Shrimadvalmiki

Ramayanamrita

By

Swami Akhandanad Saraswati

Maataa prithivee putroham prithivyaah.

Valmiki is the son of Prithvi Mother Earth. Shri Rama,
Laxman and the others are sons of paayasa. Shri Sitaji is the
daughter of the Earth. Pay close attention to each character.
Everyone has a relationship with the Earth. The Vedas say:
Maataa prithivee putroham prithivyaah.
(The earth is the Mother, and I am her son.)
This statement is absolutely true. The Valmiki Ramayana is a
special darshan (vision) of our own lives, the lives of the sons
of Mother Earth. This Ramayanamrita (the elixir of the
Ramayana) has been fulfilled under the aegis of Shri and Smt.
Laxminivasji Birla, written by Smt. Satishbala Jethi, and
edited by Shri Devdharji Sharma. It is only due to their
skillful efforts that the discourses have been transcribed into
book form. When giving discourses, I do not even remember
what I have said, or what I will say next. The resolve of the
listeners manifests in my heart and speech. So, I congratulate
the organizers, the writer, editor and audience for the
publication of this book.
Akhandanand Saraswati
October 1982.

Welcome
Ladies and Gentlemen,
It gives me great joy to welcome Pujya Swamiji, on my behalf
and yours. Despite the fact that Swamijis heath has been
indifferent, and he has one program after another, he has
granted our prayer to come and give these discourses. We are
deeply grateful to Swamiji, and offer our obeisance at his feet.
You have just been told by Shri Devdharji Sharma, that this
time we will hear the Valmiki Ramayana from Swamijis lips.
All of you know how highly this work is respected. Its size
and style is even vaster than the Shrimad Bhagwat, because it
contains twenty four thousand shlokas. Another special
feature is that it has the honor of being the worlds first epic
poem.
It is said that Valmiki was not educated in his early life. Nor
did he lead a praiseworthy life. However, he had the seed of
greatness. He got engrossed in asceticism and study. He
became a fine orator and a very learned man. Hence, when he
obtained the association of Devarshi Narad, he spoke about
the ideal man with all the good qualities, asking if such a
person was living at that time. In reply, Naradji told him the
story of Shri Ramachandra. This incident is given in the
beginning of the Ramayana.
The story about how Valmiki was inspired to write the
Ramayana is also very significant. After hearing about Shri
Ramas life from Naradji, Valmiki was walking on the banks
of the Tamasa River with some of his disciples. He saw a pair
of krauncha birds herons making love on the branch of a
tree. Just then, a hunter shot an arrow at the male bird and
killed it. The female began to lament piteously. Valmiki was
deeply pained by the pathetic laments, and these words sprang
involuntarily to his lips:
3

Maa nishaada pratishthaam tvamagamah shaashvateeh

samaah,
Yatkraunchamithunaade`kamavadheeh kaamamohitam.
This means, Oh, nishad! You have killed one of this pair of
birds - who were engrossed in lovemaking for no reason.
You will never find peace!
Valmiki cursed the nishad, but being a Mahatma, he regretted
it. Just then, Brahmaji appeared before him, and said,
Valmiki, there is no need for you to feel regret for your curse.
What has emerged from your lips is a shloka (verse). Describe
the character of Shri Ramachandra using such verse. Elaborate
on what Naradji has told you. Then Valmiki began to write
the Ramayana.
Goswami Tulsidasji has, in his Ramayana, considered Shri
Ramachandra to be the Lord Incarnate, and described His
character accordingly. He has said
Vyaapaka vishvaroopa bhagavaanaa, te` dhari de`ha charita
krita naanaa.
Valmiki, however, stated clearly, Naradji, I am eager to know
the man who has all these good qualities I have enumerated.
You are capable of knowing such a man, so please tell me
who he is.
E`tadicchaamyaham shrotum param kautoohalam hi me`,
Maharshe` tvam samarthosi gnaatume`va vidham naram.
This makes it clear that Valmiki has, in his Ramayana,
described Shri Ramachandra as a man with great qualities and
virtues. The qualities of great men are Godly, so from the
4

angle of virtues, there is no difference in the Rama of Tulsi

and the Rama of Valmiki. Even so, Valmikis Rama is more
man than God, in social interaction and behavior.
Somebody once asked Chakravarti Rajgopalachari about
Ramas historical authenticity. He said, You may be able to
discover the period of Shri Ramas historical birth, but that
will not achieve anything. If you want to get the benefit of
listening to Rama katha, listen to it lovingly.
So, come! Let us also listen with reverence to Pujya Swamijis
discourses on the Valmiki Ramayana, and try to hold it in our
heart. The work is vast and our time is short. Swamiji will
only be able to talk about the significant points. We will be
able to grasp what he says only if we listen attentively.
Laxminivas Birla.

Humble Appeal

Raamaaya raamabhadraaya raamachandraaya ve`dhase`,

Raghunaathaaya naathaaya sitaayaa pataye` namah.
This time I had the feeling that I will not be able to complete
the transcription of the Valmiki Ramayana on time. However,
thanks to Maharajshris auspicious direction, and the
encouragement of my husband Mahendralal Jethi, it was
completed ahead of schedule.
My respected elder brother, Pundit Shri Devdharji Sharma had
to work really hard to make these discourses fit for
publication. He avoids publicity, but it would be ingratitude
on my part if I neglected to express my gratefulness.
These discourses were organized by respected Shri
Laxminivasji Birla, in the vast compound of the
Laxminarayan Mandir in New Delhi, between 29. 9. 1981
13. 10. 1981. As always the people of our Capitol flocked in
thousands to take advantage of these inspiring talks.
However, ever since the practice of publishing the discourses
has been established, people are no longer content with just
hearing the talks. They started pleading for the publication as
soon as the discourses were over, and Shri Birlaji consented,
with his usual benevolence. Geeta Mein Manavdharma, and
Bhagwatamrita, have been published by him earlier, at the
request of the public. This time Ramayanamrita is being
made available to the eager readers, thanks to Shri Birlaji. It is
natural that those who love to listen to discourses should feel
great respect for him.
Even though a discourse on the twenty four thousand verses
of the Valmiki Ramayana is not organized frequently, it is
amazing how skillfully Pujya Maharajshri has enlightened us
6

without referring to the text. He has extracted the essence, and

distributed it to his listeners.
In listening to the recording of Maharajshris divine words,
and transcribing them, there are many errors that have slipped
in due to my inadequacies, especially where philosophical and
spiritual issues have been discussed. I request the learned
readers to forgive my lapses.
In concluding, I bow repeatedly at the feet of Shri Rama, who
charms His people, removes all their problems, and bestows
all wealth.
Aapaadaapahantaaram daataaram sarvasampadaam,
Lokaabhiraamam
shreeraamam
bhooyo
bhooyo
nammamyaham.
Satishbala Mahendralal Jethi.
Ramnavmi, Samvat 2039.
15/25, Purva Punjabi Bag,
N.Delhi 110026.

Shreemadvaalmeeki

Ramayanaamrita
:1:
Laxminivasji Birla, who has organized this satsang-satra (the
discourse as a ritual of worship) has just told you that this
time we will speak on, and listen to, the Valmiki Ramayana.
So come, let us first get an introduction of Valmiki.
The Adhyatma Ramayana, Padma Purana, Vishnu Purana, etc
have said different things about the life of Valmiki Maharaj. It
is amazing that the early part of his life has not been at all
admirable. The Adhyatma Ramayana says:
Aham puraa karaate`shu kiraataih saha varddhitah,
Janmamaatra dvijatvam me` shoodrachaararatah sadaa.
(Ayodhya Kand 6.6)
In this, Valmiki himself says, I used to live in the forest, and
the only people I met were the tribals. I did many wrong
things in those days. I was inclined towards shoodraachaara
(lowly behavior).
The commentary of the Brahma Sutras Sharirik Bhasya (1. 3.
34) describes the word Shudra as Shuchaa abhidudruve` iti
shoodraha. A person who becomes unhappy over little
things, and makes others unhappy, is called a Shudra.
Valmiki says, I used to behave like that earlier. One day, the
Saptarshis (seven sages) passed in front of me. It occurred to
me that these Rishis have kamandalus (vessels), staffs, and
clothing. Let me snatch them and sell them. The money will
pay for my familys maintenance.
It should be known that according to one Purana Valmiki met
the Saptarshis, and according to another Purana he met only
8

Naradji. Whatever be the case, when Valmiki came to the

Rishis or to Naradji, they placed a question to him. Will your
family members share the fruit of the wrong action you are
about to do? Do you know what the fruit of paapa (sin) is? It
is nothing but suffering. If you cause us suffering by taking all
we have, you will only suffer later on. You should first make
sure that your family is ready to share the suffering that will
accrue from the sin you are about to incur.
I dont know about all these things, said Valmiki. I can ask
my family and give you the answer. However, what if you run
away while I go to ask?
The Rishis, or Naradji said, Do whatever you like, but you
should definitely go and ask.
Valmiki tied the Rishis, or Naradji, to a tree. They gladly let
themselves be tied up, and started singing the Lords glories
while they waited.
Valmiki reached his home, and asked his wife, parents, and
brothers, I incur sin when I steal, rob, and cheat people to get
the money to fulfill your needs. I cause suffering. Will you
share the fruits of my sins?
No, was the unanimous reply. You are the Master of the
house. It is your duty to provide for us. You bring money to
carry out your duty. We know nothing about what you get,
from where or how you get it. We will not share the fruit of
your actions.
Valmiki felt very depressed when he heard this. He returned
to the Saptarshis or Naradji at once. My family will not share
my sorrows, he said.
After that, the Saptarshis, or Naradji, explained to Valmikiji.
Look, they said. It is a sin to get money by causing sorrow
to others. When your family is not prepared to share your
suffering, why are you preparing a world of suffering for
yourself?
9

Valmikiji surrendered before the Saptarshis, or Naradji. They

told him to chant the name of Rama, but Valmikis condition
was such that he was unable to say, Rama-Rama.
At this, the Saptarshis, or Naradji, said, Very well, if you
cant say raama-raama, say it backwards. Say, maraamaraa, because it will automatically become raama-raama
as you continue to chant it. Based on this, Goswami Tulsidasji
has said:
Ulataa naama japata jaga jaanaa,
Vaalmeeki bhaye` bhram samaanaa.
Valmiki began to chant, maraa-maraa, and got so immersed
in asceticism that he became akin to the Brahman. That is why
he is called tapasvi (ascetic) at the beginning of the Valmiki
Ramayana.
Tapah svaadhyaayaniratam tapasvee vaagvidaam varam,
Naaradam pariprachha vaalmeekirmunipungavam.
(Baal Kand 1.1)
The same Valmiki met Naradji after successfully completing
his asceticism, and asked, Maharaj, who is the most superior
of men, in this world, who has all the good qualities? Listen
to Valmikis question:
Konvasmin saampratam loke` gunavaan kashchaveeryavaan,
Dharmagyashcha kritagyashcha satyavaakyo dridhavratah.
Chaaritre`na cha ko yuktah sarvabhoote`shu ko hitah,
Vidvaan kah kah samarthashcha kashchaikapriyadarshanah.
Aatmavaan ko jitakrodho dyutimaan konasooyakah,
Kasya vibhyati de`vaashcha jaataroshasya sanyoge`.
E`tadichhamyaham shrotum param kautoohalam hi me`,
Maharshe` tvam samarthosi gyaatume`vamvidham naram.
10

(Baal Kand 1. 2. 5)
The meaning of this question is, Who, in this world at the
present time, is gunavaana (having good qualities),
veeryavaana (having valor), dharmagya (knows Dharma),
kritagya (feels gratitude), satyavaakyo (is truthful), and
dridha-pratigyaa (keeps his pledge)? Who is sadaachaara
paraayana (behaves correctly), does good to all, vidvaana (is
learned), saamarthyashaalee (extremely capable), and
priyadarshana (good looking)? Controls his mind, jitakrodo
(controls his anger), is kaantimaana (has a bright personality),
and is anindata (non-critical)? Who do even the Devtas fear
when he is enraged during battle? I have a great eagerness to
know this. You have the capacity to know such a person, so
please tell me, Maharshi Narad.
Naradji replied, Valmikiji, only Shri Ramachandra of the
Ikshvaaku vansha (the lineage of Ikshvaku) has all these
qualities, and this is well known. Every citizen is aware of
this.
Ikshvaakuvanshaprabhavo raamo naama janaih shrutah,
Niyataatmaa mahaaveeryo dyutimaan dhritimaan vashee.
(Baal Kand 1. 8)
The words, saampratam and asmin loke` used by Valmiki
mean, at this time, and on this earth. He wants to know a
man who has all these qualities, who lived on earth at that
time.
In calling Shri Ramachandra Ikshvaku prabhava (the one
who gave birth to the Ikshvaku lineage) the purport is that
Shri Ramachandra is an Acharya (Teacher) of the tradition of
Karmayoga (selfless action). The tradition of Karmayoga
among the Rajarshis (Kings who were also sages) was, first of
all, given by the Lord to Vivasvana (the Sun), who then gave

11

it to Manu, and from Manu it came to Ikshvaku. This is also

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

12

For some, Shri Ramachandra is an Avatar. He descended from

above. Some say, He is an Avatar of Vaikunthanath Vishnu,
Narayana. Some say that Rama is the Avatar of the Ishwara.
Some say that Rama is the manifestation of the Lord in the
heart, who destroys the lust personified by Ravana. Some say
that Rama is the tureeya tattva (the fourth indescribable state
of the essence of the Brahman). At the level of adhyaatma
(metaphysical level) Bhagwan Rama abides in the heart as
Rama. He is Gnan, destroying the Ravana of delusion. Some
say that Vaikunthanath is very compassionate. He takes an
Avatar as Rama when He sees the troubles of the Maharshis
(Maha=great; Rishis=sages), and Devtas (demi-gods, or
presiding deities). In the eyes of the Mahatmas, Rama is the
essence of the Brahman, whether He is accepted as the Turiya
tattva, sansaara (interactive world), or a jeeva (Atma attached
to a body); Rama is everything.
The Rama described in the Valmiki Ramayana, however, is
shown as a human being. The Rama of Valmiki is a Rama
who is human. Neither is He described as the dispeller of
delusion, nor as an Avatar of Narayana, or the Turiya tattva.
These things are said as indications of a symbolic meaning.
All of you know that a symbol is less important than the
principal.
The straight facts are that Ayodhya is a city in which
Kausalya and Dashrath are husband and wife, and their son is
Ramachandra. He is in human form, and has so many good
qualities that he will remain an ideal man in the past, present
and future times. What are the good qualities a human should
have, how they should be used in life, and what should the
heart of a human be like, are all shown in the character of Shri
Ramachandra.
So, Valmiki does not want to take us to Vaikuntha to meet
Shri Ramachandra. Nor does he want us to meet the essence
13

that is obtained when agnaana (ignorance) is removed, and

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

14

Narad. Even so, the word Bhagwan has been used very
sparingly in the Valmiki Ramayana.
The reason for this is that the Rama who is the form of the
Bhagwan, the Almighty, Vaikunthanath Vishnu, or the
Parabrahm Paramatma is, in Valmikis view, a human form
that is directly related to our lives. For the other forms of
Bhagwan, we will have to do upaasanaa (loving ritual
worship) and dhyaana (meditation). We will have to pray to
Him and obtain Gnan about Him. However, we can
implement the character of Shri Ramachandra directly into
our present lives in this very world.
Now, take a look at the main characters in the Valmiki
Ramayana. What is Valmikiji? Vaalmeeki means an ant hill.
Valmikis prolonged asceticism resulted in an ant hill being
built over his body. His skin, blood, and mucus were all
sucked up by termites; only his skeleton remained. He was
given the name Valmiki because he emerged from the ant hill
made by termites. That means that Valmiki is the son of the
earth.
Now think about Sitaji. What is Sitaji? Janakji was ploughing
the earth with a golden plough in preparation for a Yagya,
when Sitaji manifested from its furrow. So, she is also a
daughter of the earth. She is related to the earth.
Similarly, what is Shri Ramachandra? He is also related to the
earth. He is aaraama (comfort). It is very difficult to make the
word raama into a kartaa (the doer of the action) in the
Sanskrit language. The meaning of the word raama is a
garden in which children play ramante` asmin iti. Bhagwan
Rama is the hub of pleasure, comfort, and recreation for all
beings. His character is not for the Devtas; it is meant for this
earth of ours.
Take it this way the King and Queen had a son, and the
Prince was named Rama. So, it is not a grammatical
15

analysis, but a name given by the people to the Lord, the

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

16

the Uttar Kausal. Kausalya was the daughter of the Kausal in

Madhya Pradesh.
There is a folk tale about Kausalyas marriage that says that
Ravana got the news that Kausalyas marriage to Dashrath
had been finalized. He had also come to know that her son
would be the one to kill him. So, he kidnapped Kausalya, and
imprisoned her in a temple deep in the forest.
In the meantime, Dashraths marriage party reached
Kausalpuri. Kausalya was not in the house how could the
wedding take place? Kausalyas parents were deeply troubled.
Ultimately, they got Kausalyas younger sister, Sumitra,
married to Dashrath. Due to the strong resemblance between
the two sisters, nobody realized the truth of the matter.
You can call it the wheel of fortune, or the leelaa (game) of
the Ishwara; when Dashrath was returning to Ayodhya with
his bride, the wedding party rested near the same temple
where Kausalya was imprisoned. Dashraths tent was placed
very close to the temple. He heard the sound of someone
sobbing. He realized that someone was imprisoned there, and
had the lock broken. Kausalya came out, much to Dashraths
astonishment. Just then, Sumitra came running, and embraced
her sister. She told Dashrathji, This is my elder sister
Kausalya. She was to be your bride, but somebody kidnapped
her, and my parents got me married to you. Please accept her.
I will definitely accept her, replied Dashrath. She will be
my senior wife, since my marriage to her was arranged first.
Whatever the case, I want to draw your attention to Shri
Ramachandras qualities, as described in the Valmiki
Ramayana. Because of His inseparable relationship with the
earth, Valmiki avoided calling Him Bhagwan at every step,
as I told you earlier. However, Shri Ramachandra has
certainly been called Bhagwan on some occasions. Actually,
He is Bhagwan; but is described repeatedly as a human. This
17

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

18

We should also see whether we are prepared to face hardships

in adhering to our Dharma. If you are not prepared, you are
not a true Dharmik. You lack Dharma-nishtha.
The special characteristic of Shri Ramachandra is that He
accepts the most severe hardships to fulfill His Dharma.
Dharma is, to do dhaaranaa; to uphold dharanti iti
dharmah; dhriyate` iti dharmah. That which abides in us,
protects us, stops our feet from taking the wrong path, stops
our hands from wrong actions, stops the tongue from uttering
what ought not to be said, and stops the senses from straying
to wrong objects, is Dharma. The power that is in our
antahkaran (subtle body, or four-fold mind), and controls our
senses and mind, is called Dharma.
Valmiki says, Ramo vigrahavaan dharmah (Aranya 37. 13)
Rama is Dharma in incarnate. It is as though Dharma has
taken on the form of Shri Ramachandra. He controls His
senses. He never permits His hands to do anything wrong, or
lets His feet stray. He never looks at anything that ought not to
be seen. Wrong thoughts never enter His mind. Shri
Ramachandra is a person who has full control over His senses,
mind, and life. Shri Ramachandra has followed to the letter,
the commands of the Vedas, like, maatride`vo bhava,
pitride`vo bhava, aachaaryade`vo bhava (Taittariya Up. 1.
11. 2). These say that the Mother, Father, and Teacher are
akin to God.
Some fifteen or twenty ancient Sanskrit commentaries on the
Valmiki Ramayana are to be found. They include Bhushan,
Tilak, Shiromani, Kataka, Tirtha, and others. A commentary
called Dharmakoota was also seen. There was a Tamil
commentary that was translated into Sanskrit. The author of
Dharmakoota said that Valmiki had a desire to write a treatise
on Dharma. He felt that it was futile to order people to follow
the right behavior towards parents and brothers, and adhere to
19

their Dharma. So, he decided to give an example that people

could see and hear about, and be inspired into following. It
should not be necessary for people to go to learned people to
ask about Dharma. They would become Dharmik by just
listening to the story of Shri Ramachandra, because His
character is the personification of Dharma.
When we see Shri Ramachandras deep love for His brothers,
we feel deeply moved. When Kausalya would try to make the
child Shri Ramachandra go to sleep, He could not fall asleep.
When Kausalya asked Him the reason, He would say,
Laxman has not yet come. Then Laxman would be called,
and Shri Ramachandra would sleep. When He was offered
tasty food, He would not eat until He had fed Laxman.
Na cha te`na vinaa nidraam labhate` purushottamah,
Mrishtamannamupaaneetamashnaati na hi tam vinaa.
(Baal Kand 18. 31)
This was the love of Rama-Laxman. Now, see the mutual love
between Shri Ramachandra and Bharat. Kaikeyi urged King
Dashrath, demanding that Bharat be made the King and Rama
banished to the forest. She reminded Dashrath of the boons he
had given her many years ago. Rama was so magnanimous
that He gladly accepted Kaikeyis demand, her unjust
insistence, and ill-will. He said, If it is my Mothers
command, I will definitely go to the forest. But what was
Bharats reaction? He ignored his mothers command, and
said, I cannot accept the Kingdom without Shri
Ramachandra. It is my brother Shri Ramachandra who should
be crowned King. I am younger than him; I cannot sit on the
throne before him.
Tell me, in which treatise on Dharma can such love for a
brother or such adherence to Dharma be found? Is it
written in the Manusmriti, or any other Dharma Shastra?
20

Actually, this is our domestic Dharma. The Dharma of the

Yagya shaalaa (the place where the Yagya is held) can be
found in books like the Grihyasutra. It may contain many
mantras from the Vedas, but the Dharma suited to be adhered
to at home is in the Ramayana.
Now take the episode of Ramas going to the forest. Shri
Ramachandra told Laxman, Stay here and look after our
Father and Mothers. Similarly, He told Sitaji, You will face
great hardships in the forest, so stay at home. There is no need
for you to go into the wilds. She refused to stay at Ayodhya
without Shri Ramachandra. The love that Sita had for her
husband, and Laxman had for his elder brother, is not to be
seen anywhere except in the Valmiki Ramayana.
Maa bhraataa bhraataaram dvishan maa svasaaramuta
svasaa.
(3. 30. 3)
Anyo anyamabhi haryata vatsam jaatamivaaghnyaa.
(3. 30. 1)
This mantra is from the Atharva Veda. The meaning is that
there should be no enmity between brothers; there should be
love between them. There should be love between sisters. You
should all love one another the way a cow loves her new-born
calf. However, the commands of the Vedas remained in the
books of Dharma. So did the commands of Manu Smriti. It
was Shri Ramachandra who implemented them, and it is His
character that is described in the Valmiki Ramayana. The
same Laxman can come into your home; the same Sita can
come, and the same Ramachandra can come. Because, as per
the Valmiki Ramayana, they are all in human form.
Their characters, therefore, concern our lives. From them we
get the inspiration to make personal sacrifices and obey our
parents. We see the kind of love there should be between two
21

brothers, or between husband and wife, and what a wife

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

22

Shri Ramachandra said, I can give up my affection for

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

23

her pitiable condition, and her magnanimity leave us spellbound.

There are two episodes in Sitajis life that are particularly
beautiful. One is in the Sundar Kand, and the other is in the
Yuddha Kand. The episode in the Sundar Kand is when
Hanumanji went to Lanka, he was distressed to see Sitajis
plight. He saw the Rakshasis (demonesses) harass her and
terrorize her. Janakiji is in dire straights. She eats no food, she
is emaciated, she is close to death, just managing to whisper
Ramas name repeatedly. Seeing Sitajis condition,
Hanumanji could not restrain himself. He said, Mother,
please sit on my shoulders; I will take you back to the one you
long for. If any Rakshasa sees us and attacks, I will deal with
him. You need not have the slightest concern about that. I
will, this very minute, destroy the Rakshasas and take you to
Shri Ramachandra.
Janakijis response to this suggestion is marvelous.
Hanuman, she said, It is true that Ravana brought me here
by force. But, when? He abducted me at a time when neither
Shri Ramachandra, not Laxman were present. I was all alone
and helpless when he picked me up by force and put me in his
chariot, and brought me here. That is the only time in my life
that any man other than my husband touched me. It would be
adharma (that which is contrary to Dharma) if I touch any
other man voluntarily.
The second point is, if you take me away from Ravanas
place, it will be the same as his bringing me here. So, I will
not go with you. If I am to be taken away from this place, let
Shri Ramachandra cross the sea and come here. Let Him
destroy the wicked, gain victory over Lanka, and win me. And
then let Him take me back. Only then will it be worthy of
Rama satyam pratishthitam bhave`t. It is not proper to
steal in return of stealing. The impulse for revenge is
24

absolutely improper. It is not the right answer to say that I

steal because he stole.
What could Hanumanji say after this? He remained silent.
What must be seen here is that in spite of her hardships, and
the anguish of separation from Shri Ramachandra, Sitajis
unalterable love for Him remains intact. She considers
Hanumanji her son, and Hanumanji addresses her as Mother.
Despite this, she does not choose to get on to his back to go to
Shri Ramachandra. What was the reason for her decision? It
was because she is a pativrataa (a faithful wife). She is
committed to the principles of paativrata (pledge to be
faithful to her husband). She is prepared to face every
hardship or danger, in adhering to her Dharma, and considers
it a sin to shift from it.
As mentioned earlier, the greatness of Sitajis character is
depicted more emphatically in the Valmiki Ramayana than in
any other work. I have also said that we can know how
committed we are to Dharma, only when we face a crisis and
choose to endure hardships rather than move away from
Dharma.
The second episode is when Shri Ramachandra emerges
victorious and Hanumanji goes to Sitaji to give her the glad
tidings. He says, Mother, Shri Ramachandra is victorious.
Ravana is dead, and Vibhishana is crowned King of Lanka. I
have come to give you this good news.
After giving the news, Hanumanji makes a petition. Mother,
he says, the Rakshasis have given you much trouble. So, if
you give the order, I will scratch them with my nails, trample
on them and kill them. Since they have harassed you so much,
this is the treatment they deserve. I want you to give me this
order.
Janakijis answer to this petition is worth noting in letters of
gold. What are you saying, Hanuman? she asked. It is not
25

worthy of an aarya purusha a superior man. Never say such

a thing again! People will say that Shri Ramachandras
servant attacks women; he desires revenge. Will this enhance
Shri Ramachandras reputation? It is true that the demonesses
have been offensive, but there is nobody in the world who has
not been guilty of some offence. Every person has been at
fault on some occasion in his life. It is the duty of an Arya
Purusha to have compassion, whether the person before him is
wicked or well-behaved, or whether he deserves to be
destroyed.
Sitaji also said, Look, Hanuman, I too have been at fault.
How, Mother? How have you been at fault?
I am an offender because when Marich was dying, he called
out in Shri Ramachandras voice to delude me. Laxman
understood his tactics, and refused to leave me unprotected. I
did not believe Laxman at that moment. I flayed him with
bitter words. Is this offence any less than any other? The fruit
of my wrongdoing is before you. The result of my offence
was that Ravana came, dressed like a Monk, and I failed to
recognize him. He started to praise my beauty and sweetness,
and I continued to listen to his praises. Then I extended
hospitality to him.
You see, Hanuman, due to insulting a Mahatma (great soul)
like Laxman, my intellect became so deluded that I was not
angered when a man like Ravana eulogized me. I did not
rebuke him for singing my praises in the absence of my
husband and brother-in-law. I did not ask, What kind of a
Sadhu are you? My bitter words to Laxman and my
hospitality to Ravana were my offences.
Sitaji continued, Hanuman, actually, the condition of any
person who insults a Satpurush (godly man) will be like mine.
I showed disrespect to a Satpurush, and showed respect to an

