.

***

Yudhajit was very glad to see Sage Gargya arrive, accompanied by Bharata and his sons leading a huge army. His forces joined them in their attack on the gandharvas who had occupied the territory on either side of Sindhu. (My surmise is that gandharvas being celestial beings are not naturally earthly rulers and do not enter into competition with earthly rulers except in this instance.)

***

Soon there is a terrific battle described as never seen before by the gods who witness it. The seven-day and seven-night battle is finally won by Bharata after he launches a special astra named Samvarta which at once destroys all the gandharvas. 

Bharata establishes two cities, one named Takshashila where Taksha is installed, and the other Pushkalavati where Pushkala is installed. That portion is situated in Gandhara. The cities rival each other in prosperity and nature's bounty. The people who inhabit them are happy, honest, and well off. 

***

Valmiki says gardens were established and there were many vehicles drawn by horses and elephants and camels. There are shopping districts. Beautiful mansions caught the eye.

Many temples were established. After spending five years overseeing his two sons stabilize their rule, Bharata returned to Ayodhya and reports all the developments to Sri Rama.

***

Soon Sri Rama calls Lakshmana and Bharata. Lakshmana's two sons named Angada and Chandraketu are grown up and ready for royal responsibilities. Sri Rama says that they should be installed as rulers in suitable lands. However, he cautions that it should not be an invasion of good kings or cause harm to ascetics. 

Bharata suggests the region called Karupatha which is suitable for Angada. It is naturally well endowed and the people are free from pestilence and poverty. Similarly, there is a region called Chandrakanta that would suit Chhandraketu. Thus the two princes are crowned respectively and begin their rule. Angada's city is called Angadiya. Chandraketu is well built like a wrestler and rules Chandrakanta. Sri Rama makes sure the cities are well erected and the princes are successful, Lakshmana spends some years with Angada and Bharata spends a year with Chandraketu to ensure they come up to the required level.

***

Thereafter, Bharata and Lakshmana give their undivided attention to serving Sri Rama. Time flies as the three are happy and fully engaged in Dharmic activities, conducting many yajnas. The three take excellent care of the country and ensure the citizens are all prosperous and happy.

***

॥              श्रीरामजयम्               ॥