26

evil man like Ravana. I am suffering for these offences of

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

27

friendships He sustained for Sugriva and Vibhishana are such

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

Om Shantih Shantih Shantih

28

Ramayanamtrita
:2:
Yesterday you were told that Valmiki is the son of Bhu Devi
(the goddess Earth), and Sitaji is her daughter. The Shastras
state that Narayana has two wives one is Shri Devi (Laxmi,
the goddess of Grace and prosperity) and the other is Bhu
Devi. Bhu Devi is the goddess of immovable wealth, and Shri
Devi is the goddess of moveable wealth. Shri Devi is the
goddess of precious stones and metals like diamonds, pearls,
gold, silver, etc; while Bhu Devi is the goddess of the
mountains, trees, etc on earth, that cant be moved.
Actually, the Lord is Bhupati as well as Shripati (pati means
husband or lord). When the Lord is in Vaikuntha, He lives at
Laxmijis house, and when He manifests on earth, He lives at
Bhu Devis house. In that case, anyone who believes himself
to be a bhupati (owner of land) or shripati (owner of wealth) is
guilty of offence. All moving and unmoving wealth belongs to
the Lord, and it is He who is the Lord and Master of all.
The story in the Valmiki Ramayana is predominated by Bhu
Devi. All the characters in it are sons of the earth. They are
dharteenishtha they have faith in the earth. There is a
mantra
Maataa bhoomih putro aham prithivyaah.
(Atharva Veda 12. 1 12)
The meaning is, The earth is the mother, and we are her
sons. This is seen everywhere in the Valmiki Ramayana.
I had also told you yesterday that when Valmiki attained
success in his asceticism, Naradji came casually to him one
day. Valmikiji welcomed him with all respect, and asked,
Which person, presently living on earth, has the most
superior qualities?
29

In reply, Naradji told him that at that time, Shri Ramachandra

was known to be the most superior man on earth. He also
narrated a brief history of Shri Ramachandras life, and
described His excellent qualities.
However, a verbal description is not enough to understand the
importance of good qualities. It is when they are given as
examples during the narration of a story, that good qualities
attract those who read or hear the narration. So, the raamakathaa (the story of Rama) narrated by Naradji was absorbed
in Valmikijis heart and intellect, and emerged subsequently
in the form of the Ramayana.
These days, the word maulik, in Hindi, has become very
popular. People say, That person creation is maulik; his
thoughts are maulik. What this means is that nobody has ever
created, or presented such thoughts; they are absolutely
original. However, when you look at it from the viewpoint of
the Shastras, there is no fundamental originality. The simple
fact is that a tree sprouts from a seed. There has to be a root, a
base or foundation, and a seed. A thought that has no base or
supporting factor is a castle built in the air.
Similarly, thoughts related to the Ishwara and to Satya (the
ultimate truth) are sanaatana vichaara (eternal ideas). They
have to be rooted in some traditional Sect, some Guru.
Valmikijis Guru is Naradji, who told him about the life and
character of Shri Ramachandra. Valmiki felt very happy when
he heard this. He returned to his Ashram and began to ponder
upon it. His mind was free of worldly thoughts; he was
engrossed in thinking about Shri Ramachandra.
Only two factors are worth seeing, in how a person interacts
in this world. One is what he says, and the other is what he
thinks. If you see someone who speaks with purity and thinks
about pure things, you can understand that his antahkaran
(subtle body or four-fold mind) is pure. Otherwise, when a
30

person speaks with wickedness, and has crooked thoughts, his

life will certainly be filled with wrong tendencies.
After hearing about Shri Ramachandra from Naradji,
Valmikis days passed pleasantly. Then a small incident
occurred. Valmiki was on his way to bathe in the Tamasa
River, accompanied by his disciple Bharadwaj. He saw a
hunter shoot one, of a pair of krauncha birds (herons) while
they were making love. To all appearances, this was a very
minor incident, but it smote Valmikis pure heart with grief.
This shloka burst from his lips
Maa nishaad pratishthaam tvamagamah shaashvateeh
samaah,
Yatkraunchamithunaade`kamvadheeh kaamamohitam.
(2. 15)
Woe to you, hunter! May you be denied a good name for
long years, because you have killed one, of a pair of krauncha
birds while they were engrossed in worldly pleasures.
This shloka emerged from Valmikis lips as a curse, but a
score of interpretations are given by the different Sects. They
say that a blessing for Shri Ramachandra emerges, when
analyzed in depth. For example, see one interpretation:
Maa means Laxmi, and nishaad means the one who sits
beside her. That means, O Laxmi-nivas, may You receive a
high reputation forever, because You have killed Ravana, who
was like an animal blinded by lust.
Thus, our Sects do not accept this shloka of Valmiki to be just
a curse. They believe that it is also meant to be a blessing for
Shri Ramachandra.
Immediately after uttering these words, Valmikijis attention
was drawn to what he had said involuntarily. No poet has
written this shloka before, he thought. Every line has eight
syllables. Every syllable is placed exactly where it should be,
and it is called the Anushtup Chanda.
31

Such mantras called the anushtup chhanda are found in

the Vedas, but this has appeared as worldly poetry. Valmiki
began to think about which the major letter is, which the
minor letter is and which the rhetoric is. He examined the
grammar and the virtue of the verse. Then he felt amazed, and
wondered how it had happened.
Just then Brahmaji, the creator, manifested before him.
Valmikiji respectfully offered him a seat and did the rituals of
worship. He recited the shloka that had risen to his lips when
he saw the hunter kill the bird. Then, he lapsed into his reverie
once again, in Brahmajis presence.
Punarantargatamanaa bhootvaa shokaparaayanah.
(2. 29)
Brahmaji is antaryaami (knowing the innermost thoughts) and
he understood Valmikijis state of mind. He said, Brahmin,
the poetic sentence that emerged from your lips is a shloka.
You should have no doubts regarding that. It was by my
resolve that you were inspired to utter these words. It is a
pulsation induced by Saraswati (the goddess of learning)
herself.
Shloka e`vaastvayam baddho naatra kaaryaa vichaaranaa.
(2. 30)
Machhandaade`va te` brahman pravrite`ya saraswatee,
(2. 31)
So, describe the whole life of Shri Ramachandra, as per
Naradjis suggestion. Express your love and respect for Him
in verse. It was your love and respect that emerged as a
shloka.
Shloka means fame, and upashloka means, to sing. Therefore
Brahmaji is telling Valmikiji to sing the story of Shri
Ramachandra. Then, he blessed Valmikiji, saying, When you
sit to describe Shri Ramachandras life, all the episodes in His
32

life will automatically come into your mind. You will

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

33

Now see, what is the meaning of Ramayana, written by

Valmikiji? Ramayana means the ayan (house) of Rama. The
kaanda (sections) in it are the kaksha (rooms). Just as a house
has many rooms, the Ramayana has Kands.
Once the Ramayana was completed, the question of spreading
it arose. In those days, there was no T.V., no radio,
newspapers, or printing presses. How was the Ramayana to
reach the people?
Valmikiji was thinking about this, when Sitajis sons, Luv and
Kush, came and bowed down to him. He looked at them. The
two Princes, Luv and Kush, lived at Valmikijis Ashram with
their mother Sita. They knew the essence of Dharma, they
were held in high regard, and their voices were very sweet.
Seeing these handsome boys, who had all auspicious signs,
and spoke with great sweetness, it seemed like they were
reflections of a halo of light. They appeared to be reflections
of Shri Ramachandra.
Kusheelavau tu dharmagnau raajaputrau yashasvinau,
Bhraatarau svarasampannau dadarshaashramavaasinau.
(4. 5)
x

Roopalakshanasampannau madhurasvarabhaashinau,
Bimbaadivotthitau bimbo raamade`haat tathaaparau.
(4. 11)
Valmikiji could not tear his eyes away from Luv-Kush. He
saw that these two boys lived like ascetics, and had studied all
the Shastras. So much so, that they had obtained the divine
weapons that Shri Ramachandra had received from the Sage
Vishwamitra. Valmikiji made Luv-Kush learn the entire
34

Ramayana written by him, and the two boys went about

singing it, and playing the veena.
The tradition of singing the Ramayana lives on. Just some
time back, Pundit Chandradhar Shastri of Kashi (Benares)
taught the Valmiki Ramayana by singing it to the
accompaniment of a sitar, before elaborating on the meaning
of the shlokas. Even today, it is possible to find people who
teach the Valmiki Ramayana with music, because all the
shlokas have a rhythm and can be sung to the accompaniment
of the veena.
Luv-Kush then started singing the Ramayana at Satsangs
(religious discourses), and sabhas (meetings), delighting all
the devotees of the Lord. There is a saying, Saadhu hanse`
aur bhagavaan fanse` (the Lord is trapped when a Sadhu
smiles). If a Mahatma is pleased with someone, the Lord is
also pleased with him. Here, not one, but many Mahatmas
were pleased with the singing of Luv and Kush. Some of them
would give their kamandalus (vessels) to the boys, some
would give a piece of cloth, and some gave the wooden staffs
they carried. Some gave a yellow garment. The Monks gave
their hearts to the two boys.
A Yagya was held at Ayodhya on one occasion. Luv and
Kush went with the Rishi-Munis, to participate in the Yagya.
They were not aware of their connection with Ayodhya or
their relationship with Shri Ramachandra. They know only
their mother, Sita.
When Luv-Kush reached Ayodhya with the Rishi-Munis, they
went around the streets singing the Ramayana. Wherever they
went, people were enchanted by their looks and singing. Just
then, Shri Ramachandras gaze fell on them. He, too, was
enchanted. He called them to His Court, and said, Please sing
the Ramayana for me. Luv-Kush began to sing. At first, Shri
Ramachandra sat on His throne and listened, but gradually He
35

became more and more entranced. He slid from His throne

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

36

Ayodhya also means that which nobody can battle against

na yodhyaa ayodhyaa. Nobody can attack Ayodhya and wage
war against it. Just as the Parabrahm Paramatma is avadha
(indestructible), so is Ayodhya. It has no contestant; there is
no one to fight it.
Valmikiji goes on to say that nobody in Ayodhya is poor.
Nobody lacks a ceremonial crown, ear rings, necklace, or
palace. There are no thieves in Ayodhya. Nobody indulges in
adultery. There are no diseased people, no fools, no cheats,
and no one has wicked tendencies. It is an ideal city. It is a
city fit for Shri Ramachandra Bhagwan to manifest in.
Then comes the description of Dashrathji. You have already
been told that nobody in the world could stop Dashraths
chariot. It could move in all ten (dash) directions, which is
why he came to be called Dashrath. Dashrath also means, the
one who uses his mind to control the body made of dash
indriyas five senses and five sense organs.
Dashraths Ministers are described next. They are all highly
intelligent, learned, and trustworthy. They have all kinds of
knowledge, including knowledge about Dharma and ethics.
They have devotion for the Ishwara, and they understand what
is good for the people. They keep themselves informed about
the home life of the people through their spies, and they keep
a watch over their spies as well. All the Ministers are
competent, and aware of the state of affairs.
Dashrathji has three wives Kausalya, Sumitra, and Kaikeyi.
In some places it is stated that he had thousands of wives, but
we need not discuss them since they have no relevance in this
epic.
Kausalya is also called Kaushalya. She personifies a skillful
intellect. A person who perceives the subtle realities uses a
skillful single-pointed intellect to obtain a darshan (vision) of
the Parabrahm.
37

Drishyate`
tvagrayaa
buddhyaa
sookshmayaa
sookshmadarshibhih.
(Katha Upanishad 1. 3. 12)
A pure mind is one factor. Another factor is that the intellect
should be acute, focused, and able to grasp the truth of the
matter, and not stray in sentiments. Only then is it possible to
experience the Paramatma. This is the state of Kausalya, or
Kaushalya.
In the manifestation of the Paramatma, Dashrath is the
supporting cause, and Kausalya is the visible cause. Bhagwan
Ramachandra is not born from Dashraths body; He is born
from Kausalyas body. The field cannot produce without the
seed. How could Kausalya bear Shri Ramachandra, since
Dashrath had no seed?
In ancient times, the powerful people had a practice. When
they failed in any undertaking, they would seek the guidance
of Gurus and other seniors, faithfully following the Dharma
they recommended. It occurred to Dashrathji, I have grown
old, and yet I have no son. Why shouldnt I undertake an
Ashvamedha Yagya (horse sacrifice) to fulfill my desire?
As soon as he had this idea, Dashrathji sent his Minister,
Sumantra, to call their family priest and other great RishiMunis. I wish to undertake an Ashvamedha Yagya to get a
son, he told them. All present praised the idea and approved
of it wholeheartedly. Dashrathji ordered for the preparations
of this Yagya to be made.
Just then Sumantra got the opportunity to have a private word
with Dashrathji. He said, Regarding this, I have heard a
prediction made by Mahatma Sanat Kumars (the four
enlightened sons of Brahmaji) in the presence of Rishis. The
Sanat Kumars predicted that King Romapada of the Kingdom
of Anga will be very powerful. However, the Kingdom will
38

suffer from a drought caused by King Romapadas

disregarding Dharma. This will bring much suffering to the
people of Anga.
You see, this is a Dharma katha (a discourse on Dharma). A
person, who adheres to his Dharma, does Yagyas and other
rituals follows the ethical practices of noble ancestors; he
flourishes, and is happy. A person who protects Dharma is
protected by Dharma dharmo rakshati rakshitah.
The meaning of Dharma has become distorted these days.
People consider majhab (Sects of organized religion) to be
Dharma. For example, there is the Hindu Dharma, the Islamic
Dharma, the Christian Dharma, etc. In ancient times, this was
not the way Dharma righteous living was interpreted.
None of the ancient texts, like the Vedas, the six Darshans,
Grihya-shrauta Sutra, Dharma Sutra, Shulva Sutra,
Mahabharata and other histories, or Puranas describe Dharma
as a majhab. Nor does the Valmiki Ramayana interpret
Dharma as a majhab. None of the ancient works describe
Sects of organized religion.
The common usage of the word Dharma is now taken as a
Sect of some organized religion. However, none of the
religious Sects started by an Acharya (Teacher) is the Sanatan
Dharma (eternal righteousness). All of them maintain some
factors that bind; and some talk of separating their group from
others has also seeped into it. The Sanatan Dharma is that,
which is purified and strengthened by an apaurushe`ya
gnaana (a Gnan that comes not from any human being, but
from a divine source). It contains dhriti (power to uphold),
kshamaa (forgiveness), dama (self-restraint), aste`ya (not
coveting anything belonging to another), etc. That is why our
factions like the Shaiva (worshippers of Shiva), Vaishnavas
(worshippers of Vishnu), Ganapatya (worshippers of
Ganesha), etc never feel that they follow different religions.
39

A majhab run by an Acharya is single faceted and incomplete.

It is not whole, not universal. People see what is good for their
political party, and not about the good of the whole country.
In fact, they think more about the good of their faction than
the good of their party, and place their personal benefits above
the benefit of their faction or party! Similarly these Sects
focus on the view of the person who organizes their Dharma
(Sect). Just as the mentality of most people these days is
extremely narrow, the different Acharyas have started their
own Dharmas, making the entire concept of Dharma smaller,
by making changes and additions to the basics.
Nature is angered when the pristine Dharma is reduced. Some
places have droughts and others have floods. People are
frightened by the wrath of Nature, and they suffer from it.
This is what happened in the Kingdom of Romapada.
Sumantra told Dashrathji, Maharaj, the Mahatmas Sanat
Kumar predicted that when Raja Romapada is distressed
because of the drought, he will take the refuge of the RishiMunis. The sages will tell him about Rishyashringa. They will
tell him that his problem of water scarcity can end if
Rishyashringa comes to his Kingdom.
However, neither Romapada, nor any of his priests or
Ministers will have the courage to go and call Rishyashringa,
since this totally unattached Mahatma will be the son of an
ascetic called Vibhanda.
The meaning of Vibhanda is, a person who does not even
have a bhaanda vessel with him; a total ascetic. He lives
under a tree in a dense forest, sustaining on wild roots and
berries. Having grown up with such an ascetic,
Rishyashringas life will be lop-sided. Due to his complete
seclusion, he would never have seen a woman. Mahatma
Sanat Kumars said that when Romapadas Ministers and
priests express their inability to go to Rishyashringa to fetch
40

him, they will send Apsaras (celestial nymphs). Rishyashringa

will be allured by them and come to Anga. It will start raining
as soon as he comes, and the suffering of the people will end.
This will make Romapada very happy. He will get his
daughter Shanta married to Rishyashringa, who will then live
there happily.
This episode in the Valmiki Ramayana mentions that Raja
Romapada was a friend of Dashrathji. In some place it is
stated that Shanta was Dashrathjis daughter, given to
Romapada in adoption, when Dashrathji saw that his friend
has no children.
Sumantra also told Dashrathji of the prediction that he
Dashrathji would go to Rishyashringa at Anga, and bring
him to Ayodhya to conduct the Ashvamedha and Putreshthi
Yagyas (to obtain a son). Rishyashringa will complete the
Yagyas successfully, and you will get four valorous sons who
will enhance the name of your lineage, and be trusted
everywhere.
Putraashchaasya bhavishyanti chatvaaromitavikramaah,
Vanshapratishthaanakaraah sarvabhoote`shu vishrutaah.
(11. 10)
Dashrathji was overjoyed to hear this. He went to Anga,
accompanied by his queens and others, and brought
Rishyashringa respectfully to Ayodhya. The Ashvamedha
Yagya was completed successfully, with meticulous care, and
preparations began for the Putreshthi Yagya. Both these
Yagyas are described in great detail, and you can read it in the
Valmiki Ramayana.
The Vedas have prescribed the Ashvamedha Yagya. The
Putreshthi Yagya is also prescribed in the Vedas. It is
described in the Shrauta Sutras, and the mantras are given in
the Vedas. The practice of these Yagyas has declined in recent
41

times, due to the ignorance of the people. I know a gentleman

from Bhavnagar who was fifty years old when he undertook
the Putreshthi Yagya, and got a son. He is now around eighty
or eighty two, and his son is thirty or thirty two.
When the Putreshthi Yagya was held at Dashrathjis place, the
Devtas all came to receive their share. They started talking
among themselves. The topic of their discussion was Ravana,
and how he harassed them, who would kill him and bring
them relief.
What is the meaning of Ravana? The one who makes
everyone cry, shriek in terror, create an outcry everywhere, is
called Ravana. Wherever Ravana went, people would flee as
soon as they caught sight of him. Ravana is coming! Ravana
is coming! People would shut themselves up in their houses,
and remain alert incase he approached.
When the same Ravana is described at the Adhyatmik
(metaphysical) level, it is said that Ravana is moha delusion.
All his Rakshasas are kaama-krodha (desire and anger) etc,
and the essence of Gnan is Bhagwan Ramachandra who
destroys him. This is quite correct. Shri Shankaracharya has
also given the same meaning.
Teertvaa mohaarnavam hatvaa kaamakrodhaadi-raakshasam,
Shaantiseetaam samaashlishya aatmaaraamo viraajate`.
This aatmaraama (the Rama who is the Atma) crosses the
sea of delusion, kills the demons of desire and anger, and joins
Sita who is the essence of peace and establishes himself in
the Self.
This kind of interpretation has been given in great detail in the
Shri Ramanuja Sampradaya (Sect). Shri Ramanuja Acharya
has stated, I have heard the Valmiki Ramayana eighteen
times, from my Guru, Yamuna Acharya. A new meaning
42

emerged each time. Once I had the inspiration that Shri

Ramachandra is the Paratattva (the highest essence); there is
nothing beyond Him. I also got the inspiration that Shri
Laxman is the she`sha (the thousand-headed serpent on whom
Narayana reclines), His ansha (part). Bharatji is the highest
among devotees, and Shatrughna is the servant of the Lords
servants. Thus, all the characters in Shri Valmiki Ramayana
seemed to show new aspects to Shri Ramanuja Acharya. They
are all described in Bhushan, the commentary written by
Govindraj. You would all be knowing that the Valmiki
Ramayana is the most respected work in the Ramanuja
Sampradaya.
Now, see what is the Lanka, in which Ravana lives? It is
golden, and it is the fort of activity. When a man becomes
extremely materialistic, he forgets about the subtle internal
matters. He fails to see how these internal matters effect his
mind and intellect. He forgets to observe his mind and
intellect, and begins to see only the worldly considerations.
He sees only the gold and silver, diamonds and pearls, and
bundles of notes. He sees only his relatives and associates,
thinks about them, talks about them, and keeps looking at
them. When this happens people forget to notice the
functioning of their inner selves. We never notice how our
hand rises at will, how we turn our head, and how our tongue
starts talking. This is called Adhyatma. Mankind has become
so involved with the external world that he does not see what
is within.
No laboratory can tell us how our senses work. This cannot be
examined in any research laboratory. Had that been possible,
people would have caught the Atma, made pills out of it, and
sold them in the open market. They would have made an
extract of the Atma, and told people to take two drops of it to
become immortal! However, the Atma cannot be caught in
43

any research institute, nor can it be made into a pill or extract.

Only an introspective person can see and obtain the Atma.
So, the Devtas who were greatly troubled by Ravana
gathered together at Dashrathjis Putreshthi Yagya. They were
deluded. Their delusion was similar to the episode in the Kena
Upanishad, when they developed arrogance and vanity after
defeating the Asuras (enemies of the Devtas).They were
entrapped by ego and delusion. They thought, How can we
get free from Ravana, who causes us so much sorrow?
It must be seen, who the Devtas gathered here are, who want
to be freed from Ravana. Devtas abide in all our senses. The
Surya Devta (sun) abides in our eyes. The Dig Devtas
(presiding Deities of the directions) abide in our ears. The
Vayu Devta (presiding Deity of the air) abides in our skin; the
Ashvini Kumars abide in our nose; Varun Devta (presiding
Deity of water) abides in our tongue, Agni Devta (fire) abides
in our speech, and Indra (the King of the Devtas, who gives
the power to act) abides in our arms. The ritual of Yagya gives
aahuti (ablutions) to them all, giving them strength, but none
of them are satisfied. The tongue is never satisfied; nor are the
ears, or the skin.
The Devtas told Brahmaji, Maharaj, we are in trouble
because of you. It is you who granted the boon to Ravana
making him so arrogant, and able to harass us.
It is true that I have given Ravana a boon, said Brahmaji,
but the Ishwara inspired him in the nick of time, to ask that
his death would be possible only at the hands of a man or a
monkey. He felt that humans and monkeys were too puny to
be any real threat to him. He saw no need to fear them, and
asked only that no other would be able to kill him. That is
why he will be killed by a human.
See the lesson this episode gives to us. We are given the
lesson that that, which we consider to be insignificant and
44

disdain, sometimes takes on a formidable form. So, we should

never insult or disdain anyone in this world. We can never
know which ability, or idea, or cunning, is hidden in someone.
Nor do we know the kind of vengeance his hurt feelings will
result in. We should, therefore, never make any attempt to
hurt anybody.
The Devtas were very happy when they heard from Brahmaji
that Ravana would be killed by a man.
E`tachshrutvaa priyam vaakyam brahmanaa samudaahritam,
De`vaa maharshayah sarve` prahrishtaaste`bhavanstadaa.
(15. 15)
At this point, Vishnu Bhagwan manifested amongst the
Devtas. Vishnu means, ve`ve`shthi vishvam iti vishnuh. That,
which pervades everything, surrounds everything, is Vishnu.
The Rig Veda has used the word Vishnu a score of times. The
senses of a human are all separate, and so are their presiding
Deities. Vishnu, however, is the power that keeps people alive
and gives them Gnan and bliss; gives them existence and
energy.
The Vaishnavas give many excellent interpretations to
Vishnus manifesting among the Devtas.
I spoke yesterday, of the human Rama. Todays katha is also
about the human Rama, because unless and until Vishnu
Bhagwan becomes a human, human beings will not have the
feeling of being all-pervading; they will see themselves as
separate individuals.
Take the example of Hindustan-Pakistan. Did any mountain
rise up to divide them? Did any river appear to separate them?
At one time, Tibet was also a part of Bharatvarsha. So was
Burma. Then, why did they become divided and fragmented?
Actually, the whole world is one. Whichever Government
may prevail, there is no difference in it. Bhagwan Vishnu
45

knows and sees the whole world to be His Atma. He is the all
the Devtas, and all the senses.
The Vaishnavas say that Vishnu Bhagwan is extremely
compassionate. He does not want anyone in the world to be
unhappy. He does not want anyone to have doubts. However,
what can He do if people do not pray to Him, and dont turn
towards Him? Even then, He does not give up compassion; He
shows it at every opportunity.
When Vishnu Bhagwan saw that the Devtas were about to
fold their hands and pray to be relieved of their troubles, there
was such a surge of compassion in His heart that He
manifested at once, so that they would be spared the trouble of
praying.
You see, it is believed that the Lord has two special qualities.
One is the aashrayana-sankarya-paalan (to grant the wish of
those who take refuge in Him), and the other is the
aashrayana-kaarya-nirvaaha (to give success to the efforts of
those who take refuge in Him).
The meaning of aashrayana-saukaarya-paalan is that He
makes Himself easily accessible. He does not make it hard for
His devotees to meet Him. People who surrender to Him,
taking refuge in Him, find Him without any difficulty. He
knows from before, that this person will be surrendering at
His feet, and He comes to the person so as to save him the
trouble of coming to Him.
Aashraya-kaarya-nirvaaha means that He ensures the success
of the person who takes refuge in Him. This is the kind of
benevolence and friendship that is in the heart of the Lord.
However, the Lord also has to see that the leelaa (frolic) of
the world continues, and He has to maintain a certain
decorum. The interactive world would cease to function if He
were to protect all beings as per His compassionate nature. He
made a certain framework. The framework is, that when a
46

person folds his hands before the Lord and turns towards Him,
prays
to
Him
and
seeks
His
protection

rakshaape`kshaamape`kshate` - He protects that person.

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

47

So, the Devtas tell Vishnu Bhagwan, O all-pervading Lord!

We ask You to get involved in a great undertaking that will
benefit all three worlds.
Tvaam niyokshyaamahe` vishno lokaanaam hitakaamyayaa.
(15. 18)
This great undertaking is the destruction of Ravana, said the
Devtas. Please kill him Yourself. This will bring a reign of
good fortune to the whole world. Let all people be free of
mental and physical suffering.
Very well, said Vishnu Bhagwan. It will be so.
It is said, generally, that Vishnu Bhagwan rules everybody.
The Vedas state that it is by the power of Vishnu Bhagwan
that the sun, moon, earth and other planets keep their
positions, hanging in space without any support. Ye`na
dyaurugraa prithivee cha dhridha (Rig Veda 10. 121. 5). It
is because of the Lords power that the earth is not broken into
fragments. Had the moon been two feet closer, the seas would
have submerged the earth. It is the Grace of Lord Vishnu,
Narayana, the Ishwara, that He keeps everything in its proper
place.
Here, however, Vishnu Bhagwan (the ruler) is being ordered.
He knows fully well how Ravana should be killed, but asks
the Devtas, merely to show respect to them.
Tato naaraayano vishnuniruktah surasattamaih,
Jaanannapi suraane`vam shlakshanam vachanambraveet.
(16. 1)
This is the Lords bhakta-vaatsalya; His motherly love for His
devotees. When the greater person sees the lesser person in
peril, he accepts the orders given by the weaker person, even
though it should be he who should do the ordering. This is
also the nature of the Lord. In spite of being the ruler of the
world, He becomes obedient, and does what He is asked to do.
48

This is called sharanaagata vaatsalya having motherly

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

49

me`chyuta. (1. 21). Where in this world will you find such an
obedient God?
So, the Lord who commands and controls all Creation
accepted the task given by the Devtas, and agreed to manifest
in human form. He also had this in mind: Ravana shouldnt
come to know that I am the Ishwara; I should keep My
divinity secret. He resolved, There should be no delay in
taking an Avatar. I will use the Putreshthi Yagya, making
Dashrath My father.
Pitaram rochayaamaasa tadaa dasharatham nripam.
(15. 30)
Now, see a Putreshthi Yagya is being held at Dashrathjis
place. Learned priests are chanting Vedic mantras. Ablutions
are being poured into the sacred fire. The Brahmins are
bestowing blessings. When a pious Brahmin is pleased, and
bestows a blessing, the benediction pervades all Creation. So,
the Agni Devta manifested by the power of the blessings,
mantras, and ablutions. He held a golden vessel that had a
silver lid, and contained paayasa a pudding of milk and rice.
Vishnu Bhagwan thought, I should enter the payas before it
comes into the hands of Dashrath and is given to Kausalya,
Sumitra and Kaikeyi. He wasted no time in entering the
payas.
Just see the eagerness the Lord has, in protecting His
devotees! He wanted to protect Gajendra, the elephant. When
Gajendra called out Govind, He was in Vaikunth when He
heard Gajendra say, Go, and by the time He heard vind He
had already liberated Gajendra! Similarly, when He was in
such a hurry to protect Draupadi from being unrobed publicly,
that He forgot that He could easily weaken Dushasans arms,
or blind him, without moving an inch from Dwarka. In His
haste to help her, He manifested as her sari!
50

This is the haste the Lord feels, for protecting His devotees.
Here, it was as though the Lord told the Devtas, You have all
come for your share of the Putreshthi Yagya. Please assume
visible forms and accept the ablutions. I have not come for
any ablution. I have come to give something to you.
And, see the aatmadaana (the giving of Himself) of the Lord!
How far removed is the state of being in a human form, from
the state of being the ruler of all Creation! And then, the haste
that prompts the Lord to say, Now that I have come here, I
may as well stay on, and not return to My land. I will fulfill
the wishes of My devotees.
Agni Devta manifested with the payas. He placed it in
Dashrathjis hands, saying, This will give you four sons.
And, what sons! They will have divine powers and an allencompassing outlook.
The Lords outlook is vyaapinee all-encompassing;
pervading everything. As mentioned earlier, the Lord views
everything as the Atma. He allowed His essence to enter into
the payas.
Think of how this payas is connected to the earth. Payas
contains rice, milk, and herbs. All these come from the earth.
It is also cooked on the earth.
Dashrathji reverently placed the vessel of the payas on his
head, and Agni Devta vanished. Dashrathji took the payas to
the palace of the Queens. He gave half to Kausalya, since she
was his senior-most Queen, and gave half of the remaining
payas to Sumitra. Then he divided the remaining payas into
two parts, giving one part to Kaikeyi and one part to Sumitra.
All three Queens were very happy to receive the payas from
Dashrathji.
Commentators have given lengthy explanations regarding the
distribution of the payas, saying that the Lord manifested in
the proportion of the distribution. They say that whenever the
51

Lord takes an Avatar, He comes as chaturvyuhah in four

forms. In the Rama Avatar, He came as Rama, Laxman,
Bharat and Shatrughna. In the Krishna Avatar, He came as
Vasudev, Sankarshan, Pradyumna and Aniruddha.
This, however, is His Adhidaivik (divine) form. The
Adhyatmik (metaphysical) form is the Turiya Brahman,
Pragya, Taijas, and Vishva Virat. The Paramatma who
pervades the entire world made of gross matter, is called
Vishnu. The Paramatma who abides in the entire creation is
called Taijas Hiranyagarbha. The antaryaami (the one who
abides in the mind) of the whole world is called the Pragya
Ishwara; and the Turiya Tattva (pristine essence) who is
beyond all three, is called the Brahman. Goswami Tulsidasji
has described his Rama as the Turiya Tattva, but the Acharyas
of the Vaishnav Sects have described Him as chaturvyuha.
There is a tattvik (of the essence) viewpoint to the
chaturvyuha, as well as an Adhyatmik viewpoint. The
antahkaran (subtle body) also has four divisions. The
Adhidaiva outlook also has four divisions; and there are four
divisions of the Lord when He comes as Dashrathjis son.
That is why the figure four is very popular in the Vedas.
Everybody was very happy when Kausalya, Sumitra and
Kaikeyi become pregnant, according to the portions of payas
they had consumed. People started to say, Dashrathji did not
have any son till he was past his prime. Now, thanks to the
fruits of Dharma and the blessings of the Rishis, all three
Queens are expecting. What can be a greater good fortune
than this?
Dont think that the Lord does not come into the womb! He
abides even in the womb. There is nothing in the whole world
that is not pervaded by Him.
Once Lord Vishnu accepted to become Dashrathjis son,
Brahmaji told the Devtas to give birth to sons on earth, who
52

would be as powerful as they were. The Devtas accepted

Brahmajis command. Surya Devta gave birth to Sugriva,
Vrihaspati to Tara, Kuber to Gandhamadan, Agni to Neel,
Varuna Devta to Sushena, Parjanya to Sharabha, and Vayu
Devta gave birth to Hanumanji. Similarly, many other bears
and monkeys who had immense strength were born from
different Devtas, Rishis and Siddhas (who had supernatural
powers) and Vidyadharas (demigods). It is natural and
inevitable, that when the Lord plans to descend to earth, His
divine powers would manifest along with Him.
The birth of Shri Ramachandra, Laxman, Bharat and
Shatrughna is described next. This being born is nothing but
the Lords extraordinary Maya (power of illusion). What
happens is that our vision is focused on the pot, instead of on
the essence; and a picture of the pot is imprinted on the mind
and intellect. We obtain only the Gnan of the pot. The
gnaana-paramparaa (the handing down of Gnan) in the
Darshan Shastras (the Scriptures of the different schools of
thought) is that the Chaitanya (consciousness) of the
antahkaran merges into the consciousness inherent in the pot,
and we get the experience of the existence of the pot. The
question, whether the pot actually exists, or whether we have
a mistaken impression of its presence, crops up only when it is
ascertained that the antahkarans tendency inclines towards
the pot and unites with it. The pot is not experienced as being
real; as being the paramaartha (ultimate truth). It is
experienced mentally.
In the same way, Shri Ramachandra, Laxman, Bharat and
Shatrughna take on human forms, and appear from the wombs
of Kausalya, Sumitra and Kaikeyi. These four are not actually
four individuals they are one essence. They are forms of one
Parabrahm Paramatma. It seems that they have different
mothers, and that their father is a separate individual called
53

Dashrath, and that Agni Devta who gives the payas, is also
separate. But the Paramatma in them all is one. That is why
they never actually separate. So much so, that Kaikeyi failed
in her efforts to separate them. She did not succeed because
the Paramatma is always one.
Shri Ramachandra was born in Vasant Spring the King of
the Seasons. Taking birth as a Prince, it is appropriate that He
comes in the King of Seasons. Similarly, what does it indicate
that He was born in the lunar month of Chaitra? The one who
is filled with chitra-vicchitra (diverse and attractive) qualities
that are beyond description; and in which the moon has the
planet Chitra, is called Chaitra. So, Shri Ramachandra was
born in such a divine month! The shukla paksha (bright
fortnight) in Chaitra is the shuddha paksha (the pure
fortnight). Shri Ramachandra, who is born in this period, is
pure, and is a part of Vishnu, who wears a white garment
shuklaambaradharam vishnum. Now, see the subtle
indication of the navami tithi (ninth date in the lunar colander)
the date of Shri Ramachandras birth. Navami tithi is also
called riktaa tithi. Rikta means empty; that, which has
nothing in it. The Lord manifests only in a heart that is
absolutely pure and free of worldly thoughts.
Shri Ramachandras birth took place on the navami tithi, at
midday. Shri Krishna is born in the Chandravansha the
lineage of the moon so the time of His birth is midnight.
Shri Ramachandra is a Suryavanshi of the lineage of the sun
so He is born at midday. Madhyaana midday is the time
for doing the ritual of Sandhya Vandan. The sun is at its peak
at that hour. So, Shri Ramachandra has all the auspicious
signs, He is full of valor, and has equal benevolence for all
beings.
The indications in Shri Ramachandras horoscope are also
amazing. He is born under a planet called Punarvasu. That
54

means, the one who restores what is lost or destroyed.

Hence, since Punarvasu influences the life of Shri
Ramachandra, the Dharma, humane values, purity and
prosperity that had waned, will be re-established.
Shri Ramachandras birth is the birth of the birth-less. The
nirguna (without attributes) becomes saguna (with attributes;
the niraakaara (formless) becomes saakaara (with form). He
donned a heavenly human form and came to earth. And, why
not? The Lord manifests where the pure Kausalya, the
Dashrath who controls his senses, and pure bhakti that
transcends worldly devotion, are together.
When Shri Ramachandra was born, Mother Kausalya radiated
with endless luster, just like Devraj (King of the Devtas)
Indras mother, Aditi, glowed when Indra was born.
Kaushalyaa shushubhe` te`na putre`naamitate`jasaa,
Yathaa vare`na de`vaanaamaditirvajrapaaninaa.
(18. 11)
The valorous Bharat was born after Shri Ramachandra. His
birth planet was Pushya, connected to Meen. Laxman and
Shatrughna were born after Bharat was born. Both of them
were born under Ashlesha connected to Karka.
When all four were born, the Gandharvas (celestial musicians)
sang sweet songs. Apsaras danced, Devtas beat their drums in
joy, and flowers showered down from Heaven. There was a
great celebration in Ayodhya. People flocked onto the roads;
even the smaller streets were crowded with the celebrating
hoards. Dancers showed off their dancing at every available
spot. Dashrathji gave gifts to the charioteers, bards and
minstrels. His gifts of cows and wealth to Brahmins were so
lavish that they were all deeply contented.
Prade`yaanshcha dadau raajaa sootamaagadhabandinaam,
55

Braahmane`bhyo dadau vittam godhanaani sahasrashah.

(18. 19)
Om Shantih Shantih Shantih

56

Ramayanamrita
:3:
Please take your mind to the city of Ayodhya. Or else, bring
the city of Ayodhya into your mind; there is no difference.
You have been told that Ayodhya is a place that has no scope
for war. There is no one to battle against Ayodhya, and no one
in it to fight. The city of the Lords birth is far beyond all war,
strife, and will-will. The Lord comes here because there is no
vadh; it is avadha (a=without; vadh=killing).
There are differences in the different Avatars of the Lord. The
jeeva (Atma attached to a body) can, by his noble character,
Gnan, and single-minded purpose, reach a state that is free of
all burdens. He rises above all burdens, and continues to rise.
Such elevation is achieved by the paurush (human endeavor)
of the jeeva.
When it is the episode of the Lords Avatar, however, it is an
episode of His compassion and Grace. The Avatar of the Lord
does not occur because of human endeavor; it occurs because
the Lord decides to do us a favor. The jeeva is weak. If there
was no shelter, no refuge for him, he would lose hope and
never progress; he needs compassion and help. A jeeva must
have the faith that there is someone who looks after him,
protects him, frees him from sorrow, and helps him emerge
from the darkness of ignorance. This is the only opportunity
for the helpless and downtrodden people. If a person has no
protection, no faith in anyone, is helpless and does not
consider anyone to be his superior, he is bound to be unhappy.
So the Nath (Lord) of the anaatha (orphans), the Ishwara, is
compassionate, and takes an Avatar.
It would be useless to believe in the Ishwara if we do not
believe that He is compassionate. It is not possible for all
57

people to be strong, have spiritual merit, and a high intellect;

and obtain the param tattva (supreme essence) by their own
efforts. This is why the Lord takes Avatars. Avataara means,
to descend avatarana. The Lord came down to us. But,
where does He descend? He descends at a place like
Ayodhya; a place free of killing and violence. A place that is
the form of non-violence.
Similarly, the Lord manifests in a heart that is filled with
noble sanskaara (subtle subconscious impressions), and a
total lack of violence. Once He manifests, He does not see
what the person or place of His manifestation is like.
Dashrathji abides in Ayodhya, using his mind to control his
senses. Kausalya abides in Ayodhya, representing an astute
intellect that penetrates subtle factors. That is why the Lord
was born there.
Some people doubt that the Lord actually takes birth. They
should keep in mind, that while the Lord is experienced as the
Atma, the arguments of schools of thought like the Nyaya
Darshan, would become baseless if He did not manifest. So, it
is essential for the Ishwara to manifest, and be experienced by
the senses of the people. Anumaana (estimation) is possible
only for that which is observed.
As mentioned earlier, these four forms of the Ishwara are not
separate entities. When the Lord wants to manifest, He
manifests in four forms. In them, there is aananda (bliss),
pushti (nourishment), laxmi (prosperity and grace), and
daasaanudaasatva (service to the one who serves the Lord).
Guru Vasishtha came when all four brothers were born,
observed their inherent tendencies and named them
accordingly.
The naamakaran sanskaara (naming ceremony) of a baby
should not be delayed. It should be done within ten days.
Otherwise, people start calling the baby with meaningless
58

names, and this has a detrimental effect on the infants

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

59

expression of bliss itself. This entire Creation is the

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

60

Vishwamitra Rishi is indeed the mitra (friend) of the vishva

(world). By adding aa in-between vishwa and mitra, the
grammatical meaning becomes, Friend of the world.
According to Panini, this becomes the word vishvaamitra.
Having welcomed, and prostrated to Vishwamitraji,
Dashrathji enquired about the Rishis well-being. Then, he
folded his hands and said, Maharaj, my house is purified by
your darshan (seeing you). Please tell me, in what way can I
serve you? I want to know your wishes, and fulfill them for
my own spiritual progress.
Ichhaamyanugriheetoham tvadartham parivriddhaye`,
Kaaysya na vimarsham cha gantumarhasi suvrata.
(Baal Kand 18. 58)
Vishwamitraji was pleased to hear Dashrathjis words.
Rajan, he said, your words are in keeping with your
character. There is no possibility of hearing such words from
anyone else on this earth. Why shouldnt it be so? You are
born in a noble lineage, and have a great Brahmarshi like
Vasishtha to guide you.
Sadrisham raajashaardoola tavaiva bhuvi naanyatah,
Mahaavanshaprasootasya vasishthavyapade`shinah.
(Baal Kand 19. 2)
Then Vishwamitra said, Listen to my purpose in coming
here. I am doing an anushthaana (a special ritual) to attain
siddhi (supernatural powers). Two powerful and learned
Rakshasas, who do maayaa (create illusions), whose names
are Marich and Subahu, shower blood and flesh on my Yagya
vedi (the square in which the sacred fire is lit). I can burn
them to cinders by uttering a curse, but the rules of the
anushthana forbid it. Please send your eldest son, Shri
Ramachandra with me. Only he has the capacity to destroy
61

these Rakshasas who hinder me. There is none other who has
the courage to destroy them.
Vishwamitra also said, I am aware that your love for Shri
Ramachandra will be an obstacle to your agreeing to send him
with me. However, I swear to you that Shri Ramachandra will
not be harmed by these Rakshasas. On the contrary, you can
take it that they are as good as killed by him already. I know
what the satyaparaakramee (a person who fulfills the pledge
he makes) Mahatma, Shri Ramachandra actually is.
Mahaate`jasvee (having great brightness) Vasishthaji and
other ascetic Rishis also know his powers well.
Aham ve`dmi mahaatmanam raamam satyaparaakramam,
Vasishthopi mahaate`jaa ye` che`me` tapasi sthitah.
(Baal Kand 19. 14)
Dashrathji fainted when he heard these words. When he
regained consciousness, he spoke with great humility.
Maharaj, my Rama is still very young. What does he know
about fighting Rakshasas? I have a great army. I will lead it
and go with you to your place, and fight the Rakshasas. Your
anushthana will then be completed without any hindrance.
I have been given four sons in my old age. I love them all
deeply, but I love Rama the most. I cannot live without him.
So, I am unable to give him to you. Please be compassionate
towards me and my son.
Saba suta mohi praana kee naayeen,
Raama de`ta nahi banayi gosaayeen.
Vishwamitraji was very displeased to hear this answer.
Rajan! he said. You promised to give me whatever I
wanted, and now you want to break your word! This is not
befitting a Raghuvanshi (a person of the lineage of Raghu).
62

However, if this is what seems right and proper to you, I will

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

63

The purport of this is that Kshatriya shakti cannot increase

without the Brahmin shakti. Neither can the world progress if
there is only Gnan and no strength. So, when Gnan and shakti
combine, it helps the world to progress. The world
deteriorates when governance is divorced from applied
wisdom, and when Gnan is separated from the lives of people.
In this episode of Shri Ramachandra, it is seen that the
Brahmin shakti of Brahmarshi Vasishtha joined the Kshatriya
shakti of Vishwamitra (who had attained the status of
Brahmarshi through severe asceticism). Both of them
recognized Shri Ramachandra as the Paramatma.
All present felt fearful when Vishwamitra prepared to depart
in anger. Vasishthaji advised Dashrathji to send Rama with
Vishwamitraji. Rajan, he said, you are Dharma incarnate,
descended on earth. Punya (spiritual merit) is destroyed if a
man makes a pledge and does not keep his word. For one
thing, Shri Ramachandra has such tremendous power, that no
Rakshasa can ever stand against him. Secondly, Vishwamitraji
is with Shri Ramachandra. Vishwamitraji has full knowledge
about all types of weapons. So much so that he can display
weapons unknown to any other. No event of the past or future
is hidden from him. Please dispel your doubts. Vishwamitraji
is more than competent to destroy these demons, but as he
explained he is bound by the rules of the anushthana.
Furthermore, he wishes to bring good fortune to Shri
Ramachandra. That is why he has come to ask this favor of
you. You should certainly send Shri Ramachandra with him.
E`vam veeryo mahaate`jaa vishvaamitro nahaayashaah,
Na raamagamane` raajan sanshayam gantumarhasi.
Te`shaam nigrahane` shaktah svayam cha kushikaatmajah,
Tava putrahitaarthaaya tvaamupe`tyaabhiyaachate`.
(Baal Kand 21. 20-21)
64

Dashrathji was convinced. He sent for both Shri Ramachandra

and Laxman. He knew that Laxman would always go with
Shri Ramachandra, wherever He went.
The poetic and sentimental people of Ayodhya derive great
pleasure from this episode. They say that Valmikiji refrained
from writing everything Vasishthaji told Dashrathji. He
whispered in Dashrathjis ear that his desire for Shri
Ramachandras marriage was to be fulfilled, which was why
Vishwamitraji was taking Shri Ramachandra. Vishwamitraji
knows where Shri Ramachandra will be married; where his
eternal sweetheart lives. Vasishthaji told Dashrathji that
Vishwamitraji would bring a married Shri Ramachandra back
to Ayodhya. He persuaded Dashrathji to not place obstacles in
Vishwamitrajis plans. Vasishthaji also explained that
Vishwamitraji would give Shri Ramachandra some
extraordinary skills, teachings, and qualities that would bring
great acclaim, and enable Shri Ramachandra to accomplish
the mission He was born for. So, we should not reject
Vishwamitrajis request. We should send Shri Ramachandra
with him.
How could Dashrathji fail to be delighted to hear this? He
summoned Rama-Laxman at once, and joined the Mothers
and Vasishthaji in chanting auspicious mantra, before handing
them both to Vishwamitraji.
See the working of the mind, in this episode. The whole
matter could easily have been ruined by a minor deviation.
Mahatmas are skilled in transforming peoples attitudes.
Vasishthaji changed Dashrathjis attitude in an instant. Not
only Dashrathji, he also changed the attitude of Kausalya,
Sumitra, Kaikeyi, the Ministers, and the people of Ayodhya in
such a way that not a single person opposed the plan.
Everybody began to speak of the good fortune that would
accrue from Rama-Laxmans going with Vishwamitraji.
65

Shri Rama-Laxman followed Vishwamitraji, as they walked

along the banks of the Saryu. Both brothers were habituated to
spiritual discussions with Mahatmas since childhood, so they
did not mind leaving the city and going with Vishwamitraji.
They looked charming as they walking behind the Sage with
their weapons.
Kumaarau chaaruvapushau bhraatarau raamalaxmanau,
Anuyaatau shriyaa deeptau shobhaye`taamaninditau.
(Baal Kand 22. 9)
When they had traveled a few miles from the city,
Vishwamitraji told Shri Ramachandra, My child, make
ablutions with the waters of the Saryu without any delay. I
will give you the mantras called balaa and atibalaa. The
effect of these mantras is that you will never experience
fatigue or fever. Your appearance will not undergo any
changes or distortions. No Rakshasa will be able to attack you
unawares while you sleep or are preoccupied. Nobody on this
earth will be able to match your strength, or your good
fortune; and your ability to take the right decision will be
incomparable.
Not only this, Raghunandan (child of Raghus lineage), when
you have got used to Bala and Atibala, you will not suffer
from hunger and thirst. These two vidyaas (special kinds of
knowledge) are the glorious daughters of Brahmaji. They will
enhance your renown. I have decided to give them to you
because you are eligible for them.
Shri Ramachandra did his ablutions, and received these vidyas
from Vishwamitraji. His body shone like the sun in autumn.
There are two medicines in Ayur Veda, called bala and
atibala. People take them to maintain good health. Some
people are of the opinion that Vishwamitraji introduced these
to Shri Ramachandra. However, we are familiar with these
66

herbs, and know that they do not have the powers given by
Vishwamitraji.
After presenting the two vidyas, Bala and Atibala,
Vishwamitraji rested at the same place that night with Shri
Ramachandra and Laxman. They all slept on a bed of reeds.
The Princes experienced no discomfort, although they were
not accustomed to such a bed. They slept happy and
contented, nourished by the love and caring of Vishwamitraji.
Morning dawned. Vishwamitraji said, O, best among men,
Rama! Kausalya is lucky to have given birth to a son as
handsome and noble as you. It is morning, now. Arise and
carry out your routine duties like the Sandhya Vandan.
Kausalya suprajaa raama poorvaa sandhyaa pravartate`,
Uttishtha narashaardoola kartavyam daivamaanhikam.
(Baal Kand 23. 2)
The Surya is the ajaana de`vtaa (the sun is the visible,
effulgent form of Vishnu). We should not continue to sleep
when he comes. We should get up and welcome him, because
he is the one who gives us Gnan and light.
After completing the Sandhya Vandan, Shri Ramachandra and
Laxman continued their journey with Vishwamitraji. The
people of Ayodhya and Mithila savor this episode, saying that
Shri Rama-Laxman were still youngsters, so they made
occasional forays as they walked, climbing the trees and rocks
that stood beside the pathway. They would come back when
Vishwamitraji called them. However, the Valmikiji has given
no such description. His Shri Rama-Laxman walked sedately
with Vishwamitraji. In spite of their youth, they had
knowledge about weapons, and the gravity that comes with
Gnan. So, they did not frolic like children. They asked about
the history and background of the places they passed, and
Vishwamitraji would answer them readily.
67

They walked on until they came to the junction of the Saryu

and Ganga. There was a holy Ashram of some Rishis close by.
The Rishis were delighted to know that Vishwamitraji had
come with Shri Rama and Laxman. After completing the
welcome ritual for Vishwamitraji, they extended a warm
welcome to the two Princes. The three guests spent the night
at the Ashram.
Next morning, as they crossed the Ganga, Shri Ramachandra
asked about the tumultuous noise made by the waters.
The Saryu flows by your city of Ayodhya, and meets the
waters of the Ganga. That causes this noise. Please bow down,
both of you, to this sanctified mingling of the waters of the
two holy rivers, Shri Rama-Laxman bowed down
reverentially.
They reached the Southern bank of the Ganga, and proceeded
on their way. A fearsome forest loomed ahead, with no sign of
human activity. Shri Ramachandra asked about the forest.
Two prosperous habitats, called Malad and Karush once
thrived here, said Vishwamitraji. After Indra, the King of the
Devtas, killed Vritrasura, the Devtas and Rishis gave him a
bath here, using Gangajal. Indras mala (dirt) and kaarush
(sweat) were washed away. He was pleased, and gave a boon
that this place would thrive.
Later on, a Yakshini (wife of a Yaksha) called Tataka came
here, and stayed on. She possesses the strength of thousands
of elephants. Marich is her son. She keeps destroying this
prosperous habitat. I ask you to use your strength to kill this
evil woman, and liberate this place.
Shri Ramachandra was deeply interested, and asked about
Tatakas background and history. Vishwamitraji gave Him all
the details, along with a warning. Dont show compassion,
thinking that she is a woman. She is not eligible for pity. You
may have doubts about using weapons against a woman,
68

specially the first time, but remember that a Kings first duty
is to protect his people, even if it means doing something
harsh or unjust. In ancient times, Indra had to kill the daughter
of Virochan because she wanted to destroy the world.
Similarly, there was a time when the mother of Shukracharya
(the Guru of the Devtas), and devoted wife of Bhrigu, wanted
to remove Indra from all three worlds. Bhagwan Vishnu
destroyed her at that time. So, obey my command and give up
all pity and disgust. Kill this wicked woman.
Tasmaade`naam ghrinaam tyaktvaa jahi macchaasanaanripa.
(Baal Kand 25. 22)
Shri Ramachandra listened attentively. He folded His hands
and bowed to Vishwamitraji. Maharaj, He said, My father
commanded me, in front of several seniors, to obey every
command of yours. He handed me over to you. So, at this
moment, you are my Father, my preserver, and my Guru. I
will respect your command and kill Tataka without fail.
Shri Ramachandra then twanged His bow so loudly that
Tataka fainted at the sound. Then she came to her senses and
rushed towards Shri Rama-Laxman. She fought wildly. Shri
Ramachandra cut off both her arms, while Laxman cut off her
nose and ears, but she continued to fight. Ultimately, Shri
Ramachandra shot an arrow into her chest and she died. The
Devtas began to praise Shri Ramachandra. Vishwamitrajis
joy knew no bounds. He smelt the head of Shri Ramachandra
(a form of blessing), and blessed Him. He told the brothers
that they would spend that night in the Tataka vana (the forest
of Tataka). The forest became a place of great beauty since
that day.
Actually, what is taatakaa? She is avidyaa ignorance, or
nescience. Avidya is destroyed either by the Gnan of the
Ishwara, or by the Gnan of the Shastras, or by the Gnan given
69

by Saints. Dharma and humanity cannot be preserved until

and unless avidyaa is destroyed.
I have told you the meaning of the word Dharma, but there
is no harm if we discuss it again and again. People who give a
narrow interpretation to Dharma do it a disservice. Dharma is
something that is all-pervading. The Dharma of fire is to burn.
The Dharma of water is to flow. The Dharma of air is to
support life, and the Dharma of the earth is to uphold.
Similarly there is a Dharma for every item that protects its
characteristic. There is a Dharma in the entire Creation that
protects it. This is sanaatana (without a beginning or an end
in time); saarvakaalik (exists at all times). Dharma is not
created in any one place, at any one time, by any one person.
The Dharmas that are based on individuals, traditions, and
geographical locations result in disparity and inter-personal
disagreement. The fundamental form of Dharma is that, which
is the same in all places, all communities, all religious Sects,
and all periods of time. The contractions, expansions, and
alterations caused by circumstances can be called special
remedial factors; they cant be called Dharma. This is why
none of our Acharyas claim to be originators of Dharma. They
always say that they are merely removing the veil that has
covered up the fundamental truths in the course of time.
Many gentlemen ask, What is the Dharma for people who
have become indolent and have forgotten their duty? The
answer is, Work! An inclination for work brings a certain
discipline. A person can adhere to Dharma if there is
discipline in his life. Without discipline, neither will any work
be accomplished, nor will Dharma be practiced. A person can
carry out his Dharma only if he is disciplined, has received
spiritual teaching, and has imbued these.
The purpose of Dharma is to get rid of indolence and
confusion regarding ones duty. The purpose of one Dharma
70

is to give up all forbidden actions; the purpose of one Dharma

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

71

Vishwamitraji took a bath, and sat down facing the East. He

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

72

worshipped Vishwamitraji with the formal rituals of welcome,

and gave a warm welcome to Shri Rama-Laxman.
After a little rest, Shri Ramachandra told Vishwamitraji to
start his Yagya without fear. Vishwamitraji took the formal
initiation for the Yagya, including a vow of silence for the
duration of the Yagya. Shri Rama-Laxman stood on guard
beside the Yagya vedi with their weapons.
Just then Marich and Subahu arrived, with their followers.
They started to shower blood, but Shri Ramachandra shot an
arrow at March in such a way that it carried him for hundreds
of miles and dropped him into the sea. Subahu was left. Shri
Ramachandra killed him then and there. The brothers then
killed the rest of the Rakshasas.
Now, see. What is the Yagya here? People generally dont
understand this. In the Sanskrit language, one meaning of the
word Yagya is Dev Puja (worship of the Devtas). Another
meaning is Satsang; and Yagya can also mean daan (giving in
charity). Yagya means to accept a discipline of some kind in
our life. It is also called utsarga (giving up). The purport of
graham (accepting or taking) and utsarg (sacrificing) is that
we accept the things in this world that bring us comfort, and
we offer up or sacrifice the things we have. When we do a
Yagya, we worship all the great Devtas who pervade the
world. We honor them because they give us the things that are
necessary for our existence.
For example, take the earth, or water, fire, space and light.
How essential they are, for us to live! We accept them all the
time, but what do we give in return? What would happen were
the Ishwara to send us a bill for living on earth, drinking
water, using fire for our cooking, moving about in space, and
working in the light? Would we be able to pay that bill? So, a
human should not only take; he should also give. The Shastras
have instituted Yagya so that the act of giving is fulfilled.
73

Through a Yagya we make offerings to the five elements,

including the sun and moon that give us light. Thus, this
activity of giving and taking that goes on in the whole world
is called Yagya. To lead a regulated and disciplined life is
also considered a Yagya.
Now, who are the two Rakshasas called Marich and Subahu?
Shri Ramachandra flung one away, and killed the other. They
are both sons of Tataka, who represents avidya ignorance or
nescience. Both of them also represent avidya. The avidya in
the form of Marich creates the illusion that enables us to
perceive the interactive world as real. Marich means mrigatrishnaa (the thirst of the deer), mriga-mareechikaa (the
mirage of water in the desert, that makes deer run round till
they collapse and die of thirst). The sunrays on the sand create
an illusion of water. So, Shri Ramachandra threw away the
illusion of the interactive world. This is the reason enlightened
people, who have obtained Tattva Gnan are free of being
attached to their karmas in any way, even thought they are
conscious of the world around them. There is another episode,
when Marich goes to Sitaji in the Dandakaranya (the forest
called Dandak), to entice her.
And what is Subahu, the second son of avidya? He makes
people so engrossed in their work that they become indifferent
to the suffering of others, about humane values, or Dharma, or
even the Ishwara. Their lives become totally unbalanced. So,
what Shri Ramachandra destroyed was the excessive partiality
that makes us selfish and self-centered to the extent of being
unjust to others.
A Yagya can be accomplished successfully only when these
two kinds of activities are curtailed, and the avidya that is the
root, is destroyed. Hence, Vishwamitrajis Yagya could be
concluded successfully only after Marich and Subahu were
removed. Vishwamitraji was greatly pleased. Shri
74

Ramachandra, he said, I am fulfilled by getting you. You

have obeyed my commands to the letter. You have vindicated
the name of this Ashram (Siddha + Ashram means that
Ashram that gives fulfillment).
Kritaarthosmi mahaabaaho kritam guruvachastvayaa,
Siddhaashramamidam satyam kritam veera mahaayashah.
(Baal Kand 30. 26)
After expressing his feelings, Vishwamitraji wondered how he
could bring some more benefits to Shri Ramachandra in
return. He had already established the virtues of both the
Brahmin and Kshatriya strengths in Shri Ramachandra, by
giving Him knowledge and divine weapons. Now, why dont
I get Shri Ramachandra married, so that he also obtains shree
(prosperity and grace), sukha (happiness), pre`ma (love), and
maadhurya (romance)?
But, how could this resolve be fulfilled? Instantly, he
remembered the Dhanush Yagya that was being organized by
the King of Mithila. How could he propose to Shri
Ramachandra that He should accompany him to Janakpur and
get married? That would embarrass Shri Ramachandra who
was a model of modesty and decorum.
The following morning, Shri Rama-Laxman completed their
morning rituals and came to bow down to Vishwamitraji and
ask for instructions for that day. Mithila is nor far from here,
said Vishwamitraji. Raja Janak is holding a great Yagya.
Bhagwan Shankar had given a bow to his ancestor. This bow
is so heavy that no warrior, Devta or Gandharva is able to
string it. If you accompany us to this Yagya, you can not only
see the Yagya, but also have a look at this wonderful bow.
Being youngsters, it was natural that Shri Rama-Laxman
would be eager to go to Janakpur. Vishwamitrajis purpose
was achieved. The baggage was loaded on bullock carts.
75

Hundreds of Rishi-Munis set off with Vishwamitraji and Shri

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

76

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

77

given in detail, in forty four chapters, in the Valmiki

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

78

Raja Sumati was amazed to hear all this. He made excellent

arrangements for their stay.
They made their farewells the following morning, and went
on to Mithila. They saw the beauty of Janakpur, and praised it
whole heartedly. Just then, they saw an old, abandoned
Ashram, with no sign of any human or animal. Shri
Ramachandra asked Vishwamitraji about it. Gautam Rishi
used to live here with his wife Ahalya, said Vishwamitraji...
Ahalya was very beautiful. One day, when Gautam Rishi was
not at the Ashram, Indra was tempted to seduce Ahalya. He
assumed the form of Gautam Rishi and approached her when
she was alone. She agreed to his proposition.
In some places it is said that Ahalya did not recognize Indra,
and he deceived her. As per the Valmiki Ramayana, however,
Ahalya gave her consent with full awareness of his identity.
This incident carries a warning for married men, that they
should take care of their wives. When husbands neglect or
disdain their wives to do saadhan-bhajan (efforts for spiritual
progress), the possibility of infidelity is likely to arise.
By coincidence, Gautam Rishi entered the Ashram just as
Indra having satiated his lust was leaving. Nothing can be
concealed from Gautam Rishis divine vision. He was
enraged, and cursed both Indra and Ahalya. You will remain
here, invisible to all beings, he said. You will be liberated
only when Shri Ramachandras feet step into this Ashram.
Yadaa tve`tad vanam ghoram raamo dasharathaatmajah,
Aagamishyati durdhayastadaa pootaa bhavishyati.
(Baal Kand 48. 32)
The word ahalyaa means, the one who cant be seen in the
daylight ahani leeyate` iti ahalyaa. So, as per Gautam
Rishis curse, Ahalya existed as the darkness that symbolizes
the Tamo guna (the lowly tendency). She turned into a rock.
79

Then, when Shri Ramachandra came there with

Vishwamitraji, the touch of His feet liberated her from the
curse, and she became visible again.
The Lords Grace is such that it is showered upon all. The
susaadhana (those who have strived for spiritual progress
through the instituted methods), kusaadhana (those who have
tried to attain spiritual powers through wrong methods) and
the nissaadhana (those who have made no effort for
spirituality) all receive the Grace of the Lord. The Lord does
not restrict His Grace to the Rishi-Munis and others who are
susadhana. He also Graces people like Ajamil and Kubja
who were kusadhana; and Ahalya who was nissadhana.
Ajamil lived a sinful life right up to his old age. However, the
Lord nourished him at the time of death, because he called out
to his son, Narayana. The Lord displayed partiality, and
liberated Ajamil.
Kubja, too, was turned away from the Lord. Her job was to
prepare a variety of oils and pastes for Kansa. She did not
come from a good caste; nor did she have a good lifestyle. She
was walking; engrossed in thoughts of serving her lord Kansa.
She did not even glance towards Bhagwan Shri Krishna, but
He called out, O beautiful lady! He also removed the ugly
hump on her back, making her beautiful to look at. He
showered Grace on her.
Similarly, what was Ahalya? She was totally incapable of
making any effort for spiritual progress. She lay as a stone, in
her Ashram. Seeing her, it was impossible to tell whether she
was a jeeva, some creature, or a woman. Even so, Bhagwan
Shri Ramachandra went there with Vishwamitraji, and made
her life fulfilled.
To shower Grace is the nature of the Lord, whether the person
is turned away from Him in kusadhana or nissadhana. He does
not bother to see who is good and who is bad, once He
80

decides to shower Grace. The Lord abides in all hearts, so He

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

81

Thus, Ahalya has a darshan of Shri Ramachandra thanks to

Vishwamirajis inspiring Him to go there. She became a pure
Atma, and could be seen by all. Shri Ramachandra turned the
invisible into the visible. He gave consciousness to an Atma
that had fallen into an inanimate state. He fulfilled her life
with the happiness and Dharma that she had lost.
The Valmiki Ramayana also describes how Gautam Rishi
comes to the Ashram and accepts Ahalya happily. GautamAhalya did a puja of Shri Ramachandra, and then got
engrossed in asceticism.
Gautamopi mahaate`jaa ahalyaasahitah sukhee,
Raamam sampoojya vidhivat tapaste`pe` mahaatapaah.
(Baal Kand 49. 22)
Both the Adhyatma Ramayana and Goswami Tulsidasjis
Ramcharita Manas say that Ahalya eulogized Shri
Ramachandra after being freed of the curse. There is no such
mention in the Valmiki Ramayana.
In the episode of Ahalya and Gautam Rishi, it is important to
note that if the Ishwara were to retain only His nirgunaniraakaara (without attributes and without form) essence,
nobody would even be able to have a direct experience of
Him. Anumaana (estimation) would also be without
vyaaptigraha it would not be based on a common perception
or observation. No estimate can be correct if it is not a general
experience. When the relationship between smoke and a fire is
known, it becomes vyaaptigraha. People see the smoke and
assume that it comes from a fire. The relationship between the
Ishwara and this interactive world is not something that can be
established by presumption or assumption. It is necessary that
the Lord is experienced with the senses, and experienced by
bhaktas. The Gnan of that, which is unseen, has to be obtained
through the written word. People need to have faith in what is
82

described in the Vedas, Shastras, and Puranas; and they

should have bhakti for the Ishwara, and then they can have an
experience of Him.
Gautam Rishi is a human being, with senses. Ahalya is a
shakti a power that becomes invisible. It is not enough to
transform an invisible power and make it visible. It will not
bring happiness into a mans life. A person who has senses
needs a partner. The coming of Bhagwan Shri Ramachandra
made Gautam-Ahalyas life filled with purity, happiness,
pleasure and bliss.
Vishwamitraji departed with Shri Rama-Laxman, and reached
Raja Janaks Yagya mandap (the place of the Yagya). Shri
Ramachandra suggested to Vishwamitraji, Maharaj, this is a
magnificent place. Please decide where we can stay.
De`sho vidheeyataam brahman yatra vatsyaamahe` vayam.
(Baal Kand 50. 4)
Vishwamitraji selected a secluded spot that had conveniences
like running water close at hand.
Janakji was elated when he heard about the arrival of
Vishwamitraji. He asked his priest, Shatanandji, to precede
him, and went to welcome Vishwamitraji, with many
Mahatmas and Rishis following. After completing the ritual
worship of welcome, he said, Maharaj, my Yagya is rendered
successful by your coming. I have obtained the fruit of the
Yagya. I am fulfilled. I am conscious of your Grace. About
twelve days remain for my taking initiation of the Yagya. I
pray to you to remain here, and bless us by making the Yagya
a success in every way.
Then Raja Janak noticed Shri Rama-Laxman. He saw their
weapons, their impressive personalities, their incomparable
beauty and appeal. He was enchanted! He could not help
asking, Maharaj, these two look like Devtas who have
83

descended voluntarily to this earth. Who are they? Who is

their father, and why have they come no foot?
Yadrichhaye`va gaam praaptau de`valokaadivaamarau,
Katham padbhyaamiha praaptau kimartham kasya vaa
mune`.
(Baal Kand 50. 19)
Vishwamitraji gave an elaborate description of Shri RamaLaxman. Rajan, he said, they are both sons of Maharaj
Dashrath of Ayodhya. I asked for them to be sent with me.
They stayed at Siddhashram and protected my Yagya. Of the
Rakshasas who obstructed my Yagya, they dispatched Marich
hundreds of miles off, with an arrow. Then they killed Subahu
and his followers. They came with me, passed through
Vishalapuri, and liberated Ahalya. They received worship
from Ahalya-Gautam, and then came to Mithila. They want to
see the Dhanush you have, and know more about it.
Mahatma Shatanandji, Raja Janaks senior priest, was
Mahatma Gautams eldest son. When he heard that his mother
Ahalya had been liberated by Shri Ramachandras touch, his
happiness knew no bounds.
Is my mother truly freed of the curse by the darshan of Shri
Ramachandra? he asked. And is she actually with my father
once again?
Yes, O best of Munis, answered Vishwamitraji. Your
mother was united with your father the way Renuka was
united with Jamadagni. I omitted no factor in this reunion; I
fulfilled all my duties in this respect.
Shatanandjis heart brimmed with gratitude when he heard
this. He began to narrate the story of Vishwamitraji, in the
presence of Raja Janak.
The fifteen chapters (chapter 51 65) in the Valmiki
Ramayana, in which Shatanandji describes the story of
84

Vishwamitraji, are famous. To savor them fully you should

read them in the original text. Time constraints compel me to
be brief.
Shatanandji said, Shri Ramachandra, you are the most
superior amongst all men. It is my great good fortune that you
took the trouble to come here with Maharshi Vishwamitraji.
You will be having full knowledge about how great an ascetic
he is, and the divine powers he has. I want to tell you that this
Mahatma was once a King of great valor and fame. He ruled
on this earth for thousands of years.
Once, Vishwamitraji went with his Army to Visishthajis
Ashram. The Ashram was a beautiful place, full of flowers
and fruits and wild animals. Several noble and learned
Brahmins, Brahmarshis, and Devarshis lived there.
Vishwamitraji had the darshan of Vasishthaji, and bowed
down to him. Visishthaji affectionately offered him a seat, and
a dish of fruits and edible roots.
In ancient times, it was the custom that if a King went to the
Ashram of any Rishi, Muni, or Mahatma, he would be given a
full ritual welcome as is given to an honored person, because
the power of Bhagwan abides in the King.
After a while, Vishwamitraji asked Vasishthajis permission
to leave. Rajan, said Vasishthaji, I wish to extend proper
hospitality to you and your Army.
Maharaj, replied Vishwamitraji, your sweet words are the
best hospitality for me. What need is there for anything
more? Vasishthaji insisted, and Vishwamitraji had to
concede. He was also curious to know how Vasishthaji would
be able to make arrangements to feed the huge Army that was
with him.
Vasishthaji thought of his wish-fulfilling cow, Kamadhenu.
When she came, he told her, Shabale`, I want to extend
hospitality to Rajarshi Vishwamitra and his Army, with all
85

comforts and an excellent meal. Please shower all suitable

items for these great guests.
As soon as she received this command, Kamadhenu showered
items according to the preference of every person.
Vishwamitraji and his Army felt extremely contented after
eating such a divine feast.
Brahman, you are worthy of my worship, said
Vishwamitraji. Yet you offered me worship and hospitality. I
am indeed very grateful to you. Now it is my prayer to you, to
give this cow, Shabala, to me, because according to Dharma,
she is the property of the King. In return, please accept a
hundred thousand cows.
Rajan, said Vasishthaji, not for a hundred thousand, or even
several times that number and heaps of silver, can I give you
my Shabala cow. Just as the eternal good name of a renowned
person can never be separated from him, this Shabala cow can
never be separated from me. I depend on her for my life and
my worship.
Vishwamitraji was a King. He was unused to having his
wishes flouted. Very well, he said angrily. If you reject
millions of cows and heaps of silver, take fourteen thousand
elephants with gold ropes, ornaments and goads. In addition to
this, I will give you eight hundred golden chariots with eleven
thousand horses. If even that does not satisfy you, you may
take as many precious gems as you want. However it may be,
I must get this cow, Shabala.
When Vasishthaji refused to relent, Vishwamitraji began to
drag Shabala by force. Many strong soldiers joined him in
forcing her to move.
Shabala began to scream. Have you given me up? she asked
Vasishthaji. I have certainly not given you up, he replied.
The King is taking you be force. He is the King and has great
Army, so he is stronger than me.
86

Maharshi! exclaimed Shabala. What are you saying? The

strength of a Kshatriya is no strength at all. Only a Brahmin
has divine powers. I am nourished by your Brahmabal (the
strength of the Brahman). If you are unable to take any action,
give me the command, and I will destroy their strength.
Shatanandji continued with the story. Shri Ramachandra,
hearing Shabalas words, Vasishthaji told her to create
warriors who were strong enough to destroy the enemys
Army.
Shabala created many types of soldiers. At first Vishwamitraji
killed most of them, but then one warrior was created, who
destroyed the whole Army.
Seeing
Vishwamitrajis
Army
being
destroyed,
Vishwamitrajis hundred sons rushed to attack Vasishthaji.
However, one grunt by him was enough to turn them into
ashes.
Vishwamitraji became very nervous. He crowned his only
surviving son, and commanded him to rule his people with the
Dharma of the King. Then he went to the forest to do
asceticism.
Shankarji was pleased with Vishwamitrajis severe asceticism,
and gave him many divine weapons. Armed with these,
Vishwamitraji went to Vasishthajis Ashram and began to use
them. The Rishi-Munis were terrified. They ran helter-skelter
to save themselves. The Ashram was left empty. This angered
Vasishthaji. He took up his Brahmadanda (the staff that had
the power of the Brahman) and set off.
Seeing Vasishthaji, Vishwamitraji first used the
aagne`yaastra (the missile of fire), but Vasishthaji put it out,
as though doused by water, by using his Brahmadanda. After
that, Vishwamitraji used the divine weapons of Varun, Rudra,
Indra, Pashupati, Aishika, and others. When they were all
rendered futile, he used the Brahmastra the invincible
87

weapon of Brahma. Vasishthajis Brahmadanda was so

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

88

all the Rishi-Munis. He is asceticism personified. He is the

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

Om Shantih Shantih Shantih

89

Ramayanamrita
:4:
Come, let us go to Janakpur. What is there, at Janakpur? It is a
city where the Kings have been vide`ha (enlightened Sages,
who no longer identify with their body)) for twenty two
generations. At this time, Shri Ramachandra, Laxman, and
Vishwamitraji are there. Shri Ramachandra is the param
tattva (supreme essence), and Laxman is His bed, His friend,
and His brother. Vishwamitraji is the Sadguru (the
enlightened Guru who gives proper guidance). So, the Ishwara
is present in Janakpuri, the jeeva (Atma attached to a body) is
present, and the Sadguru is also present.
Raja Janak saw them settled comfortably, and took his leave.
He returned to his Yagya mandap. This is the point in the
story we had reached yesterday.
The next morning, Raja Janak completed the rituals of the
Sandhya Vandan, and agnihotra that bestow brightness to a
person and then he sent a messenger to invite Vishwamitraji.
The Sage came, accompanied by Shri Rama-Laxman. Raja
Janak welcomed and worshipped him. In what way can I
serve you? he asked, with great humility and affection.
Rajan, replied Vishwamitraji, Maharaj Dashraths sons,
Shri Rama-Laxman have come with me. They are great
Kshatriya warriors. Their purpose in coming is to protect
Dharma and good people. They both want to see the excellent
dhanush that is kept with such reverence at your place. Please
show them this dhanush. They will be satisfied, and return to
Ayodhya.
Putrau dasharathasye`mau kshatriyau lokavishrutau,
Drashtukaamau dhanuh shre`shtham yade`tattvashi tishati.
E`tad darshaya bhadram te` kritakaamau nripaatmajau,
90

Darshanaadasya dhanusho yathe`shtam pratiyaasyatah.

(Baal Kand 66. 5-6)
Raja Janak responded by asking them to first hear about the
dhanushs background. This dhanush belongs to Bhagwan
Shankar, he said. Shankarji gave it to the Devtas. Later on,
the Devtas asked my ancestor, Devarata, to take care of it for
them. Since then, it has been kept with us. We do a daily ritual
worship of this dhanush.
One day, I was ploughing the earth, to prepare it for the
Yagya I wanted to do. A baby girl suddenly manifested on the
earth. I named her Sita, and brought her up as my beloved
daughter.
Sita grew quickly, and many Kings asked for her hand in
marriage. I told them that my daughter is a veerashula (can be
won only by a valiant man). Only a person who displays great
valor can win her.
One day, a number of Kings came and asked what valor they
must display, to win the hand of Sita. I had this dhanush
placed before them, but none of them could even move it,
leave alone lift it. So, I refused to give my daughters hand to
any of them.
This made the Kings very angry. They surrounded Mithila,
and started to harass us. I did a ritual worship of Devtas. They
were pleased with me, and as a fruit of my worship, they gave
me a Chaturangini Army (an Army of four divisions: the
cavalry, infantry, chariots and elephants). The Kings fled
when this Army attached them.
In concluding, Raja Janak told Vishwamitraji, Munivar, it is
my wish that if Shri Rama strings this dhanush, I will give my
ayonijaa (not born to any human; divine) daughter, Sita, to
him in marriage.
Yadyasya dhanusho raamah kuryaadaaropanam mune`,
91

Sutaamayonijaam seetaam dadyaam dasharathe`raham.

(Baal Kand 66. 26)
Hearing this, Vishwamitraji told Janakji, Rajan, just show
this dhanush of yours to Shri Ramachandra. After that let us
see!
Raja Janak told his people to bring the dhanush. Thousands of
strong men pulled an iron box set on eight wheels, into the
Yagya mandap. The dhanush was placed in this box. At
Janaks request, Vishwamitraji told Shri Ramachandra, My
child, take a look at the dhanush. Shri Ramachandra opened
the iron box, and saw the dhanush. Then He asked, May I try
to lift the dhanush and string it? Both Raja Janak and
Vishwamitraji gave permission immediately. Thousands of
people were present, including several great Kings. In front of
them all, Shri Ramachandra lifted the dhanush and strung it.
As soon as He pulled the string to His ear, the dhanush
snapped from the middle, and fell to the ground.
Aaropayitvaa maurvee cha poorayaamaasa taddhanuh,
Tad
babhanja
dhanurmadhye`
narashre`shtho
mahaayashaah.
(Baal Kand 67. 17)
In the Ramcharitmanas, Goswami Tulsidasji has written that
Shri Rama-Laxman went around the city before the dhanushbhanga (the breaking of the dhanush). He has also described
how Shri Rama-Sita saw each other in the garden. Raja Janak
announced the stipulation he had set for winning Sitas hand
in marriage, and many of the Kings made futile attempts to lift
the dhanush.
Tulsidasji has also written that Raja Janak was dejected that
no one had valor enough to lift the dhanush. He lamented that
92

there was no true warrior left on earth, and was rebuked

sharply by Laxman. Then, Shri Ramachandra picked up the
dhanush at Vishwamitrajis command, and it broke as He was
stringing it. Sitaji garlanded Him. These charming
descriptions are not given in the Valmiki Ramayana.
Similarly, in the Ramcharitmanas, Parashuramji comes into
the Svayamvar Sabha (the Hall where Sita would choose her
husband) soon after the dhanush is broken. He is furious to
see the broken dhanush, and has a fiery dialogue with
Laxmanji. In the Valmiki Ramayana, however, it is only when
Shri Ramachandra is returning to Ayodhya with the bridal
party, that Parashuramji meets Him.
Goswami Tulsidasji must have taken these episodes from
some other source. Even if they are not given elsewhere, a
poet is entitled to use his imagination to beautify his work.
Actually, had Goswamiji not presented this episode, there
would be no other opportunity to introduce romance into the
Ramcharitmanas.
It seems that the delightful dialogue between Parashuram and
Laxman that took place after the dhanush-bhang has been
taken from the Hanumannataka. Many other dramas have
been written in Sanskrit, about the character of Shri
Ramachandra. The fact is that Shri Ramachandras life is so
full of good qualities that poets do not feel like writing about
anything else!
People, who give discourses, provide great pleasure to their
audience when they describe how ten thousand Kings had
come to the Svayamvar Sabha. All of them were eager to win
Sita by breaking the dhanush, but how could any of them
succeed? There was no unity among them; they were all
competitors. So, when a King got up to make his attempt, nine
thousand, nine hundred and ninety nine Kings would pray that
he should fail. Under the circumstances, was the Almighty to
93

listen to the prayer of the King making the attempt, or the nine
thousand, nine hundred and ninety nine Kings who wanted
him to fail?
So, Shri Ramachandra was quick to lift and break the
dhanush. Nobody even realized what was happening till the
dhanush broke and fell on the ground.
Now, see the Adhyatmik (metaphysical) meaning of the
dhanush-bhanga. What is the essence of the dhanush? It is the
ardhamaatraa the half syllable the form of Maya. The
Mundaka Upanishad says that the pranava Aum is the
dhanush; the Atma is the arrow, and it is broken to unite with
the Brahman.
Pranavo
dhanuh
tallakshyamuchyate`.
(Baal Kand 2. 2, 3)

sharo

hyaatmaa

brahma

The purport is that in the principle of Gnan, the jeevatma must

voluntarily make the effort, and break the dhanush, to obtain
the Paramatma. The Paramatma is no other; He is our own
Atma. So, it is not that we make Him the target and kill Him!
We have to break the dhanush ourselves, to obtain an
experience of Him.
In the principle of bhakti, however, the Lord comes, Himself,
to do the aavarana-bhanga (break the covering of Maya that
hides Him from us), the way He stole the garments of the
gopis. What is the cheera-haran (taking away the clothes)? It
is absolutely avarana-bhang. The raasa-leelaa the mystic
dance cannot take place until the avarana-bhang is done. The
jeeva cannot meet the Paramatma unless the curtain of Maya
is removed.
This is why Shri Ramachandra came with Vishwamitraji. He
first removed the factors that hindered Dharmic activities. He
94

protected the saintly Monks, liberated the helpless Ahalya,

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

95

Ramachandra as her husband, and enhance the pride of my

lineage.
Janakaanaam kule` keertimaaharishyati me` sutaa,
Seetaa bhartaaramaasaadya raamam dasharathaatmajam.
(Baal Kand 67. 22)
Munivar! With your permission, I will send my Ministers to
Ayodhya, to Maharaj Dashrath, to bring him to Ayodhya with
all respect and humility. Vishwamitraji gave his consent.
Janakji sent his trusted Ministers to Ayodhya. They reached
Ayodhya very soon.
When Maharaj Dashrath heard that Raja Janaks emissaries
had come, bringing good news, he called them to his palace.
The Ministers folded their hands courteously, and conveyed
the message sent by Raja Janak.
Maharaj, they said. Both your sons, Shri Rama-Laxman,
have come to Mithila with Vishwamitraji. Mahatma Rama
broke the divine dhanush that is kept at my place, in front of a
large gathering. I had taken an oath, that I would get my
veerashulka daughter, Sita, married to the man who breaks
this great dhanush. As per my oath, I wish to give my
daughter to Mahatma Shri Rama. Please give your consent,
and come here as soon as possible, bringing your Guru,
Ministers, relatives and associates. This is also what Maharshi
Vishwamitra has commanded.
Maharaj Dashraths joy knew no bounds when he heard this
message. He sent for Maharshi Vasishthaji and the ministers
at once. He told them about Raja Janaks auspicious message.
They resolved unanimously to go to Janakpur, so Maharaj
Dashrath said, Why should we delay? Let us set off
tomorrow morning.
Accordingly, the bridal party was readied overnight. Next
morning, Maharaj Dashrath set off for Janakpur, with many
riches and jewels, his Chaturangini Army, Vasishthaji and
96

other Maharshis. They reached Janakpur in four days. Raja

Janak got news of their coming, and went foreword in
welcome.
The tradition of going foreword to welcome the baraat (the
wedding party of the bridegroom) is still maintained. When
the barat approaches the town, the people from the brides
party go forth to greet them, with great pomp and ceremony.
So, there was a great welcome from Janakjis side. Vasishthaji
met Vishwamitraji; Dashrathji met Janakji, Janakji bowed
down to Vasishthaji. Dashrathji bowed down to
Vishwamitraji. Shri Rama-Laxman bowed down to
Vasishthaji and Dashrathji. Then the four brothers met.
The tradition of getting up when we see our elders, and
bowing down to them, is a custom that brings good fortune. A
person who does not arise and show respect to a senior is lazy,
ill-mannered, and impertinent. Such a person will never be
able to achieve anything great. Manuji has written
Urdhvam praanaa hayutkraamanti yoonah sthavira aayati,
Pratyutthaanaabhivaadaabhyaam punastaanpratipadyate`.
(Baal Kand 2. 120)
When an elder comes before a junior, the praana (life spirit)
of the junior rises up to greet the senior. The prana returns to
his body when he rises up and bows his head.
So, by giving respect to elders and seniors, we can retain our
capacity to remain active. Kriyaa shakti (the power to work) is
diminished in a person who breaks this tradition and flouts the
custom of our culture. The flow of work is curtailed. One
should definitely give respect to elders and seniors. They
should never be shown disrespect.
After the welcome, Dashrathji and the wedding party entered
the city, and settled in their rooms.
The place where the barat is accommodated is called the
janavaasa. This is the practice even today. The Anand
97

Ramayana also uses the word janavasa, but the Valmiki

Ramayana used the word upakaarya.
Maharaj, said Janakji, You are welcome! It is my great
good fortune that you have come here. By good luck, all my
problems have been removed. The reputation of my lineage
has been enhanced by being joined to yours. Now, please see
the auspicious timing, and fulfill the marriage ceremony of
Shri Ramachandra.
Janakji was amazed to hear Dashrathjis reply. Rajan, he
said, The task of the one who receives always depends upon
the one who gives. You wish to give your daughter, so I
accept whichever auspicious timing you find suitable. Please
arrange for the marriage as per your convenience.
Pratigraho daatrivashah shrutame`tanmayaa puraa,
Yathaa vakshyasi dharmagya tatkarishyaamahe` vayam.
Taddharmishtham yashasyam cha vachanam satyavaadinah,
Shrutvaa vide`haadhipatih param vismayamaagatah.
(Baal Kand 69. 14,15)
The wedding was arranged for the following day. Janakji
called his younger brother, Kushadhvaja, who ruled the
Sankashya region for him. Together they made all the
arrangements for the wedding. They sent their Chief Minister,
Sudamana to Dashrathji, asking him to come to the mandap
where the wedding ceremony would be held. Dashrathji came,
accompanied by Vasishtha-Vishwamitra and other Maharshis.
It is the custom that the generations of both lineages are
named before the marriage. Dashrathji told Janakji, The
Devta of Ikshvaku vansha is Vasisthaji. We seek his guidance
upon every occasion, and obey his orders. So, Vasisthaji will
narrate the names of my forefathers.
Vasishthaji gave the name of every King who had descended
from the first King, Ikshvaku, till he came to Dashrathji.
98

Then it was the turn for Janakjis lineage to be narrated.

Janakji did not give this responsibility to his priest
Shatanandji. He described the generations of his forefathers
himself. At the end, he named his younger brother,
Kushadhvaja.
Then, Janakji spoke to Vasishthaji. Munivar, he said, I offer
my elder daughter, Sita, for Shri Ramachandra, and my
younger daughter, Urmila, for Laxman. I repeat this offer
three times.
Then Janakji spoke to Dashrathji, Maharaj, please complete
the auspicious rituals for Shri Ramachandra to have all good
fortune.
Just then Vishwamitraji spoke, with Vasishthajis approval.
Both the Ikshvaku and the Nimi lineages are impressive.
There is no other King or lineage that can compare with these
two. The Dharmic relationship that is about to be made, is
absolutely suitable for both lineages.
What I want to say is that Sita-Urmila have been given to Shri
Ramachandra-Laxman.
However,
apart
from
Shri
Ramachandra-Laxman, there are two other Princes of
marriageable age. Your younger brother, Kushadhvaja, also
has two daughters who are very beautiful. So, without taking
your permission, I accept the two daughters of Kushadhvaja
for Bharat-Shatrughna. Please give these two daughters, and
add the Ikshvaku vansha to your vansha.
Hearing these words, that had Vasisthajis approval, Raja
Kushadhvaja and Janakji were filled with joy. Munivar! said
Janakji, I consider my lineage to be extremely fortunate,
because you consider it suitable for the Ikshvaku vansha, and
command this relationship with us. It will be as you wish. Let
Bharat-Shatrughna accept my brother Kushadhvajas
daughters, Mandavi and Shrutakirti.
Kulam dhanyamidam manye` ye`shaam tau munipungavau,
99

Sadrisham kulasambandham yadaagyaapayatah svayam.

E`vam bhavatu bhadram vah kushadhvajasute` ime`,
Patnyau bhaje`taam sahitau shatrughnabharataavubhau.
(Baal Kand 72. 10,11)
Raja Janak stood up and spoke again, to VasishthaVishwamitra. Munivar! By arranging for the marriages of all
four daughters of ours, you have transacted a great Dharma
for us. We are your disciples. Mithilapuri is just like Ayodhya
for you. You have equal authority over both cities. Please
continue to command us accordingly.
Yathaa dasharathasye`yam tathaayodhyaa puree mama,
Prabhutve` naasti sande`ho yathaartham kartumarhatha.
(Baal Kand 72. 16)
Dashrathji was very pleased to hear this. Mithileshwara, he
said to Janakji, Both of you brothers possess endless good
qualities! Now, please give me leave to go to my rooms to
complete the auspicious rituals like the naandimukha
shraaddha. Raja Dashrath took leave of Raja Janak with
these words, and went to his rooms with VasishthaVishwamitra.
Our marriage rituals are instituted by the Shastras, and are
quite unique. According to our Shastras, we first have to
undertake rituals like the Nandimukh shraddha, and donate a
cow to a Brahmin. This is done to ensure that no obstacles
hinder the successful fulfillment of the marriage. The meaning
of shraaddha is an act done with shraddhaa (faith). Ancestors
and Devtas are worshipped, so that no sootak-paatak (period
of quarantine due to a death of a close relative) interfere with
the festivities.
Ancestor worship of the Devtas strengthens the senses and
increases longevity. Our senses are activated by their
presiding Deities. The Surya Devta gives power to the eyes to
100

see. Varun Devta empowers the tongue to taste; and Agni

Devta enables it to speak. So it is vital that Dev puja is done
before any auspicious occasion.
A special feature of our traditional system is that a marriage is
done as instituted, at the wishes of the parents, and before
worldly desires rise up in the bride and the bridegroom. The
Valmiki Ramayana says, Daaraah pitrikritaa iti. That
means, it is only when her parents give a maiden to her
husband that she becomes a Dharma-patni (wife in Dharma).
Restraint is the predominant factor in the marriage, and
Dharma is, where restraint is. Dharma does not abide in any
action or item; it abides in our curtailing our various
undesirable desires. When marriages are done in keeping with
Dharma, they bring good fortune in this world and in the next.
Civil marriage has become the common practice these days.
This is more in keeping with personal desire than with
Dharma. A marriage prompted by desire is usually a cause for
lack of peace, because desires are never stable, and there is no
end to desires.
The people who developed our Shastras considered marriage
to be a sanskara. Just as there are sanskaras like the
garbhaadhaana (implanting a seed in the womb), punsavana
(a ritual done when a lady is five months pregnant),
seemantonnayana (a ritual done when a lady is seven months
pregnant), jaatakarma (a ritual done when a baby is born),
naamakaran (naming ceremony), the marriage ceremony is
also a sanskara. The purpose of marriage is not indulgence; it
is restraint. Every man is attracted towards several women,
and every woman is attracted towards several men. Marriage
is an arrangement that restricts a mans desire to one woman,
and a womans desire to one man.
Unfortunately, priests no longer make a proper study of the
Vedas, so even they do not understand the meanings of the
101

marriage mantras. Then, how will the poor bride and

bridegroom understand? So, the teaching of the Vedic mantras
is not inculcated in the life of the newly-weds.
This is not the time to explain the meaning of all the mantras
of the marriage ceremony, but look at the meanings of some.
The bridegroom tells the bride, I am Narayana and you are
Laxmi. I am space and you are the earth who sits in my lap. I
am the music of the Sama Veda and you are the incantation of
the Rig Veda. Come, let there be a union of music and poetry.
Let us come together to bear the weight of this marriage. My
weight will be on you, and your weight will be on me. You
will feed me and I will feed you. We will combine to use our
strengths. May we have children. May we have a long life and
grow old together. May our love for one another never wane.
May we bring happiness to each other, and so on.
If the bridal couple tries to inculcate these teachings into their
lives there is no reason for their conjugal life and the
sanskaras of the marriage ceremony to not be successful and
fulfilled.
A wife is meant to join her husband in every Yagya.
According to Panini, a patni (wife) is the woman who joins
her husband in the Yagya Patyurno yagya sanyoge`
(Ashtadhyayi 4. 1. 33). If a woman cant sit with her husband
in a Yagya, she will not be a wife. I give all these details so
that the husband and wife understand the importance of
marriage and try to inculcate the wedding pledges made
before the sacred fire, into their lives.
Dashrathji went to his rooms and completed all the prescribed
rituals, to bring good fortune to his four sons. The following
morning, he made a donation of a hundred thousand cows for
each of his four sons. Then he sat with his sons who were as
precious gems in the sabha (hall), looking as magnificent as
Brahma.
102

Just then Yudhajit, Bharats maternal uncle and Prince of the

Kingdom of Kaikeya, arrived at Dashrathjis hall. Dashrathji
welcomed him warmly. Yaudhajits presence was essential,
since he was Bharats uncle. They spent that day chatting with
each other.
Next morning, Dashrathji completed his morning rituals and
then went, along with the Rishi-Munis, to Janakjis Yagya
shala. Shri Ramachandra and His brothers soon joined them.
They all wore the apparel suited to bridegrooms. Vasishthaji
went to the mandap where the vivaaha (wedding) was to be
held, and told Janakji, Rajan, Maharaj Dashrath is waiting at
the Yagya mandap with his sons. He has completed the
auspicious rituals, and awaits your permission to come to the
vivaha mandap.
Munivar! exclaimed Janakji. What are you saying? Maharaj
Dashrath awaiting anyones permission to come into the
vivaha mandap? This is his house, just as it is mine! Who is
there to stop him? Just as the rituals for his sons are
completed, so are the rituals for our daughters. I have been
waiting for you. Please complete the remaining rituals now.
Kah sthitah pratihaaro me` kasyaagnaam samprateekshate`,
Svagrihe` ko vichaarosti yathaaraajyamidam tava.
Kritakautukasarvasvaa ve`dimoolamupaagataah,
Mama kanyaa munishre`shtha deeptaavanhe`rivaarchipah.
Sadyoham tvatprateekshosmi ve`dyaamasyaam pratishthitah,
Avighnam kriyataam sarvam kimartham hi vilambyate`.
(Baal Kand 73. 13-15)
Dashrathji was overwhelmed by Janakjis affectionate words.
He entered the vivaha mandap with his four sons and the
Rishi-Munis. Vasishthaji asked Vishwamitraji and
Shatanandji to take the lead. They built the ve`di (the square
in which the sacred fire is lit), established the sacred fire, and
103

poured ablutions into it. Then, at Vasishthajis bidding,

Janakji brought Sita, and made her sit in front of the fire. He
put her hand in Shri Ramachandras hand, saying,
Raghunandan Rama, my daughter Sita is here as your
companion in Dharma. Please accept her and take her hand in
yours. She is supremely devoted and faithful to you. She has
great food fortune. She will follow you like a shadow.
Abraveejjanako raajaa kausalyaanandavardhanam,
Iyam sitaa mama sutaa sahadharmacharee tava.
Prateechha chainaam bhadram te` paanim grihneeshva
paaninaa,
Pativrataa mahaabhaagaa chhaaye`vaanugataa sadaa.
(Baal Kand 73. 23a-25b)
In the same way, Janakji placed Urmilas hand in Laxmans
hand, Mandavis in Bharats and Shrutakirtis hand in
Shatrughnas hand. All four of you brothers are very peace
loving, he said. You have observed excellent rituals. Now,
attain all grandeur along with your wives.
The four Princes held the hands of the Princesses they were
getting married to. Each couple went through the marriage
ceremony, circumbulating the sacred fire, Raja Dashrath, and
the Rishi-Munis. The marriage rituals were completed as
prescribed by the Vedas. Everybody then went to the
janavasa. Happiness prevailed all round.
Our Shastra does not use a single word unnecessarily. Janakji
used the word seetaa, when giving his daughters hand in
Shri Ramachandras hand. This indicates, she has manifested
as a part of my Yagya. She will be your companion in
Dharma. Let her share the Dharma done by you. Do no
Dharma that is not shared by her. She will always be with you
in Dharma. She is divine, filled with good qualities,
supremely beautiful, sublimely sweet, and totally pure. Just as
104

you possess the qualities of Narayana, she possesses the

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

105

Very well, said Shri Ramachandra. Go to Madhupuri and

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

106

Dashrathji set off with his sons, daughters-in-law, RishiMunis, relatives and associates, soldiers and servants. They
had gone some distance from the city when they saw some
ominous signs. Birds flew in the air, uttering fearsome cries,
and deer passed to their right.
Dashrathji asked Vasishthaji what these ill omens indicated.
From the cries of the birds it seems that some danger will
have to be faced, he said. From the deer running at our right,
it seems that we will overcome the danger. So please do not
worry.
A great dust storm arose before them as they spoke. Large
trees were uprooted and fell to the ground. The sky darkened.
Most of the people in the bridal party fainted.
Dashrathji saw Parashuramji coming towards them, with
flowing locks, and an axe on his shoulder. He held a bow and
arrow in his hand, and looked as cruel as death itself. The
sight filled Dashrathji with dread.
However, there was no fear at all in Maharshi Vasishtha and
the other Rishi-Munis, at the sight of Parashuramji. They had
reached the conclusion that Parashuramjis wrath had cooled
after he had killed the Kshtriyas. He no longer desired to
avenge his fathers death. So, the Rishi-Munis welcomed him
respectfully.
Parashuramji spoke to neither the Rishis, nor to Dashrathji. He
went straight to Shri Ramachandra. Dashrathnandan! he
thundered. I have heard that you have broken the superior
dhanush kept at Janaks place. So, I have brought another
superior dhanush. If you can draw this arrow on it, I will have
a one to one fight with you. This will be a test of your
strength.
Dashrathji almost fainted when he heard this. Maharaj, he
pleaded. You are a Brahmin of the lineage of Bhrigu! You
have destroyed the Kshatriyas many times. My Rama is but a
107

youth how can he fight you? All of us will kill ourselves, if

any harm comes to Rama.
Parashuramji ignored Dashrathji. He continued to address Shri
Ramachandra. Raghunandan, the dhanush you broke belongs
to Shankarji, and this dhanush belongs to Vishnu Bhagwan.
Both were made by Vishwakarma. That one went to
Shankarji, and this one went to Vishnu Bhagwan. Once, the
Devtas induced a fight between Shankar-Vishnu, to see who
was greater. They had used these dhanushes when they
fought. It was a fearful battle. Ultimately, Vishnu Bhagwan
gave a grunt that disabled Shankarjis dhanush. Shankarji was
astonished. The Devtas declared Vishnu Bhagwan to be more
powerful.
Shri Ramachandra! Shankarji left his dhanush after that battle,
and it ultimately came to Devrata. Vishnu Bhagwan kept this
dhanush with Richik Rishi, who gave it to my father,
Jamadagni. However, my father never used this dhanush. He
gave up all weapons and sat in deep meditation. Arjuna, the
son of Kritaveerya killed my father while he was in
meditation. This made me very angry, and I killed all the
Kshatriyas many times. After I gained victory over the whole
world, I did a Yagya. When the Yagya was completed, I
donated this world to Mahatma Kashyap. Since then I have
lived on the Mahendra Parvat, engrossed in asceticism. I have
come straight from there.
Now, take this Vaishnav dhanush in your hand and put this
arrow on its string. Show me what valor you have. You will
then have the opportunity to fight me in single combat.
You see, there is a story in the Puranas, about the dhanush that
Shri Ramachandra had broken at Janakpur, an act that induced
Parashuramji to come. According to that story, a ritual
worship of the dhanush was done every day. Sitaji used to do
this puja. One day while cleaning everything for the puja,
108

Sitaji picked up the dhanush and kept it aside. When the

cleaning was complete, she kept it back in its proper place and
did the puja. By chance Janakji saw this. He had taken a vow
that very day, that he would get Sitaji married to the man who
could break this dhanush.
Bhavabhuti has written a book called Mahavir Charitam. It
is written there, that hearing about Janakjis oath, the great
Banasura and also Ravana, decided to break the dhanush.
Then they had the fortunate thought that it would not be
proper, since the dhanush belonged to their Ishta Dev (chosen
form for worship).
However, when Ravana heard that Shri Ramachandra had
broken the dhanush, he went to Parashuramji. Maharaj!
Rama has done wrong by breaking Shankarjis dhanush. This
is an insult to our Ishta Dev. Please find out how and why this
happened.
Hearing this, Parashuramji came there, and began to tell Shri
Ramachandra to place an arrow on the Vaishnav dhanushs
string to display his valor, and fight him in single combat.
At first, Shri Ramachandra listened to Parashuramji without
saying anything. He was quiet out of respect for his father,
Vasishthaji and other elders. However, when He saw that
Parashuramji would not leave without testing Him, He could
no longer remain silent.
Bhrigunandan! said Shri Ramachandra. I am a Kshatriya!
Yet you continue to insult me by thinking that I lack valor and
capacity. If you want to test my power, so be it! Shri
Ramachandra took the Vaishnav dhanush and arrow from
Parashuramjis hand. He strung the bow, positioned the arrow,
and said, Bhrigunandan, you are entitled to my reverence
since you are a Brahmin and a relative of Gurudev
Vishwamitra. So, I cannot make your body the target of this
lethal arrow.
109

Brahmanoseeti poojyo me` vishvaamitrakrite`na cha,

Tasmaacchakto na me` raama moktam praanaharam sharam.
(Baal Kand 76. 6)
However, this arrow on this Vaishnav dhanush is infallible. It
cannot be futile. So, I have decided that I will use it either to
curtail your gati (movement), or to destroy your punyaloka
(lofty lands the soul would go to after death, earned by
spiritual merit).
Parashuramji was astounded. Enough! Enough, Shri
Ramachandra! I have recognized You. You are what I am.
There is no difference between us. Nobody but Vishnu can
string this dhanush. Only a person who has Vishnus vision
can place an arrow on its string. I now offer up my Vaishnav
ansha (the part of me which is Vishnu) to You.
There remains the matter of my movement, and the lofty lands
I will go to when I die. Regarding this, I want to ask You to
not destroy my gati, because after killing the Kshatriyas and
winning this world, I had given it to the Brahmins. I vowed
that I would not live in this world. Since then I have lived on
the Mahendra Parvat, and I wish to return there. So, please
leave me free to move.
However, please do use Your arrow to destroy the Heaven I
have earned by my asceticism, because I do not need it.
Parashuramjis request was a wise one. The desire for Heaven
is also a desire, and a person gets bound by it. Goswami
Tulsidasji has also stated, svarga svalpa antahu dukhadaayee
Heaven is short-lived, and results in sorrow. So,
Parashuramji thought, Let me lead a liberated life as long as I
am alive, and merge into my essence at the end. So, Shri
Ramachandra did not curtail Parashuramjis movement; He
destroyed the Heaven he would have attained.
Then, Shri Ramachandra did a puja of Parashuramji, and
Parashuramji went to the Mahendra Parvat as fast as thought
110

itself. Dashrathjis suspense was over. He embraced Shri

Ramachandra joyfully. He felt as though his son had been
given a new lease of life. He ordered the marriage party to
resume their journey. They reached Ayodhya with pomp and
joy.
The people of Ayodhya had decorated the city beautifully.
Banners and flags were put up on all sides. Water had been
sprinkled on the streets. Fragrant flowers had been scattered
everywhere. People stood at the city gates, holding auspicious
objects. Everybody welcomed the King and the barat joyfully.
Kausalya and the other Queens sang auspicious songs as they
helped their daughters-in-law descend, and escorted them to
the temples. They told the brides to worship the Deity. The
brides bowed down to all the elders. They began to live
happily in their homes. The four Princes observed the Dharma
of marriage, and served their father.
After some time, Dashrathji told Bharatji, My son, your
Mama (maternal uncle) Yudhajit came here many days ago, to
fetch you for a visit. So, go for a few days to your maternal
grandparents, and give happiness to the people there.
Bharatji accepted his fathers command and prepared to go
with Yudhajit. But, what about Shatrughna? He would not
budge from Bharatjis side. He had no resolve of his own. Just
as a puppet moves at the wishes of the puppeteer, Shatrughna
was Bharatjis puppet. So, when Bharatji started for his
grandparents place, he took Shatrughna along, as one takes a
toy.
Bharatjis maternal grandparents welcomed them warmly.
Both brothers enjoyed their stay, but they missed their father.
Dashrathji also thought about them constantly.
With the departure of Bharat-Shatrughna, the task of serving
their father fell on Shri Rama-Laxman. They were devoted in
their service to their father. He was like a Devta for them.
111

Gradually, Dashrathji handed over the responsibility of ruling

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

112

Ateeva raamah shushubhe` mudaanvito vibhuh shriyaa

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

113

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

114

cant be adopted by a human being. All His qualities are

worth inculcating and adopting. Valmikiji says
Sa cha nityam prashaantaatmaa mridupoorvam cha
bhaashate`,
Uchyamaanopi parusham nottaram pratipadyate`.
(Ayodhya Kand 1.10)
The meaning of this is that Shri Ramachandra is always calm.
He speaks sweet words filled with affection, comfort, and
sympathy for the one who listens. He ignores people who
speak harshly. He makes no reply, remaining silent. He never
reacts as another would, thinking, I am a Prince, I am allpowerful, why did he speak to me like that?
Kadaachidupakaare`na krite`naike`na tushyati,
Na smaranyapakaaraanaam shatamapyaatmavattayaa.
(Ayodhya Kand 1. 11)
Shri Ramachandra never forgot a good turn done to Him. If
anyone helped Him in any way, He remembered it all His life.
His control over His mind was such that even if someone did
Him hundreds of injuries, He would not remember even a
single one.
It has already been said that Shri Ramachandra would make
time, from His studies in marital arts, to obtain the Satsang of
Mahatmas who had sheela, gnaana, and aayu (age), to gain
from their wisdom and experience.
Sheelavriddhairgnaanavriddhairvayovriddhaishcha sajjanaih,
Kathayannaasti vai nityamastrayogyaantare`shvapi.
(Ayodhya Kand 1. 12)
What is sheel? Sheel is, to have no feeling of droha (violent
rebellion) for any, not to hurt anyone with harsh words or any
action.

115

Adrohah sarvabhoote`shu karmanaa manasaa giraa,

Anugrahashcha daanan cha sheelame`tat pratishthate`.
Hatred takes on the form of anger. Anger is converted into
violence, and violence takes on the form of rebellion. So, the
saintly people who possess sheel never permit hatred to
remain in their hearts. They keep washing it away.
The special quality of the Gnan-vriddha (vriddha means old,
aged. Gnan-vriddha means a person who has great wisdom)
that they continue to wash away the faults that arise from
agnaana (lack of Gnan; ignorance). All the faults and lapses
in our lives are caused by agnan. The Vedantis, Naiyayiks,
and even Buddhists believe that that avidyaa (ignorance or
nescience) is the mother of all our faults. In Yoga, they use
the term avidyaa. In Sankhya, they use avive`ka (lack of
discrimination); and the word agnaana is famous in
Vedanta. All the faults in people come from avivek, avidyaa
and agnan.
It is seen at times, that faults remain in a person even after he
has obtained Gnan. The reason is that we tend to forget to
change our life in accordance with our Gnan. If our vivek
(discrimination, sense of what is right) and our behavior are in
accord, our life is bound to be unblemished.
In the same way, the ayu-vriddha (aged people) have a vast
experience of life. We can benefit from their experience, and
make a correct judgment about what is right in which
situation. Manuji Maharaj says that when a person bows to his
elders and receives their blessings, it enhances four factors in
his life. They are longevity, wisdom, a good reputation, and
strength.
Abhivaadanasheelasya nityam vriddopase`vitah,
Chatvaari tasya varddante` aayurvidyaa yasho balam.
(Ayodhya Kand 1. 121)
116

Shri Ramachandra kept the company of the sheel-vriddha,

Gnan-vriddha, and ayu-vriddha, to widen His understanding.
A persons nature and lifestyle are affected by the kind of
companions he has. By knowing who a persons friends are,
you can gauge what his nature is like. If a man enters a
storehouse of cotton, a strand of cotton will be clinging to his
clothes when he comes out again. Or, if he emerged from a
room with a foul smell (or fragrance) clinging to his clothes, it
will tell us whether there was some rubbish or some perfume
stored in the room. Valmikiji says that just as musk is
concealed in the naval of a musk deer, but the fragrance
spreads all around, the fragrance of Shri Ramachandras
personality would delight all the people.
A man need not have all three sheel, Gnan and ayu. It is
quite likely that a person has sheel, but little Gnan, and is
quite young. There will be people who have only one of these.
There was always a crowd of such people surrounding Shri
Ramachandra. What is important for us to note is that if even
Shri Ramachandra had a need for such people, how much
greater is the need of ordinary people, to benefit by the
company of such people.
Buddhimaan
madhuraabhaashee
poorvabhaashee
priyamvadah,
Veeryavaanna cha veerye`na mahataa sve`ta vismitah.
(Ayodhya Kand 1. 13)
Shri Ramachandra was highly intelligent. He handled people
skillfully. He would talk warmly to all He met. Instead of
waiting for the other person to speak, He would start talking
pleasantly, so that the other person relaxed, and felt free to say
what he wanted. He was not at all proud, even though He had
immense strength and valor. He never wanted people to bow
low and start speaking, before He gave the reply.
117

Na chaanritakatho vidvaan vriddhaanaam pratipoojakah,

Anuraktah prajaabhishcha prajaashchaapyanurajyate`.
(Ayodhya Kand 1. 14)
No untruth ever touched Shri Ramachandras lips. He always
respected elders. He loved His people deeply, and His people
loved Him equally.
Naashre`yasi rato yashcha na viruddhakathaaruchih,
Uttarottarayukteenaam vaktaa vaachaspatiryathaa.
Arogastaruno vaagmee vapushmaan de`shakaalavit,
Loke` purushasaaragyah saadhure`ko vinirmitah.
(Ayodhya Kand 1. 17-18)
Shri Ramachandras speech was always appropriate to the
occasion. He was very careful that His words should cause no
agitation for anyone. He had no interest in discussing anything
negative.
You will have noticed that people are quick to convey bad
news. My brother, if you dont make haste in conveying bad
news, you will be allowing the person to be spared from grief
for a little longer. Why the haste to make someone sad?
Similarly, many people have the habit of talking about things
that are not appropriate to the occasion. For example, they go
to a wedding and talk about death. Or, they start to talk about
something disgusting during a meal! Such people are
strangers to the skill of appropriate conversation, and are
never respected in society.
Shri Ramachandras speech was always appropriate, and He
always listened to what the other person said. He was
conscious that He should object if the other person said
anything to harm himself or any other, but otherwise, there
was no need to start an argument. That is why it is said that
Shri Ramachandra was not viruddhabhaashi (argumentative).
118

If there was a theological discussion, Shri Ramachandra

would support the opinion He considered correct. He would
give logical justifications for His stand. On such occasions, it
seemed that He was Vrihaspati (the Guru of the Devtas)
himself! He would try to convince His opponents with gentle
words and logic. If needed, He would cite historical examples,
saying that the decision taken at that time supports this view.
Although He advocated His opinions, Shri Ramachandra
never spoke more than what was strictly essential.
Dridhabhakti sthirapragyo naasadgraahee na durvachah,
Nistandrirapramattashcha svadoshaparadoshavit.
(Ayodhya Kand 1. 24)
Shri Ramachandra had unshakable faith in His Gurus. His
decisions were stable, taken after He had understood the
matter. He never accepted any falsehood, and He never spoke
ill of anyone. There was no neglect of anything, nor did He
ever forget to do His duty. He was conscious of faults in other
people, but even more conscious of His own faults. He
regretted His own faults deeply.
On one occasion, Shri Ramachandra lamented, When a noble
sharanaagata (one who has surrendered totally), suhriday
(genuine well-wisher), and bhakta like Bharat placed his head
on my feet, praying repeatedly that I should return to
Ayodhya, I could not accede to his pleas. What greater fault
could there be in me?
Shri Ramachandra was fully aware that nobody in this world
can be totally free of faults. I have been at fault, Janaki has
erred, and so has Laxman. Even my parents have been at fault.
So, I should not focus on peoples faults; I should see the
good in them.
Shaastragyashcha kritagyashcha purushaantarakovodah,
119

Yah pragrahaanugrahayoryathaanyaayam vichakshanah.

(Ayodhya Kand 1. 25)
Shri Ramachandra was adept at discerning the shaastragya
(people who knew the Shastras), kritagya (people who had the
virtue of being grateful), and other mental tendencies in
people. He knew unerringly who should be punished and
when a punishment should be meted. He also knew the right
time to reward someone, and who should be shown grace. His
judgment about when restraint should be applied was as
accurate as His judgment about the occasions that called for
punishment or pardon.
I am telling you about something that is relevant here.
Dandaneeti (the policy of punishment) does not take paraloka
(other lives or realms) into consideration. If a man declares in
a Court of law that some lady was his wife in his previous life,
so she should be given to him, will the Court entertain his
plea? If a man forcibly occupies anothers house, and says that
he did this because he had a debt to recover from his previous
life, will the Police accept it? Or, if a person says, Yes, I have
committed the crime, but I will pay the penalty when I go to
Hell, can it ever be permitted? There is but one answer to all
three questions No!
So, the policy of punishment has always been a temporal
matter, and according to the law of the land. It is not possible
to connect it to other births.
Satsangrahaanugrahane` sthaanavinnigrahasya cha,
Aayakarmanyupaayagyah sandrishtavyaya-karmavit.
(Ayodhya Kand 1. 26)
Shri Ramachandra also knew how wealth should be earned,
saved, and used. His grasp of economics was so good that He
would divide His income prudently before using it.
120

According to the Shrimad Bhagwat, a man who divides his

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

121

These days, people get a whiff of favoritism in everything and

everyone. If a leaders son is placed in an important position,
he is accused of misusing his powers. The late Shri Prakashji
told me with great sorrow that his being the Governor of
Bombay turned out to be a curse for him, since he could not
recommend his fully qualified son for the high position he
deserved. People would have accused him of nepotism.
Nobody could accuse Dashrathji of nepotism, because he had
no intention of favoring Shri Ramachandra. The only
partiality he had was that Shri Ramachandra was the eldest
brother, and had every quality needed for being made the
Yuvraj.
As soon as Dashrathji finished speaking, the whole gathering
gave their unanimous and joyful approval. Maharaj! This is
exactly what we desire! No doubt you have aged. So, do by all
means, make Shri Ramachandra the Yuvraj.
Sa raamam yuvaraajaanamabhishinjasva paarthivam.
(Ayodhya Kand 1. 21)
Dashrathji was happy to hear this, but concealed his feelings.
You have expressed approval of my proposal without having
given it due consideration, he said. This fills me with doubts.
Please explain to me why you want Ramachandra to be the
Yuvaraj while I am still living.
Katham tu mayi dharma`na prithiveemanushaasati,
Bhavanto drashtumichhanti yuvaraajam manaatmajam.
(Ayodhya Kand 1. 25)
A spokesperson of the assembly stood up. Maharaj, we want
Shri Ramachandra to be the Yuvaraj because of his numerous
good qualities. In giving happiness to his people, he is like the
full moon. He is as forgiving as the earth, as intelligent as
Vrihaspati, and as powerful as Indra the King of the Devtas.
122

He possesses dharmagyataa (knowledge of Dharma),

kritagyataa (the quality of being grateful), satyavaaditaa (the
habit of speaking the truth), and jite`ndriyataa (self-restraint).
He is unwavering, soft spoken, full of sheel and full of
sympathy for those who suffer. His reputation and intelligence
have been enhanced because of his associating with the
learned and elderly. He is so tender hearted and sensitive that
if he sees his people face any problem, it affects him more
than it affects them.
Vyasane`shu manushyaanaam bhrisham bhavati dukhitah.
(Ayodhya Kand 1. 42)
Commentators have taken great pleasure in this episode. They
ask, If a man is unhappy because of his own woes, how can
another person stop him from grieving? Can his sorrow be
reduced if the other person becomes even more sad and weeps
even more? No. That is not possible. On the other hand, there
is a mother who made her little child wear a gold bangle. The
bangle either fell off, or it was stolen. The little child began to
cry because he lost his bangle, but he was not aware that the
bangle was valuable. The mother was aware of the value, so
she was doubly sad. Not only had she lost a valuable bangle,
she also felt guilty for not having been more careful. Had she
been more vigilant, the bangle would not have been lost. Shri
Ramachandras nature was like that. When he saw anyone
sad, he would think, I am looking after the people under the
aegis of my father, Dashrathji. So, I am responsible if anyone
has a problem. This man is suffering because of my
negligence. This thought would make Him sad, and He
would set Himself to remove the mans sorrow.
It is said that Vibhishan once did someone a grave injury in
the area of Shri Rangam. The people caught him and beat him
severely, but he did not die. So they shut him up in a cave.
123

When Shri Ramachandra heard about this, He flew there in

the Pushpak viman. Vibhishan was brought before Him, and
his crime described in detail. After hearing everything, Shri
Ramachandra gave this decision
Bhrityaaparaadhe` sarvatra svaamino dandamarhati.
Our law states that if a servant does something wrong, the
punishment should be given to his Master. Had the Master
been vigilant, there would be no scope for the servant to err.
Vibhishan is my servant, my bhakta. So, kill me. Dont kill
my servant, my bhakta.
Varam mamaiva maranam madbhakto hanyate` katham.
This was Shri Ramachandras style and policy.
Maharaj, continued the spokesman, Shri Ramachandra
always talks smilingly. He has taken refuge in Dharma in
every way. He does good to all. He has no interest in anything
unethical. He never likes to talk about anything that causes
friction or ill-will.
Smitapoorvaabhibhaashee cha dhrmam sarvaatmanaashritah,
Samyagyoktaa shre`yasaam cha na vigrihya kathaaruchih.
(Ayodhya Kand 2.43-44)
The people had already stated that Shri Ramachandra has
established both Artha (prosperity) and Dharma together
dharmashchaapi shriyaa saha (2. 29). Now they say that He
has taken refuge in Dharma completely dharmam
sarvaatmanaashritah. The indication is that Dharma is never
divorced from Shri Ramachandras life. His life is filled with
righteousness, whether He is at home, in the forest, or on the
battlefield. This is why it is said that if anyone wants to see
124

Dharma incarnate, he should look at Shri Ramachandra

raamo vigrahavaan dharmah.
You all know that there are four purushaartha (principal
achievements) in a humans life Dharma, Artha (worldly
possessions), Kama (fulfillment of desires) and Moksha
(liberation from rebirth). Artha is outside, and Kama is in the
mind. All the joys and sorrows connected to Kama are mental,
not external. The factors that contribute to mental joys and
sorrows may be outside, but the base is the mind. That is why
doctors sedate a man who suffers from acute physical pain. A
person is not conscious of pain while he sleeps. Sukha-dukha
(joy and sorrow) are also experienced only when the mind is
awake.
Shri Ramachandra had made His mind so well-controlled and
obedient, that it never wandered anywhere without the
permission of the vive`ka-buddhi (the intelligence that can
discriminate between the good and bad). His mind was
allowed to venture only in the directions approved by His
sense of right and wrong. Dharma stays in the vivek buddhi.
Jaanaati, ichhati, yatate` means that we first know and
understand whether a thing is good or bad. If it is bad, we
want to leave it, and if we consider it to be good, we want to
obtain it. The task of leaving is undertaken when we judge it
to be bad, and the task of obtaining it is undertaken if we
judge it to be good. It is the Dharma-buddhi (the intellect
guided by Dharma) that gives the Gnan of good and bad.
Shri Ramachandras level of self-control is glimpsed at the
time of war. There is a description that there was no anger in
Him, when He was fighting with Ravana. The Devtas were
worried, and even Hanuman, Sugriva, Laxman and the others
felt concerned. How would Ravana be killed, unless anger
arose in Shri Ramachandra? They prayed to Shri
Ramachandra, placing this problem before Him. Shri
125

Ramachandra then awoke an artificial anger, saying, Anger,

come into my mind for a little while krodham
aahaarayaamyaham.
So, this is Shri Ramachandra Bhagwans Dharma, that is
always with Him wherever He goes. Such Dharma is the true
Dharma. The Dharma that changes as per the situation, with
the times, for a particular caste, as directed by an Acharya, or
even comes with tradition, is not the real Dharma.
Similarly, the fourth Purushartha of our lives is Moksha. It is
obtained through Gnan. It was to obtain this Gnan that Shri
Ramachandra associated with the sheel-vriddha, vidyavriddha, and the vayo-vriddha. We have discussed this earlier.
In conclusion, the spokesman said, Shri Ramachandra has the
capacity to protect not only this earth, but all three worlds.
Neither his wrath, nor his grace, is ever futile. This is why all
the people pray for his well being and good fortune. This is
why we want him to be appointed the Yuvaraj. So, it is our
prayer to you to do the abhisheka (ritual of coronation) of
your son Shri Ramachandra, as the Yuvraj, as soon as
possible. He is valorous like Vishnu, involved in the welfare
of all, and respected by the Mahapurush (great people).
Tam de`va de`vopamamaatmajam te` sarvasya lokasya hite`
nivishtam,
Hitaaya nah kshipramudaarajushtam mudaabhishe`kum
varadatvamarhasi.
(Ayodhya Kand 2. 57)
The spokesman has compared Shri Ramachandra to Bhagwan
Vishnu twice, while approving Dashrathjis proposal. He first
said that Shri Ramachandra looks as magnificent as Bhagwan
Vishnu Himself saakshaat vishnuriva svayam. Then, in
conclusion, he said that Shri Ramachandra is as valorous as
Bhagwan Vishnu tam de`vade`vopamamaatmaja. The
126

indication is that nobody on this earth can compare with Shri

Ramachandra, except Narayana Himself.
Commentators have given the meaning of the word dashrath
as Narayana. They say that dash means a bird the garuda
(the eagle who is Bhagwan Vishnus mount), and the garuda
is the chariot of Narayana, so Dashrath means, the one
whose chariot is the garuda that is, Narayana. So then, how
could any King on earth compare with him? Only Shri
Ramachandra can match Dashrathji.
There is another point to be noted here. The way Dashrathji
called the conference and placed the matter of making Shri
Ramachandra the Yuvraj to his people, shows how a ruler
should take important decisions. No Dharmik activity can be
achieved just at the command of a King. For a Dharmik
achievement, the King should consult his people, obtain their
approval, and then undertake the task. This is proper
governance, and this is true Democracy.
Whether it is Monarchy or Democracy, the governance should
be strong, and for the benefit of all. Human tendencies like
desire, anger, and greed make a person flout decent norms,
and this leads to misrule. If there was no fear of the law, it is
impossible to say to what depths a person can fall because of
his avarice.
This is why our Acharyas have divided the human lifestyle
into
vaasanaanusaari
(led
by
desires),
and
anushaasanaanusaari (led by the rules). They have told us
that the downfall of a man led by desires is certain. For the
man who is led by the rules, however, there is a beneficial
arrangement. The advocates of the Purva Mimansa school of
thought say that obedience is Dharma. When we obey our
elders, our mistakes are not considered to be great sins
(because the action was not done by our choice). So, we

127

should work as directed by the elders. Shri Ramachandra also

obeyed His elders.
The Shrimad Bhagwat gives a concise description of the life
of Shri Ramachandra. Two adjectives are given therein
upaasita lokaaya and upashikshitaatmane`.
Upaasita lokaaya means that Shri Ramachandra did the
upaasanaa (worship) of the loka (people). He did not worship
the Ishwara, Brahman, or the Atma; He worshipped His
people, His public. He always sat with His people, asking
about their lives, understanding their joys and sorrows, their
feelings and their lacking, their prosperity and poverty. A
person gets engrossed in his object of worship. Shri
Ramachandra was engrossed with His people.
Upashikshitaatmane` means that Shri Ramachandra had given
His mind such shikshaa (training) that it had become His
disciple. A disciple is not just a boy who has his ears pierced,
wears certain clothes, and receives a mantra. A disciple is one
who follows the discipline set by his Guru. Shri
Ramachandras mind always remained within the rules He set
for Himself.
Dashrathjis joy was boundless once it became clear that
everybody approved of the decision to make Shri
Ramachandra the Yuvraj. He dissolved the assembly saying,
I am very happy that you wish to see my eldest son Shri
Ramachandra as the Yuvraj. I feel that my influence has
spread and become incomparable.
Ahosmi paramapreetah prabhaavashchaatulo mama,
Yanme` je`shtham priyaputram yauvaraajyasthamichhatha.
(Ayodhya Kand 3. 2)
Then Dashrathji requested Vasishthaji to instruct the servants,
and procure everything that would be required for the
abhishek. He told his confidential Aide, Sumantra, Please go
128

to Ramachandra and ask him to come to me as soon as

possible. Shri Ramachandra came at once. Dashrathji
lovingly made Him sit on an appropriate throne, and said, My
son, your good qualities have pleased all the people.
Everybody says that you should be made the Yuvraj. So,
prepare yourself for that position. The abhishek will be done
under the planet Pushya tomorrow.
Since you already have all the good qualities needed in the
Yuvraj, I do not really need to give you any advice, but being
your father, and the ruler, affection prompts me to give you
the benefit of my experience. I want to tell you that the vinay
(modesty and courtesy) you have, should be increased and
become your refuge in your dealing with your people.
Similarly, you should always retain your ability of selfrestraint. Never permit the bad habits that are prompted by
desire and anger to come near you. Please understand that if
anyone hesitates to speak his mind to you, it is because there
has been something lacking in your behavior. All the people
should have faith in you, and be fearless in expressing their
feelings. A Kings life is not the personal life of an individual;
it is the life of the people.
After listening to this sermon, Shri Ramachandra bowed down
to Dashrathji, and went to His palace. Dashrathji summoned
Shri Ramachandra again, when he came to his private
chambers after he finished his work at Court.
My son, I am very old now, he said. I have repaid all my
debts. Apart from appointing you as Yuvraj, I have no
unfulfilled duties. I will definitely complete the ritual to make
you the Yuvraj, during Pushya tomorrow. Both you and Sita
should practice self-restraint until tomorrow, and sleep on a
bed of kusha grass. Tell your guards to be vigilant in guarding
you, because there is always the possibility of some untoward
obstruction when anything auspicious is planned.
129

Shri Ramachandra bowed down to Dashrathji, and returned to

His palace, and thence to His mother, Kausalya. Kausalya had
already heard the news about His being appointed the Yuvraj,
so she was seated in the temple of Shri Ranganath, prying for
His good fortune.
The Valmiki Ramayana gives a clear description that
Kausalya used to do Yagyas. She would do havan (fire
worship), and japa (ritual chanting) of Vedic mantras. She
would worship the Devtas. This meant that she prayed for the
good of all creation, and for all people to have kalyaanabuddhi (an intellect of universal benevolence). Along with
this, she would give her blessings to Shri Ramachandra.
Kausalya is supremely kushala (dexterous in every aspect). It
seems as though the equanimity in the life of Shri
Ramachandra has come not from Dashrathji but from
Kausalya. It was the equipoise in Kausalyas life that came
into the life of Shri Ramachandra.
Sumitra and Laxman had come to Kausalya while she was
doing her worship. They also asked Sitaji to come there. Shri
Ramachandra came to His mother and bowed down at her
feet. Mother, He said, Father has made an announcement
today, that I will be crowned as Yuvraj during the Pushya
tomorrow. Sita and I are to fast, and practice restraint. So,
please do all the rituals for our welfare.
Kausalya was very happy to hear this. She smelt Shri
Ramachandras head (a gesture of affection) and blessed Him,
saying, May you live long, my son! May the enemies who
obstruct your path be destroyed.
Vatsa raama chiranjeeva hataaste` paripanthinah.
(Ayodhya Kand 4. 39)
The practice of smelling the head and blessing a younger
person is an ancient one. If the child is young, the elders kiss
130

him, but if he is grown up, they dont kiss him; they smell his
head. The significance is the same. Shirashchumban (kissing
the head) is smelling the head. This is the indication in the
Sanskrit language.
After receiving the blessings of His mother Kausalya, Shri
Ramachandra went to His rooms with Sitaji, and they
observed the proper discipline.
According to our Bharatiya (India) tradition and culture, the
mother is given greater respect than the wife. There is a threefold relationship with the mother shraddhaa (faith), bhakti
(loving devotion), and pre`ma (love). With the wife there is
the two-fold relationship of Dharma and prema. The Dharma
and prema, however, must be reciprocal. When love crosses
the boundaries of decorum, it become disruptive. So, it must
have some Dharma in it. If the husband comes home feeling
exhausted and unwell, and the wife is too lazy to get up; she
lies on the bed and tells him to make a cup of tea for himself,
it is not proper behavior. The decorum is that the husband is
not only to be loved, he is also to be respected. The same
applies to the wife. There is no scope for dispute or strife
between them. The relationship between a husband and wife
is unbreakable; it is eternal. You have been told about the
vows taken by both during the marriage ceremony, when the
bridegroom accepts the hand of the bride. Both should
remember the pledges they made before the sacred fire, and
should maintain conjugal harmony.
When the citizens of Ayodhya heard that Shri Ramachandra
and Sitaji had commenced a fast, preparatory to the
Rajyabhishek (the Coronation ceremony), their happiness
knew no bounds. People started decorating not only their own
houses, but the whole city. Ayodhya was beautified in a very
short time. The Raja marga (the Kings thoroughfare) looked
extremely grand. Young and old, men and women all said,
131

May our Maharaja Dashrath live long, because it is thanks to

him that we are getting the darshan of Shri Ramachandras
Rajyabhishek.
The desire to see the abhishek was by no means limited to the
people of Ayodhya. It had spread to the masses in all
directions. A sea of people flocked to Ayodhya to see the
Coronation.
Thus, the people of Ayodhya and its neighboring States
crowded on the streets in the hope of seeing Shri Ramas
Rajyabhishek. Musicians started playing music on the streets.
There was celebrating in the rooms of the Queens Kausalya,
Sumitra and Sita. They were doing charity, and auspicious
rituals for good fortune. Kaikeyi, however, was too engrossed
in admiring her own beauty, and in loving thoughts of her
husband to know what was happening beyond her rooms. She
came to know of the abhishek when her maid servant told her
about it. You know that sorrow comes from the place of ones
attachment or pride.
Because of his old age, Dashrathji had the sudden thought of
making Shri Ramachandra the Yuvraj. The representatives of
the people endorsed his thinking. By chance, the auspicious
timing fell on the very next day. Dashrathji felt that it would
be best to accomplish this auspicious task without delay. He
knew that it would take considerable time for his messengers
to reach Mithila and Kaikeya, and bring back the Kings and
Bharat-Shatrughna. The auspicious timing would pass long
before they could reach Ayodhya. He felt confident that they
would all be happy to hear about Shri Ramachandras
Rajyabhishek; and not misconstrue his not calling them for it.
This is the reason Dashrathji forbore to send envoys to Mithila
and Kaikeya.
Some people believe that Dashrathji was deliberately devious,
due to political reasons. Their belief is based on the different
132

versions given in other Ramayanas. According to these,

Dashrathji had made a promise to Kaikeyi, at the time of their
marriage, that her son would be made King of Ayodhya. After
their marriage, Kaikeyi had once saved Dashrathjis life, when
he fell during the battle with the Asuras. Dashrathji was
pleased, and told her to ask for any two boons she liked. I
will save them for some other occasion, she had replied. This
is why Dashrathji felt that it would be best to crown Shri
Ramachandra while Bharat-Shatrughna were away.
Some people even believe that Kaiykeyis father, Ashvapati,
and brother, Yudhajit, had come to know that Dashrathji
would not make Bharat the King. They had started making
preparations for war, intending to defeat Dashrathji and make
Bharat King of Ayodhya. Dashrathji had come to know about
these plans, and that is why he was in such a hurry to make
Shri Ramachandra the Yuvraj.
However, these are all stories from other sources. One can, if
one searches carefully, find some indication to justify these,
but it would be difficult to state that Dashrathji had so many
considerations in mind.
Bhavabhooti has written, in Mahavir Charitam that ever
since Ravana, the King of Lanka had been told that he would
be killed by the son of Dashrath and Kausalya, he had spared
no effort to prevent the birth of Shri Ramachandra.
The Anand Ramayana describes that Ravana had kidnapped
Kausalya when she was just a few days old. He had also
kidnapped the baby Dashrath. He put them in two different
boxes, and put the boxes in two different rivers. He expected
that they would float in different directions, and drown. Then
there would be no chance of their getting married, or the one
who was to kill him, of being born.
See the ruling of the Lord! Both boxes floated until they
reached the shore of a small island. A boatman caught the
133

boxes, and opened them, He found a baby girl in one and a

baby boy in the other. Just then, many great Devtas and RishiMunis came there. They got the two babies married and
brought them to Ayodhya.
The Anand Ramayana also has a story saying that it was
Ravana who sent Parashuramji to Janakpur after Shri
Ramachandra had broken the dhanush. He thought that
Parashuramji would kill Shri Ramachandra for breaking
Shivajis dhanush, and he would be safe.
Ravana had also placed Bali on the road to Lanka. He told
Bali to kill Shri Ramachandra when they met. Ravana had,
furthermore, appointed Marich-Subahu, Tataka, and
Surpanakha for this job. Manthara was placed at Ayodhya to
harm Shri Ramachandra at every opportunity.
This tells us how alert Ravana was about his enemy, and the
elaborate plans he had made for his own safety. I am telling
you all these stories to make you familiar with the different
versions that are written about the life of Shri Ramachandra.
You may say that Ravana is moha (delusion), or you may say
that he is ahankaara (arrogance), or you may say that he is
something else. Those who do not like the character of
Ravanas Adhibhautik (physical) form, describe this
Adhidaivik (of divine influences) form, or Adhyatmik
(metaphysical) form. There is one group that believes Ravana
to be a bhakta of the Lord. The Lords servants, Jay and Vijay,
were born on this earth as Ravana and Kumbhakaran, because
of a curse given by the Sanakadi Rishis.
The maid servant, who gave the news of Shri Ramachandras
abhishek to Kaikeyi, was called Manthara. She had come from
Kaikeyis fathers place, and stayed with Kaikeyi as a
privileged person. She was quite impertinent.
Manthara went up to the terrace of Kaikeyis palace when the
city was preparing for Shri Ramachandras abhishek. She saw
134

the streets being sprinkled with scented water, and lotus

flowers being strewn here and there. She saw the flags that
fluttered all round. Manthara was amazed to see how beautiful
the city looked. She wondered why it was being decorated.
Her eyes fell on the terrace of Shri Ramachandras palace
close by. She saw Shri Ramachandras maid servant standing
there, looking elated. Why is Ayodhya so full of joy today?
she asked. Which festival is all this in aid of?
Dont you know anything? answered the other maid. Oh,
Shri Ramachandras abhishek will take place tomorrow! All
the preparations are for the Rajyabhishek.
Manthara was most upset to hear this news. She came down
quickly and went straight to Kaikeyis chamber in a rage.
Kaikeyi was lazing on her bad. Oh, you fool! cried
Manthara. You lie here in utter unconcern, when a mountain
of sorrow is about to fall on you and crush you! All your
happiness and good fortune is about to slip out of your hands,
because your husband is determined to harm you.
Kaikeyi was distressed to hear Manthara speak so roughly all
of a sudden. She sat up in bed and said, Manthara, what has
happened to upset you so much? Has anyone beaten you, or
abused you? Tell me, what is the cause of your agitation?
Nobody has beaten or abused me, said Manthara. Maharaj
Dashrath is planning to make Shri Ramachandra the Yuvraj
tomorrow. That is why I am filled with grief. I burn with
worry. I have come to tell you what is good for you. I know
that if sorrow comes to you, I will also be steeped in sorrow.
Tava dukhe`na kaike`yi mama dukham mahadbhave`t.
(Ayodhya Kand 7. 22)
Kaikeyi paid no attention to Mantharas sorrowful words. Her
ears were ringing with the joyful tidings of Shri
Ramachandras abhishek. She jumped up joyfully from the
135

bed, and gave Manthara a beautiful piece of jewelry.

Manthara! The news you have given me is very sweet. I feel
no differently towards my Rama and Bharat. I am overjoyed
to hear that the Raja will do the abhishek tomorrow. You may
ask for any boon, as a reward for bringing me such good
news. I will surely grant it!
Raame`vaa bharate` vaaham vishe`sha napalakshaye`,
Tasmaat
tushtaami
yad
raajaa
raamam
raajye`bhishe`kshyati.
(Ayodhya Kand 8. 35)
These words made Manthara even more unhappy. She used
her ability to speak skillfully, to frighten Kaikeyi with
dreadful possibilities. Kaikeyi! You are feeling happy about
the very thing that you should lament about! I am upset to see
your faulty understanding of the situation. The fact is that
Kausalya is the one who has the good fortune, because it is
her son who is being crowned. She will obtain unhindered
power over the whole world through her son. You will be left
standing before her with folded hands, like a servant!
Even these words of Manthara failed to affect Kaikeyi. She
began to speak about Shri Ramachandras many excellent
qualities. Oh, Manthara, she said, Why are you so full of
anger on this auspicious occasion? Ramachandra is as dear to
me as Bharat; perhaps even dearer, since he serves me even
more than he serves Kausalya. So, take it that it is Bharat who
is getting the Kingdom that is being given to Shri
Ramachandra. Shri Ramachandras nature is such that he
considers his three brothers to be no different from his own
self.
Mantharas fury increased at these words of Kaikeyi. Her
breathing became labored due to her distress. My Queen!
she said, You see good in the bad because of your folly. But
136

you do not know how precarious your position is. When Shri
Ramachandra becomes the King, it will be his son who will be
King after him. Bharat will be swept aside completely. Not
only that, he will be deprived of all luxuries, like an orphan.
Remember this if Shri Ramachandra becomes the King, he
will definitely send Bharat out of the Kingdom. He may even
have Bharat killed!
Dhruvam tu bharatam raamah praapya raajyamakantakam,
De`shaantaram naayayitaa lokaantaramathaapi vaa.
(Ayodhya Kand 8. 27)
Kaikeyis heart trembled in fear when she heard these terrible
words. Anger arose, and overcame her. Manthara! she cried,
I will not let Shri Ramachandra become the Yuvraj! I will
send him to the forest as soon as possible, and make Bharat
the Yuvraj instead!
But tell me, how can this be achieved? The preparations for
Shri Ramachandras Rajyabhiskek are all complete. The
abhishek will be done tomorrow. How can we stop it?
Manthara was pleased. I will tell you how to stop it, she
said. You have often spoken about the time of the de`vaasura
sangraama (the war between the Devtas and the Asuras),
when you had saved your husbands life. The Raja had been
pleased with you and granted you two boons. You had
deferred taking them at that time, saying you would ask for
what you wanted later on.
The time has come to ask for those boons. For one boon, ask
for Bharats Rajyabhishek to be done, instead of Shri
Ramachandras. For the other boon, ask for Shri Ramachandra
to live in the forest for fourteen years. When Shri
Ramachandra stays away from Ayodhya for fourteen years,
Bharat will win the hearts of people during that time. His rule
will be consolidated.
137

Now, go to the kopa bhavana (the chamber of anger) without

any delay. Lie down on the bare floor. Use no mattress. When
the Raja comes to you, refuse to look at him or speak to him.
Begin to weep and roll on the floor as soon as you see him.
There is no doubt that the King loves you so much that he
would be prepared to walk into a raging fire for your sake.
Neither can he do anything that displeases you, nor can he
bear to see you angry. He will not hesitate to give his life for
you.
He will, however, try to entice you by offering attractive
alternatives. Dont let yourself get tempted by any of the
alluring offers he makes. Remain firm in your demand. Before
asking for what you want, make sure that the Raja swears to
grant whatever you ask. Then, he cant turn back on his word.
My Queen! I repeat! When your boons are granted, and Rama
accepts to stay in the forests for fourteen years, and Bharat
becomes the King, then Rama will no longer be the Rama he
is today. His charisma will fade. Bharat will have no enemies
left. His rule will be absolute.
E`vam pravrajitashchaiva raamoraamo bhavishyati,
Bharatashcha gataamitrastava raajaa bhavishyati.
(Ayodhya Kand 9. 33)
Kaikeyi was convinced by Manthara, and pleased with her.
She began to shower praise on her. Although Kaikeyi was
intelligent and wise, she strayed onto the wrong path like an
ignorant child, under the influence of Manthara.
See how terrible is the consequence of kusanga (bad
association)! The Gita says that when a mans mind dwells
upon sense objects and indulgences, he gets attached to them.
He begins to associate with them. This association gives rise
to kaama (desire). When kama is thwarted, it causes krodha
(anger). Krodha creates sammoha (delusion and
138

unreasonableness). Sammoha makes the person forget his

sense of right and wrong, his duty and his conscience. When
the buddhi (intellect) is thus destroyed, the person will
definitely be destroyed too.
Dhyaayato vishayaanpunsah sangaste`shoopajaayate`,
Sangaatsanjaayate` kaamah kaamaatkrodhobhijaayate`.
Krodhaatbhavati sammohah sammohaatsmritivibhramah,
Smritibhranshaad
buddhinaasho
buddhinaashaad
pranashyati.
(Gita. 2. 62-63)
This is exactly what happened to Kaikeyi. Getting the
association of the wicked Manthara and acting on her advice,
the first thing Kaikeyi got was widowhood. Then, her son,
Bharat, disdained the throne, and disdained her as well. She
was disgraced for all time.
There is one more point worth noting. Even a crooked woman
like Manthara advised Kaikeyi to make Dashrathji take a
shapath (oath) on satya (truth), to swear that he would keep
his word, before she asked for the boons. This means, in
earlier times, people gave great importance to the vows they
took and the pledges they made. They considered a pledge an
irrevocable commitment.
In those days, people never backed out, once a pledge was
made. There is no saying to what depths a man may fall, once
he moves away from his principles, due to fear of sorrow or
trouble. It is the Dharma of a human being to be firm in ones
principles, and carry out the promise he made. This tells us
how much aatmabala (strength of character) he has.
Shraddhaa-vishvaasa (faith and confidence) are also strength
of character. A weak person lacks the capacity to endure
hardships. Nor can he have faith and confidence in any other.
Only a person who has this wealth of atmabal can be
139

satyapratigya (one who fulfills his vows), and dridhapratigya

(one is who firm in his resolve). That is why even the Shrimad
Bhagwat has a description of aatma-poojaa (worship of the
self), telling us not to starve the body, but keep it healthy.
Similarly, a shapath (to swear in the name of the Lord or a
loved one) was a very serious matter. People would test
criminals by making them take a shapath, because even
criminals feared to take a false oath. The present situation is
such that here is scant value for a pratigyaa (pledge or vow),
or a shapath. People are quick to make vows and break them.
A mans word no longer has any value.
Manthara turned Kaikeyis buddhi (intellect) to such an extent
that she was completely brainwashed. She went into the kopa
bhavan, removed her garland and necklace, and scattered
them on the floor. She put on soiled garments, and lay down
on the ground.
Dashrathji finished giving the instructions to his priests and
ministers, about Shri Ramachandras Rajyabhishek. Then he
went first of all, to Kaikeyis palace, to personally convey the
good news to her. Not seeing her anywhere, he asked the
servants where she was. Her maid servants told him timidly
that Kaikeyi had run towards the kopa bhavan in a temper.
Dashrathji felt terribly depressed. He was overcome with
gloom as he walked slowly towards the kopa bhavan. When
he saw her state, his concern knew no bounds. He could not
imagine why she should sulk on a day when everyone else
was rejoicing. He sat on the floor beside her, and started
stroking her lovingly.
Devi, he said, I cannot believe that you are angry with me.
Tell me who has displeased you. I am constrained to fulfill
every wish of yours, so tell me clearly what is in your mind.
Maharaj, said Kaikeyi, Neither has anyone harmed me, nor
have I been insulted by anybody. I have a wish, and I want
140

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

141

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

142

Ramayanamrita
:6:
The Valmiki Ramayana is a historical epic. Its main rasa
(emotion) is karuna (pathos). The Mahabharata is also a
historical epic, but its purport is the experience of the
shaanata rasa (peace). Innumerable episodes of conflicts,
battles, friction, ups and downs in life, etc have been
described in the Mahabharata, but at the end, the prevailing
emotion is nirve`dya disgust with worldly matters. The
predominant emotion in the Valmiki Ramayana is karunaa
pity, or compassion.
Among the rasas, some people consider the shringaara
(romance) rasa to be the main rasa. Others feel that karunaa is
a very lofty emotion E`ko rasah karunaa e`va
(Uttarcharita 3. 47), because it melts the heart and makes it
malleable.
The human mind collects all kinds of sanskaara (subtle
impressions) through innumerable past lives, from the parents
and grandparents from both sides, from prenatal experiences,
and from various other positive and negative influences. It
gets hold of some factors that get firmly embedded in it. If
they are vikaara (distortions, wrong tendencies), they take the
person to a wrong path. If they are sanskaras, they made the
person so rigid and dogmatic that he is disinclined to hear any
opinion but his own. In that condition, the mind of the person
becomes a superimposition (on the truth).
So it is necessary that some episodes come into our life, that
melt our hearts. These episodes may be visual or auditory
whether we see them, or hear about them our heart should
be melted by them. Our heart has become hardened, like wax,
or iron, or copper, or silver; set into a variety of forms. It has
143

been dyed in different hues, and is rigid with certain

convictions. None of them can be removed until our heart
melts. We get trapped in this world because we consider these
forms, colors, and convictions to be the reality. We are led
into doing injustice and wrong action, because of these
beliefs. Our convictions induce us to inflict pain on others. So,
until these are melted or burned, our hearts will not be able to
accept any lofty subject like the words of the satpurush
(saintly people), sadvichaara (good thoughts), sadbhaava
(goodwill), or svaanubhooti (realization). The good outlooks
then settle in the mind, and good is seen everywhere.
Come; let us now go to Ayodhya. As described yesterday,
Kaikeyi is lying in the kopa bhavan, with her dress in disarray.
Dashrathji is sitting on the floor near her. The night has been
spent in discussion. Dashrathji expressed concern over the
boons Kaikeyi asked, and lamented over them. He rebuked
her, reasoned with her, and told her repeatedly to take back
her demand. Kaikeyi remained unmoved. Even when
Dashrathji told her that he would die without Shri
Ramachandra, she ignored what he said.
Dashrathji accepted one of the boons Kaikeyi asked, saying
that he would crown Bharat instead of Shri Ramachandra. He
asked her to withdraw her second demand, of sending Shri
Ramachandra to the forests for fourteen years, but Kaikeyi
refused. The fact is that Mantharas words had raised such
perverse thoughts in Kaikeyi, that she did not think about her
own future. She remained obstinately set on getting what she
wanted.
Ultimately, Dashrathji was had no option but to accept both
the boons. I am bound by my Dharma of keeping my pledge,
he said. I am losing my consciousness, so I want to see my
beloved son Shri Ramachandra., who is always inclined
towards Dharma. Let him be brought here.
144

Dharmabandhe`na baddhosmi nashtaa cha mama che`tanaa,

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

145

When Shri Ramachandra came with Laxman, He bowed at the

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

146

Even these unpleasant words did not give pain to Shri

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

147

The tranquility of Shri Ramachandras chitta (state of mind)

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

148

would not be eased. My son! she wept, If that be the case,

take me with you.
Laxman could no longer contain himself. Mother! he said,
It is not at all to my liking that Shri Ramachandra should give
up the Rajya Laxmi (the wealth of the Kingdom) and go to the
forest for fourteen years. Father is old, and Kaikeyi has him in
her clutches, so he can do anything at this moment.
Laxman spoke of the many actions that could be taken against
Dashrathji and Kaikeyi. I will fight for Shri Ramachandras
Rajyabhishek, he declared. I will kill everybody who
opposes me. If necessary, I will not hesitate to imprison or
even kill Father.
Hearing Laxmans brave words, the weeping Kausalya said,
My son Ramachandra, you have heard what Laxman said.
Now, do what you think is right. In my opinion, you should
not go away from here.
Shri Ramachandra soothed His mother Kausalya, and
ultimately won her permission to go to the forest. Similarly,
He soothed Laxman, wiped his tears, and consoled him.
Shri Ramachandra then went to Sitaji. She had completed her
puja, and was waiting for Him to come. She kept thinking that
the Rajyabhishek would be over by now, and He would come
any minute.
As soon as Sitaji saw Shri Ramachandra approaching, she
noticed the sorrow in His face. Nath (lord), she said, Why
are you sad? How is it that you are not happy at a time when
you should be pleased about your Rajyabhishek?
Shri Ramachandra told her all that had transpired. My
beloved, I will go to the forest, but you must remain here, and
fulfill your Dharma.
Sitaji was somewhat annoyed to hear this. What are you
saying? she asked. I feel like laughing to hear you say such a
thing, because it is not worthy of a Prince like you! For a wife,
149

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

150

Shri Ramachandras eye fell on Laxman, who stood there with

tears streaming down his face. He had been present during this
whole discussion. He caught hold of Shri Ramachandras feet.
Arya (noble Sir), he said, I will go to the forest with you!
At first Shri Ramachandra tried to convince Laxman with
different arguments, to stay back. When He saw that Laxman
was determined to go with Him, he gave His consent.
After this, Shri Ramachandra called all the Brahmins,
Brahmacharis (celibate students), servitors, and well wishers,
and distributed all His and Sitajis wealth among them. He
went with Sitaji and Laxman to Kaikeyis palace, to have the
darshan of Dashrathji.
Dashrathji got up as soon as he saw the three of them coming.
He ran towards then as fast as his legs would go, but before he
could reach them, he fainted and fell on the ground. All the
men and women present were in an uproar. The hearts of Shri
Rama-Laxman and Sitaji melted in anguish. All three helped
to lift Dashrathji gently and lay him on his bed. When
Dashrathji regained his consciousness, Shri Ramachandra
asked his permission to leave for the forest. Sita and Laxman
wish to go with me, He said. I tried my best to convince
them to remain here, but they do not wish to stay here, so
please give them leave to go to the forest, too.
My son! cried Dashrathji, I am deluded because of my
boons to Kaikeyi. So, dont bother about what I say. Make me
a prisoner and seat yourself on the throne of Ayodhya.
Aham raaghava kaike`yya varadaane`na mohitah,
Ayodhyaayaam tvame`vaadya bhava raajaa nigrihya maam.
(Ayodhya Kand 34. 26)
No, Maharaj, replied Shri Ramachandra. May you rule this
world for thousands of years. I will now live only in the
forests, because I have no wish to accept the Kingdom. I will
151

go around the forests for fourteen years, fulfill the pratigya,

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

152

Dashrathji was silenced. Kaikeyi got up herself and brought

valkal-cheer for Shri Ramachandra, Laxman and Sita. Wear
these, she told them, and go into the forest immediately.
Shri Ramachandra and Laxman wore the valkal-cheer, but
Sitaji did not know how they were to be worn. She stood there
helplessly, holding them in her hands. Seeing this,
everybodys eyes filled with tears, but Kaikeyis heart did not
soften.
Ultimately, Shri Ramachandra made Sitaji wear the valkal.
The other Queens of Dashrathji kept saying that Sitaji should
stay back with them, but Shri Ramachandra ignored them.
Just then Vasishthaji came there. His eyes, too, filled with
tears at the sight that met his eyes. Evil minded Kaikeyi! he
said, You are truly a blot on the lineage of the Kaikeya
Kingdom! Wicked woman, you want to cross all limits! Hear
this the very Bharat for whom you are doing all this, will
when he comes put on valkal-cheer and go with his brother
Shatrughna to Shri Rama-Laxman and Sita in the forest. No
Kingdom will remain where Shri Rama is not present, but
even the forest will become an independent Kingdom if Shri
Rama lives there!
Kaikeyi, Sita is your daughter-in-law! It is absolutely
unsuitable that you make her wear valkal. Remove the valkal,
and give her the best of garments to wear. It is only Shri
Ramachandras vanavasa you have asked for; not Sitas. So,
she will go to the forest wearing her full and proper dress.
Dashrathji also scolded Kaikeyi, and she kept quiet. Sitaji did
not take off her valkal because she wanted to dress like her
husband.
I do not want to elaborate because the time is limited. I just
want to say that this episode of Shri Ramachandras leaving
for the forest, is one that melts all hearts. People always say
that they hope that no problem or misfortune ever comes into
153

their lives, but siddhi (success or achievement) is born from

suffering. It comes to the person who endures and faces
trouble. Bhavabhooti has given the example of gold. Gold is
burnished by heating. In the same way, the karuna rasa in
Shri Ramachandras life melts the human heart and makes it
bright.
Had Shri Ramachandra not endured the hardships of the
forest, how could He have met so many people? How would
the vanavaasi (forest dwellers) have got the benefits He gave?
How would the people living in these places have gained the
happiness of being with Him? How would people come to
know of Shri Ramachandras deep love for His people? How
would people gauge the extent of His sacrifice, and His love
for His brothers; and how much He respected His fathers
commands?
There is no doubt that had Shri Ramachandra remained at
Ayodhya and accepted the throne, His life would never have
been so lustrous. Nor would people be so attracted towards
Him.
According to the Valmiki Ramayana, the character of Shri
Ramachandra is the base for the exalted position He holds in
peoples hearts. Shri Ramachandra is not merely the Raja or
Maharaja who lives in the city of Ayodhya. He goes into the
forest now, as He went with Vishwamitraji earlier. His
purpose is to protect the saddharma (the real Dharma) and
satpurusha (saintly people). He will meet the forest tribes like
Kola, Bheela, and people who live on the mountains. He will
meet monkeys and other forest dwellers, and bring them all
good fortune. He will also bring good fortune to the Rishis,
Maharshis and the Satpurush living in seclusion or in
Ashrams. Just as the Bhagwan doesnt live only in Vaikunth;
He also descends to this earth, Shri Ramachandra doesnt live
only in palaces, He also goes into the forests. He wants to
154

meet everybody who lives in the remote areas, and understand

their joys and sorrows. Unless He meets them and understands
the joys and sorrows of all His people, how will He know of
their problems? A King must know about the problems of all
his people, and make suitable arrangements for the welfare of
all.
Kaikeyis deep love for Shri Ramachandra is mentioned even
in the Valmiki Ramayana. Some of the other Ramayanas say
that Shri Ramachandra had, on the strength of His love,
obtained a boon from Kaikeyi. The boon was that Kaikeyi
should send Him to the forest for fourteen years, so that He
could benefit the people there. Kaikeyi, too, had made Shri
Ramachandra take a pratigya that He would accept the throne
of Ayodhya when He returned. She told Shri Ramachandra
that He must obtain knowledge about every person, object, the
birds and animals, species of creepers and trees; because this
knowledge would help in making His reign excel in every
way.
That is why you will see that Kaikeyi is rebuked by
Dashrathji, Bharat-Laxman-Shatrughna, and even Vasishthaji.
However, when anyone speaks ill of her in the presence of
Shri Ramachandra, He says, Only a person who has never
had the association of Saints and Mahatmas can blame my
mother.
Dosha de`hi jananee jada te`hi,
Taahi na saadhusabhaa je`hi se`yi.
Shri Ramachandras attitude towards Ravana is also free of
blame this is indicated clearly in the Valmiki Ramayana. He
knew that Ravana was His servant in his previous existence.
Had Ravana not been born, who would Shri Ramachandra
have fought with? Who would He have killed and uplifted?
155

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

156

Then Sumitra told Laxman, My son, Shri Ramachandra is not

only your elder brother, he is also your well-wisher; love him
deeply. I am sending you to the forest so that you can serve
them. Never be careless in your service. Today onwards, Shri
Ramachandra is your father, and Sita is your mother, and the
forest is your Ayodhya. So go happily.
Raamam dasharatham viddhi maam viddhi janakaatmajaam,
Ayodhyaamataveem viddhi gachha taata yathaa sukham.
(Ayodhya Kand 40. 9)
Then Shri Ramachandra, Sita and Laxman took leave of all,
and came out of the palace. They climbed onto the chariot that
stood ready, equipped with all their astra-shastras. The chariot
moved forward at a word from Shri Rama. All the people
cried out in anguish, and started to follow the chariot. Sarathi
(driver), they called, go slowly! We want to have a darshan
of Shri Rama-Laxman-Sita, because we will not be able to see
them now.
Dashrathji, too, cried out, I will look at my Rama! He came
out, and began to follow the chariot. Kausalya also came out,
saying, O Rama! O Sita! O Laxman! She began to run after
the chariot. Sumantra! called Dashrathji, Stop! No,
Sumantra, said Shri Ramachandra. It will not be right to stop
now. It will only create more suffering. Let us go faster.
Sumantra had to obey Shri Ramachandra. He urged the horses
to go faster, and the chariot was soon out of sight. However,
Dashrath and Kausalya kept looking after it till they could no
longer see even the dust of the wheels. Dashrathji collapsed,
and fell on the ground. Kausalya tried to support him by
holding one arm, and Kaikeyi held the other. As soon as
Dashrathji saw Kaikeyi, his body burned as though on fire.
Dont touch me! he cried. I dont want to look at you! You
are not my wife! Then Dashrathji told his servants, Carry me
157

to Kausalyas palace. That is the only place I can get some

peace. The servants obeyed him. When he reached
Kausalyas palace, he found that he could not see anything.
Kausalya, he said, my vision has gone with Shri
Ramachandra! I am unable to see you. Come near and touch
me.
Kausalya was feeling utterly wretched at being separated from
her son. Her distress became intense when she saw her
husbands condition. Seeing her weep in helpless frustration,
Sumitra came close to her and tried to give her courage. My
sister, what are you weeping for? she asked. Your son, Shri
Ramachandra has gone to the forest to fulfill the pratigya of
his father, who is a Mahatma. Sita who is like a Laxmi
incarnate, and Laxman who is a superb archer, have elected
to go with him. The sun, moon, and wind all know his
greatness, so they will all serve him. Shri Ramachandra is a
valiant warrior. Moreover, Mahatma Vishwamitra has given
him a number of divine weapons. No enemy can stand against
him. He will live in the forest as he lived in Ayodhya. I tell
you truly please believe what I say it will not be long
before the stipulated period of vanavasa is over. You will soon
see Shri Ramachandra, Sita and Laxman bowing at your feet.
You should be giving courage to others! Why are you
breaking down like this?
Sumitras words dispelled Kausalyas sorrow like the clouds
are scattered in autumn.
Sadyah shareere` vinanaasha shokah sharadgatau me`gha
ivaalpatoyah.
(Ayodhya Kand 45. 31)
Even after Dashrathji, Kausalya and some others turned back,
the people of Ayodhya continued to follow Shri
Ramachandras chariot. Shri Ramachandra was deeply moved
158

to see their love. He loved His people as His children. In

Sanskrit, the word prajaa (people) means putra (son). So, Shri
Ramachandra said lovingly, O my people, I am going to the
forest only to protect my fathers commitment to keep his
pledge. I cant turn back! Please go back, and please give even
more love to my brother Bharat than you give to me. He may
be young in years, but he is old in Gnan. His nature is very
tender. I am confident that he will prove to be an excellent
King. He will dispel all your fears.
Ultimately, Shri Ramachandra said, You should definitely
listen to my appeal, and return to Ayodhya. You should try in
every way to ensure that my father does not suffer.
The people, however, loved Shri Ramachandra too much to
leave Him. The more He urged them to return, the more they
wanted Him for their King.
Then, the Brahmins, the learned and elderly people in the
group came forward. They gave their arguments, urging Shri
Ramachandra to return to Ayodhya. Seeing them, Shri
Ramachandra got down from the chariot, and walked beside
them, listening to what they had to say. They reached the
banks of the Tamasa River, as they talked. Shri Ramachandra
decided they would spend the night there.
Nobody ate or drank anything that night. They stayed up till
past midnight, talking among themselves. It was in the small
hours of the night that fatigue finally overcame them, and they
dropped off to sleep. Shri Ramachandra, Sita, Laxman and
Sumantra were, all four, wide awake.
The people are saying that if I dont turn back, they will live
with me in the forest, thought Shri Ramachandra. The
Brahmins refuse to leave me. They will stay with me, doing
their Yagyas. They are not worried about what they will eat.
They are willing to subsist on wild berries and leaves. How
much they love me! But, for one thing, Ayodhya will not be
159

the same without them. For another, my vanavasa will not be

fulfilled if my people remain with me. A third factor is that
they will face tremendous discomfort in the forest. They are
not prepared to listen to reason, so it is best that I go away
quietly while they sleep.
Shri Ramachandra told Sumantra to quietly pole the horses,
and take them away. Shri Ramachandra, Laxman and Sitaji sat
in the chariot as soon as it was ready. Sumantra drove it in a
way that the wheel tracks would be untraceable.
This is Shri Ramachandras sheel! He could, had He so
desired rebuked His people and compelled them to return to
Ayodhya, but that was not in His nature to do. So, He slipped
away quietly.
Actually, good qualities like sheela (kindness and modesty),
saujanya (goodwill), samataa (equanimity), asanagataa (nonattachment), tyaaga (sacrifice), tapasya (asceticism), are the
virtues that make a man complete. Shri Ramachandra had an
abundance of them. Unless a person has these qualities he can
neither understand Shri Ramachandras lofty character, nor
inculcate these qualities into his own life.
Shri Ramachandras chariot progressed steadily. The villagers
in all the surrounding areas had come to know about the
vanavasa. So, the people of the villages they passed began to
walk with the chariot. When they reached the boundary of the
Kausal kingdom, Shri Ramachandra turned to face Ayodhya,
and bowed His head. Ayodhye`, He said, I will have your
darshan when the stipulated time of the vanavasa is over.
Then He turned to the villagers with tears in His eyes. You
have done me a great favor by following me for such a
distance, He said. Now, please grace me by bidding me
farewell and returning to your homes. The villagers wept as
they turned back homewards.

160

The chariot reached the city of Shringaverpur that was built

on the banks of the Ganga. King Guha of the lineage of
Nishad ruled this place. He loved Shri Ramachandra as much
as life itself. When he heard that Shri Ramachandra was
coming, he went to welcome Him, accompanied by his
ministers, relatives and associates. When he began to bow,
Shri Ramachandra lifted him up and embraced him. It is Shri
Ramachandras exceptional quality that He does not see
anyone as superior or inferior. He accepts people as His own,
even when they are considered socially inferior. He has no
hesitation in befriending anyone.
Maharaj, said Guha. I am overjoyed to have a beloved guest
like you! From today onwards, my Kingdom is your
Kingdom. Please accept it. Guha then placed all kinds of
tasty dishes before Shri Ramachandra, and invited Him to
have some food.
Shri Ramachandra showed His pleasure at seeing Guha and
his people well and happy. He asked whether all was well in
his Kingdom. At last He said, Nishadraj! I accept all this
tasty food you have offered by touching it with my hand, and I
ask you to take it back. The reason is that we will fast in the
tirtha (holy place) today. Please do arrange for fodder and
water for our horses. Feeding them will be welcoming me.
A grass bed was prepared under a tree for Shri Rama-Sita.
They lay down to rest. Guha wanted that Laxman should also
lie down on another bed and get some rest, but Laxman had
no wish to sleep. He sat, leaning against a tree close by. Guha
sat beside him. They talked through the night, guarding Shri
Sita-Rama.
Guha had a deep love for Shri Ramachandra. Moreover, he
was a king, and knew the treachery Kings are capable of. So,
he did not trust Bharat. He made arrangements for Shri
Ramachandras safety up to far distances.
161

In Goswami Tulsidajis Ramcharitmanas, the conversation

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

162

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

163

This appealed to Shri Ramachandra. Shri Rama-Sita-Laxman

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

164

are they? What are they doing? What did Rama say when he
bid you farewell? What did Sita say? What did Laxman say?
Sumantra replied to all the questions, but did not convey
Laxmans message. Laxman had uttered bitter words of
reproach, and Shri Rama had forbidden Sumantra to convey
them.
It came as a great shock to Dashrathji, to accept the fact that
Shri Ramachandra would not return for fourteen years. He felt
defeated and lamented inconsolably. Kausalya tried her best to
comfort him, but her words fell on deaf ears. Dashrathji wept
as he told her about how he had been cursed, long years ago,
by the aged parents of a Rishi Kumar (a young Rishi) he had
shot and killed inadvertently. Dashrathji was out hunting at
night. He heard the sound of water being disturbed, and
thought it was a wild animal that had come to the river to
drink water. He shot an arrow in the direction the sound came
from, and the arrow hit the young man who had come to fill a
pot of water for his aged parents. The parents had cursed
Dashrathji, saying that he, too, would suffer from the same
anguish of being separated from his son. Their curse is now
fulfilled, said Dashrathji. My death is very near now.
Dashrathji continued to lament in this manner. All present
listened helplessly, until sleep overcame them. In the middle
of the night, Dashrathji called out, Rama! Rama! as his spirit
left his body.
The following morning, people were in an uproar when they
heard of Dashrathjis death. Everybody gathered there.
Dashrathjis body was preserved as per Vasishthajis
instructions, and men were dispatched to call Bharat to
Ayodhya immediately.
Bharat had had a nightmare about Dashrathji that night. He
could not enjoy the entertainment his friends had arranged for
the day. Then, Vasishthajis messengers arrived, and told him
165

only that Vasishthaji had asked him to return with all possible
speed. Bharatji took permission from his grandparents, and set
off in a chariot at once.
When Bharatji reached Ayodhya, the city was looking
desolate and empty. He felt concerned, anticipating bad news.
He got down quickly from his chariot and went into
Dashrathjis palace. Not seeing his father there, he went to the
palace of his mother, Kaikeyi. He bowed to her. She jumped
up joyfully and embraced him, and smelt his head. She drew
him down beside her and started to ask about the well-being
of her parents and relatives. Bharatji replied shortly. All is
well there, Mother, but where is my Father? I came here
hoping to have his darshan.
My son, said Kaikeyi. Your father has, after a long rule,
departed from this world. Bharat broke down to hear this.
Mother, he wept, Please inform Shri Ramachandra at once
that I am here. He is my only refuge now; he is my father. I
want to bow at his feet.
Kaikeyi had to tell him what had happened in his absence.
Shri Ramachandra has gone, with Sita and Laxman, to the
forest for fourteen years. I have sent them away, because your
father was planning to do Shri Ramachandras Rajyabhishek.
This did not seem right to me. So, I demanded the Rajya
(Kingdom) for you and vanavasa for Shri Rama. Do not
grieve; be brave. Complete the last rites of your father, and
then rule the world.
Bharats grief became unbearable as he grasped what Kaikeyi
was saying. O Kulakalankini (a blot on the lineage)! You
have heaped sorrow upon sorrow on me, by sending Father
from this world, and making my brother a vanavasi! You have
given pain to my mothers Kausalya and Sumitra by separating
them from their sons. It will be hard for them to stay live now.
Oh, didnt you know that the tradition of our lineage is that
166

the eldest son becomes the King and his brothers serve under
him? Your thoughts are sinful! I will never fulfill your wish.
You have laid the foundation of such a crisis for me that it can
kill me. There is only one solution, and that is for me to go to
the forest and bring back my elder brother and have his
Rajyabhishek done.
After saying this, and a great deal more in the same vein,
Bharat became unconscious. Later, when he regained
consciousness, he blamed Kaikeyi bitterly yet again, and then
went off in the direction of Mother Kausalyas palace.
Kausalya had set out, along with Sumitra, to meet Bharat, as
soon as she heard that he had returned. She had become so
weak and sorrowful that she fainted on the way. Bharatji ran
to her and held her close, weeping inconsolably. When
Kausalya came to her senses, she embraced Bharat lovingly.
However, some bitter words slipped out, My son, you wanted
the Rajya. Now you can rule it; Sumitra and I will go and live
with our sons and daughter-in-law.
Bharatji could not bear these words. He fell at Kausalyas feet
and said, Elder Mother! Dont say such things! I had no idea
about what was happening here. I am completely innocent!
Bharatji took several oaths to convince Kausalya that he had
no hand in, or knowledge of what had happened. People can
read these shapath in the Valmiki Ramayana. Bharat fell
unconscious to the ground.
Kausalyas heart melted. My son! Enough! Dont take any
more oaths. I am convinced that you have not been lured away
from the path of Dharma. Get up, collect yourself, and do
your duty. Bharatji was breathing painfully and lamenting
continuously. The night passed in deep dejection.
Vasishthaji and the Ministers gathered the next day and the
last rites of Dashrathji were done according to our Shastras.
The shraaddha kriyaa (the ritual for the departed soul) was
167

done on the twelfth day. Bharatji gave gifts to Brahmins and

did a lot of charity.
The ritual of the shraaddha helps to increase shraddhaa
(faith). Shraddhaa rises in the heart of a person who does a
shraaddha. He develops the faith that the jeevatma (the Atma
attached to a body) exists even after the body dies. The
Ishwara is the one who gives the fruits of actions and deeds.
So, the items offered in a shraaddha are seen by the Ishwara,
and sent to the realm where the jeeva is, giving comfort to the
departed soul. If the jeevatma has obtained liberation, the fruit
of the shraaddha is bestowed on the person who does the
shraaddha. The fruit wont come back in the form of the
pinda (symbolic ball of rice that is offered to the departed soul
to eat), or any other item. It comes in the form of peace and
comfort. The items offered in the ritual are merely a method
of sending ones faith, because shraddhaa (faith) is a Devta;
and a Devta needs a vehicle, or action, on which he can come
and go. If you simply fold your hands and offer a couple of
flowers, it will reach the Devta on whom you have faith. The
ritual of shraaddha as given in our Shastras is far from being
unscientific. There is a great science behind it, so we should
try to understand it.
When the shraaddha was done, Bharat and Shatrughna
recalled all the noble qualities of their father. They grieved for
him. Vasishthaji somehow managed to bring them to a
semblance of normality.
After the ritual of the thirteenth day was over, Shatrughna
who seldom voiced his opinion said, Brother, it is most
unfortunate that even my elder brother Laxman could not stop
Shri Ramachandra from going to the forest. He ought to have
imprisoned Father without thinking of right and wrong!
As Shatrughna spoke, he noticed Manthara passing by,
bedecked with jewelry. He caught hold of her plat and began
168

to drag her in fury. Manthara started screaming for help.

Kaikeyi heard her screaming and came to save her, but
Shatrughna rebuked her so sternly that she drew back in fear.
Ultimately, Bharatji said, Shatrughna, I would also have
killed Manthara, but I am afraid that if Dharmatma Shri
Ramachandra hears that she has been killed, he will never
speak to us again. So, forgive her. Shatrughna let Manthara
go.
The Ministers and Officers all pleaded with Bharatji to accept
the throne. The Kingdom is without a ruler, now, they said.
Maharaj had pledged that you would be made the King, so it
is right and proper that your abhishek should be done. Please
allow us to do your Rajyabhishek.
What are you saying! exclaimed Bharatji. Shri
Ramachandra is my elder brother, so it is he who will be the
King. I will take the entire Army with me, and go to the
forest. I will do Shri Ramachandras Rajyabhishek and bring
him back to Ayodhya. Please see to it that the road to the
Ganga is made smooth, so that the people can travel in
comfort.
Vasishthaji summoned a large conference, inviting the
Ministers and advisers, Generals of the Army, Brahmins,
Kshatriyas, Vaishyas and others, to discuss the matter. BharatShatrughna were present. In front of them all, Vasishthaji
proposed that Bharat should give his consent for the
Rajyabhishek, since Bharats father as well as his elder
brother, Shri Ramachandra, had given the Rajya to Bharat. So,
Bharat should now take up the responsibility of protecting the
world.
After hearing this proposal, Bharat spoke, with tears in his
eyes. Gurudev, he said, this Kingdom and I both belong to
Shri Ramachandra, so you should place only the proposals
that are Dharma-sangat (righteous) at this meeting.
169

Dharmatma Shri Ramachandra is my senior both in age and

in virtue. He alone is entitled to the Rajya. I would be
considered a blot on the Ikshvaku vansha if I were to agree to
become the King. The sin my mother has committed is
deplorable. For that, I fold my hands and bow to Shri
Ramachandra, from where I stand. I wish to follow him under
all circumstances. If I dont succeed in bringing him back, I
will pray to be allowed to go, like Laxman, with him to serve
him.
Then, in front of Vasishthaji, Bharatji told Sumantra to inform
all the Ministers, Generals, close relatives, and important
people that they would leave in the morning. All the people
present burst into spontaneous praise of Bharatji. They set off
the next morning. Kausalya and the other Mothers,
Vasishthaji and the other priests, the Ministers and the
Generals, and the important citizens all accompanied Bharatji.
They rode on horses, elephants, and chariots. They soon came
to Shringverpur.
I have already told you that Guharaj of Shringverpur was
devoted to Shri Ramachandra, and he also harbored some
doubts about Bharatji. He suspected that Bharatji was taking
his great Army to harm Shri Ramachandra. He kept his own
Army on alert, and instructed the boatmen not to ferry anyone
across the Ganga without his permission. He was confident
that incase Bharatjis intentions were bad, he would fight
Bharatji and rout his Army.
So, Guha prepared for war, but maintained the correct
etiquette of going forward in a formal welcome with suitable
gifts, accompanied by his Ministers.
Sumantra had told Bharatji that Raja Nishad of Shringverpur
was a great friend of Shri Ramachandra. So, as soon as
Bharatji saw Guha, his eyes filled with tears of love and
gratitude. He embraced Guha warmly.
170

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

171

They all spent the night at Bharadvajjis Ashram. Bharadvajji

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

172

No, Laxman, said Shri Ramachandra. Dont say such

things. I think that Bharat would have heard about our
vanavasa when he returned from his grandparents. He is upset
about it, and is coming to meet us, as per the tradition of our
lineage. There can be no other purpose in his coming. It is
impossible for him to have any thought of harming us. Dont
say anything harsh to him when he comes here. If you do, I
will take it that you are saying it to me.
Laxman felt ashamed when he heard the words of his
dharmaparaayana (inclined towards Dharma) elder brother.
My brother, he said, it may also be that Father is coming to
meet you, and has brought the Army with him?
Yes, replied Shri Ramachandra, that is possible.
Bharatji got the information about the location of Shri
Ramachandras parna kutir. He requested Vasishthaji to come
with the Mothers, and went ahead with Shatrughna. As soon
as he saw Shri Ramachandra, he ran forward, but before he
could reach Shri Ramachandras feet, he fell, crying, Oh
Arya! Shatrughna, too, wept as he bowed at Shri
Ramachandras feet. Shri Ramachandra raised them lovingly,
and embraced them both. Tears flowed from His eyes.
Shri Ramachandra showered both brothers with love. Under
the pretext of asking whether all was well, He gave them a
sermon about proper governance. Then He asked, Why have
you come barefoot, wearing valkal? You were to stay at
Ayodhya and look after Father and our Mothers. You were to
look after the Kingdom and the people.
My brother, said Bharat, we have come to take you back to
Ayodhya. Come, and accept the Rajya.
How is that possible? said Shri Ramachandra. Bharat
reiterated his pleas for Shri Ramachandra to accept the throne,
and told Him about the death of their father.

173

Shri Ramachandra almost fainted with grief. He began to

lament. Then He went to the banks of the Mandakini River
and gave ablutions for Dashrathji. He gave a pindadana of
some berries mixed with roots, since that was all He had. He
placed this on grass and wept as He said, Maharaj, be
pleased, and accept this offering of food, because this is our
food now. The Devtas accept the food we eat.
Idam bhunkshva mahaaraaja preeto yadashanaa vayam,
Yadannah purusho bhavati tadannaastasya de`vataah.
(Ayodhya Kand 103. 30)
Thus, Shri Ramachandra finished the shraaddha karma on the
banks of the Mandakini. He had just reached His hut when
Vasishthaji arrived with the Mothers. Shri Rama, Laxman and
Sita bowed down at everybodys feet. They sat down to think
matters over. Nobody spoke.
Brother, said Bharat after a while. Father gave his boons,
and satisfied my mothers demand, and my mother gave me
the Rajya. I now offer the Rajya at your feet. Please take care
of it. It is not possible for anyone except you to look after this
Rajya.
Bharatji began to weep. Seeing him weep, Shri Ramachandra
reminded him of the body being transient, and spoke about the
immortal Atma. Bharat went on pleading for Shri
Ramachandra to accept the Rajya. Then Shri Ramachandra
told Bharat, At the time of Mother Kaikeyis marriage to
Father, your Grandfather had made Father promise that the
son born to Kaikeyi would be made the King of Ayodhya.
After that, at the Devasura sangram, Mother Kaikeyis service
to Father was further reason for him to give her the boons. So,
go and look after the Rajya now, and let me complete the
stipulated time in the forest.
174

A learned Brahmin called Jabali began to give his argument.

Shri Ramachandra! Why do you talk like someone who lacks
understanding? In this world, who is the father of whom?
Who is whose mother? All relationships are false. This life is
meant to be enjoyed in pleasure and luxury. So, leave all talk
of Dharma-karma, and pratigyaa-paalan (keeping pledges).
Return to Ayodhya and look after your Rajya.
Jabalis talk annoyed Shri Ramachandra. Brahmana Devta,
He said, why do you talk like an atheist? The behavior of a
man shows whether he comes form a noble lineage or a lowly
one. A person who crosses the limits of one principle can
cross the limits of all principles. I am surprised that my father
appointed a person who promotes the wrong principles as one
of the priests of his rituals.
Seeing that Shri Ramachandra was annoyed with Jabalis
words, Vasishthaji hastened to intervene. Shri Ramachandra,
he said, Jabali is a great Tattvagnani. He is knowledgeable
about the progress and regressions of life. It is only his love
for you that has induced him to speak like an atheist. He cant
bear to see you go for vanavasa; he wants you to return to
Ayodhya.
Then Vasishthaji narrated the history of the Ikshvaku vansha,
and the tradition of the lineage. The eldest son is always
made the King. A younger brother cannot sit on the throne as
long as his elder brother is living. So, dont destroy the
Dharma of your lineage. Return to Ayodhya and look after
your people. As your Guru, this is what I say.
Even this failed to convince Shri Ramachandra. His resolve to
obey His fathers command remained unshaken. When no
argument prevailed, Bharatji sat down on a grass mat in
protest. Neither did this form of pressure from Bharatji induce
Shri Ramachandra to relent. Look, Bharat, He said. It is
against the Dharma of a Kshatriya to pressurize anyone by
175

this method of protest. Get up and go to Ayodhya, and ensure

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

176

atraiva, which gives the indication that the Paramatma who

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

177

Ramayanamrita
:7:
Our books on Dharma tell us that we should model our
behavior on Shri Ramachandra, and not on Ravana or any
other demon.
Ramaadivat pravartitavyam na raavanaadivat.
(Kavyaprakash 1. 2)
This is best explained to people through the medium of
poetry, which is as sweet as the voice of a friend or wife.
Poetry is the most effective method of giving any teaching. It
is not enough to give commands like Brahmaji, because not
everyone is obedient. If something is said affectionately and
sympathetically, on a level of equality, and with simplicity, it
will definitely have an impact. This is the specialty of the
Valmiki Ramayana. Its creator is related to the earth, and all
the characters in it, including Shri Sita-Rama-Laxman and
others who are gives as role models, also walk on the earth as
humans.
As mentioned yesterday, had Shri Ramachandra become the
King and stayed on at Ayodhya, it would have been very
pleasant for Him. He already had the love of everybody there.
However, He would not have met the forest tribes and the
great Rishi-Munis He met during the vanavasa. It is a Kings
principal duty to establish contact with all the people in his
realm, and protect the good people in it. The rule under which
good people do not feel secure is not a good rule. It is also a
fact that good governance does not have scope for favoring
any majhab (religious sect), caste, city, forest, or region. The
greatness of a ruler lies in his ensuring that offenders are
punished, and good people live in safety.

178

Up to last evening, we had a birds eye view of the Valmiki

Ramayana until the Ayodhya Kand. It was mainly Shri
Ramachandras deep love for His family, citizens, and people
that was described. Today we step into the Aranya Kand, as
Shri Ramachandra enters the Dandakaranya.
The Dandakaranya is a mahaa aranya (a great forest). Once, it
used to be a civilized habitation, but later on it turned into a
dense forest. Rishi-Munis had begun to live there. They would
subsist on flowers, fruits, etc and practice asceticism.
It is important to keep one point in mind. The only means of
removing the conflict between the wealthy and the poor, are
the Rishi-Munis or Monks, who have sacrificed all worldly
considerations to lead a life of austerity. Seeing how serene
and content they are, even though they have nothing, makes
the poor people feel that wealth is not essential for happiness;
and makes the wealthy feel that wealth is not the only source
of happiness. Happiness is present even in sacrifice and
asceticism. So, there is always a need in this world, of
sacrifice and asceticism, to bridge the gap between the
wealthy and the poor, and for developing mutual goodwill.
Peace and prosperity can never prevail without these. It is the
tyaagi-tapasvee (those who sacrifice those who endure
hardships) who upholds this earth.
When Shri Ramachandra went into the Dandakaranya, He saw
that it was full of a variety of fruits and flowers. The huts of
the Rishi-Munis were clean, and scattered here and there.
Mantras from the Vedas resounded in the air, and spirals of
smoke from sacrificial fires rose up. Shri Ramachandra was
enchanted by the beauty of these Ashrams. He unstrung His
bow.
The Rishi-Munis recognized Shri Sita-Rama. They were
amazed to see such beauty and sweetness. They arranged for a
straw hut for them, and did the rituals of welcome. Then they
179

gathered together, and said, Shri Ramachandra! You are our

King, whether you stay in the city or in the forest. You are the
ruler and protector of all the people, so you should protect us.
Te` vayam bhavataa rakshyaa bhavadvishayavaasinah,
Nagarastho vanastho vaa tvam no raajaa jane`shvarah.
(Aranya Kand 1. 20)
We have pledged non-violence to all beings; we have
conquered our anger and our senses. Our only wealth is our
asceticism. So, protect us as a mother protects the unborn
baby in her womb.
Nyastadandaa vayam raajanjitakrodhaa jitendriyah,
Rakshaneeyaastvayaa shashvad garbhabhutaastapodhanaah.
(Aranya Kand 1. 21)
Shri Ramachandra, Sita, and Laxman stayed at the Ashram of
these Rishi-Munis that night. Next morning they took leave
after giving the assurance that they would be given protection.
They went deeper into the Dandakaranya. This is the starting
point of Shri Ramachandras destroying the wicked and
protecting the good.
You see, if we consider Shri Ramachandra to be the Bhagwan,
and the Devta of the Devtas, we can worship Him; but we
cant follow His example. If we believe that He is the essence
of Gnan, the one who destroys delusion, attachment, desire,
and anger, then how will we overcome our own negative
tendencies unless and until we obtain Gnan? We can succeed
only if we become spiritual seekers and obtain Gnan. If we
have no wish to obtain Gnan and remove our lowly
tendencies, our gnaana-svaroopa (the essence of Gnan) Atma
will retain its essence, but it will not come into our lives. So,
the story of Rama that we are listening to, is neither
Adhidaivik (pertaining to supernatural powers), nor
180

Adhyatmik (metaphysical). Our Rama is totally Adhibhautik

(of this interactive world) He is a person who lives and
walks on this earth.
Shri Ramachandra, Sita and Laxman walked deeper into the
Dandakaranya, admiring the beauty of the forest. They met
Viradh, a terrifying Asura (kind of demon).
Who are you? he roared. Why have you come into this
forest?
We are sons of Dashrathji, replied Shri Ramachandra. We
have some to the forest at the command of my father. This is
my wife, Sita.
Shri Ramachandra then asked Viradh about himself. Viradh
gave Him all the information about himself, including the
names of his parents. I have been made indestructible thanks
to a boon from Brahmaji, he said. No astra-shastra can kill
me. Leave this woman here, and run away, otherwise I will
kill you.
Viradh got hold of Sitaji as he spoke. Shri Rama-Laxman
showered arrows at him, but he did not die. Viradh let go of
Sitaji. He picked up Shri Rama-Laxman, and started running,
holding them on his shoulders. He thought he would kill them
and come back for Sitaji. Sitaji was extremely agitated by this
development. She began to shout for help, but who was there
in the forest, to come to her aid? Shri Rama-Laxman used
their axes to chop off Viradhs arms. Overcome with pain,
Viradh let go of Shri Rama-Laxman. Shri Ramachandra threw
Viradh to the ground and told Laxman to dig a deep pit into
which He buried Viradh. Shri Ramachandra thought that since
he could not be killed by weapons, this was the best way to
destroy him. It is because of this that Goswami Tulsidasji has
called Shri Ramachandra, Viraadha-vadha-pundita
learned in the method of destroying Viradh. Shri
Ramachandra makes everyone mingle in the earth, eventually.
181

Viradh also become a part of the earth that supports everyone.

From an Asura he became a supporting factor.
Shri Ramachandra, Sita and Laxman then came to the Ashram
of Sharabhang Rishi. An air plane had just arrived, sent by the
Devtas to take Sharabhang Rishi to Heaven. Sharabhangji was
waiting for Shri Ramachandra, Sita and Laxman, since he had
heard that they were coming. When they came, Sharabhang
Rishi discarded all thought of going to Heaven. He was
liberated; he united with the Paramatma. There was no desire
for Heaven in him any more.
A large group of Rishi-Munis came to Shri Ramachandra, Sita
and Laxman. Our people are dying like orphans, they said.
The Rakshasas are on a killing spree. We cant bear it any
more! We see nobody, except you on this earth, to whom we
can go and pray for protection. Please save us from these
Rakshasas.
The Rishi-Munis showed them the piles of bones of RishiMunis lying here and there. Shri Ramachandras heart melted
when He saw them. Munivar, He said, Please dont request
me. I am your obedient servant. I have come to this forest to
serve you. Please dont worry any more. I will kill the
Rakshasas who have enmity towards you.
Having given this assurance, Shri Ramachandra, Sita and
Laxman went to the Ashram of Sutikshnaji, and were
welcomed with great warmth. Sutikshnaji embraced Shri
Rama-Laxman, and said, Since you have come here, take a
good look at what is happening here. Only then will you know
how pitiable is the condition of the Rishi-Munis here, and how
much the Rakshasas trouble them. Goswami Tulsidasjis
description of Sutikshnaji in the Ramcharitmanas is quite
different from Valmikijis. Here, Sutikshnaji lives in his
Ashram like any other Rishi. The anxiety and intoxicating
love depicted by Tulsidasji is not described.
182

At Sutikshnajis bidding, Shri Ramachandra, Sita and Laxman

went to each and every Rishis Ashram. They met all the
Rishis personally, and asked about their well-being. The
Rishis made the same request for protection against the
Rakshasas that the Rishis in Sharabhang Rishis Ashram had
made. Shri Ramachandras heart filled with compassion as He
heard about how they suffered. He made up His mind to
destroy all the Rakshasas that attacked the Rishi-Munis.
They touched the feet of Sutikshnaji and took his blessings,
and went ahead on their way.
They sat down to rest at one place. Shri Sitaji and Shri
Ramachandra conversed among themselves. A husband and
wifes conversation is not limited to entertaining subjects;
they also talk about each others duty and about what they
should do. They discuss these matters and give thought to
them.
Aryaputra (son of a noble lineage), said Sitaji, in this world,
there are three faults that cause the downfall of men. One is to
tell falsehoods, the second is to have an intimate relationship
with a woman who is not your wife, and the third is to be
needlessly cruel.
You never had the fault of speaking falsehoods; nor will this
fault ever come into you. I know that very well.
You never even raise your eyes to look at any other woman. I
know fully well that this kind of fault can never even enter
your mind, leave alone your speech or action.
However, I am troubled by your vow of protecting the RishiMunis of Dandakaranya. I dont feel happy about your going
fully armed into the forest. I feel some apprehension that you
may kill some forest dwellers who have no enmity towards
you.
Sitaji then narrated the story of a Muni who was a truthful and
earnest ascetic. One day, Indra came to him with the intention
183

of curtailing his asceticism. He left his battle axe with the

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

184

the Vedas, are as bright as fire, and are progressing towards

the path to the Paramatma.
Apyaham jeevitam jahyaam tvaam vaa seete` salakshmanaam,
Na tu pratigyaam sashnutya braahmane`bhyo vishe`shtah.
(Aranya Kand 10. 19)
The pratigyaa (vow) taken by Shri Ramachandra, to kill the
Rakshasas who troubled the Rishi-Munis, is absolutely in
keeping with Dharma. To rule a Kingdom is not an
Adhyatmik sadhana (a method for spiritual progress) that will
inspire a person to go into the forest and observe a vow of
non-violence. The Jain Acharya (Master) Rishabhdev kept
seven objects with him, of which one was a sword. People
will never be upright and obey the rules of Dharma unless the
law is enforced with prompt and stern punitive measures.
Whenever punishment is weak, people flout the rules and
decorum. It can never be possible that all the children are born
with virtues like non-violence, truthfulness, etc. Even if
youngsters were to be made to develop such qualities, the next
generation would react adversely to them. Arrangements to
punish offenders are absolutely essential.
This is why Sitaji felt happy to see how firm Shri
Ramachandra was, in His resolve to keep His pledge and
protect the Rishi-Munis from the Rakshasas who attacked
them. She agreed with what He said, and affirmed His
viewpoint.
They resumed their journey, with Shri Ramachandra walking
ahead, Laxman bringing up the rear, and Sitaji in between. A
Muni named Dharmabrit walked with them to show them the
way. As they walked they looked at the different woods,
mountains, rivers, lakes, birds and animals, and flowers.
They saw a cluster of Ashrams, as the day was ending. Many
effulgent Rishi-Munis lived there. The Rishi-Maharshis
185

welcomed Shri Ramachandra, Sita and Laxman respectfully.

They liked the spot so much that they spent several days there.
After that, Shri Ramachandra, Sita and Laxman took leave of
the Rishi-Maharshis, and returned to Sutikshnajis Ashram.
They stayed there for a few days, and then Shri Ramachandra
expressed a desire to get the darshan of Maharshi Agastya.
Sutikshnaji consented with pleasure, and told them the path
they should take and how far Agastyajis Ashram was.
Shri Ramachandra, Sita and Laxman set off on the path shown
by Sutikshnaji. Shri Ramachandra would point out interesting
sights to Sita and Laxman, as they walked. He also told them
about important incidents in Agastyajis life, including the
time when the Vindhya Mountain was overcome by aasuri
(demonic) inclinations, and began to rise up to block the path
of the sun.
You see, the Vindhya Parvat did not understand that it is only
gross matter, whereas the Surya is the form of light and is a
nitya karma yogee (one who works eternally and
dispassionately for the good of all). The Vedas say that a
human should lead a life like the sun and the moon, which are
always on the move, spreading light and joy.
Agastya Muni got the information that Vindhya who
symbolizes grossness was rising up to create an obstacle in
the suns beneficial activity. He went to the Vindhya Parvat.
Vindhya bowed down to Agastyaji, and was given the
blessing, sthiro bhava remain unmoving. Dont rise to a
height where you block people who continue to strive to walk
on the path of good.
Shri Ramachandra also narrated the story of the two Asura
brothers, Atapi and Vatapi. Atapi was also called Ilval. Vatapi
would enter the food of the Rishis. When the Rishis had
finished eating, Atapi would call out, Vatapi, come out!
Vatapi would tear out of the Rishis stomachs, and the Rishis
186

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

187

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

188

instantly accepted Agastyajis advice. He took permission to

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

189

beautiful. There are flowering trees on all sides. Build the

parna shala here.
Ihaashramapadam ramyam yathaavat kartumarhasi.
(Aranya Kand 15. 10)
Laxman built a beautiful parna shala. Shri Ramachandra was
so pleased with it that He exclaimed, Laxman! You have the
virtue of being kritagya (one who has gratitude), and
dharmagya (one who knows the Dharma). You also know
what is in my mind! My Mahatma Father lives on, in the form
of his son not me, but you!
Bhaavagye`na kritagye`na dharmagye`na cha laxmana,
Tvayaa putre`na dharmaatmaa na sanvrittah pitaa mama.
(Aranya Kand 15. 29)
Once the parna shala was built, Shri Ramachandra, Sita and
Laxman lived there comfortably. One day, while talking about
the weather in autumn, Laxman praised Bharat and criticizes
Kaikeyi. Shri Ramachandra found this intolerable. He rebuked
Laxman, saying, Laxman, you should never speak ill of our
middle Mother. If you want to talk about her, talk as you talk
of Bharat.
Na te`mbaa madhyamaa taata garhitavyaa kadaachana,
Taame`ve`kshvaakunaathasya bharatasya kathaam kuru.
(Aranya Kand 16. 37)
Laxman! I love to hear about Bharat. My days and nights are
spent in thinking of the day when I return to Ayodhya with
you, and meet Mahatma Bharat and the valorous Shatrughna,
and listen to their sweet, affectionate talk.
Kadaa hyaham same`shyaami bharate`na mahaatmanaa,
Shatrughne`na cha veere`na tvayaa cha raghunandana.
(Aranya Kand 16. 40)
190

One day, Shri Ramachandra was sitting outside the parna

shala with Sita and Laxman. He had completed His routine of
bathing in the Godavari, doing the daily worship of the sun,
offering oblations, etc. Just then, Surpanakha who was
Ravanas sister came there.
The word soorpanakhaa means a person who has nakha
(nails) like a soopa (a flat basket for discarding husk).
Educated women in cities keep long nails these days. I have
seen nails that are unbelievably long. These ladies have to
take great care of their nails. I dont know what utility they
have. I have heard that people grow long nails when they want
to practice the dark arts. Whatever it may be, we will discuss
them no further.
The only indication of Surpanakhas long nails is that she was
very stylish and filled with worldly desires. She had no
husband; her brother, Ravana, was the King. She had none to
fear, or restrain her. She was heart-whole and fancy-free. She
would assume any form she pleased, appearing as a Rakshasi
or a beautiful woman, as she pleased.
Surpanakha was surprised to see Shri Ramachandra, Sita and
Laxman in the forest. She was consumed with desire at the
sight of Shri Ramachandra.
There are two types of desires for the opposite sex. One is
kautuhala (curiosity) and the other is kaamaandhataa (blind
lust). When a feeling of kautuhal rises between a man and
woman, they want to know each other better, and this leads to
their downfall. Kamandhataa is definitely a major distortion.
Surpanakha approached Shri Ramachandra in the form of a
beautiful woman. She began to eulogize His looks and
attractiveness. I have never seen a man as handsome as you
in my life, she said. Then she described her own great
qualities, and said, Marry me.

191

At first, Shri Ramachandra just laughed. Then He said, Look,

Devi, my wife is with me. I am a kritadaaraa
kritadaarosmi (18.2) I have my wife with me. So, if you
stay with me, you will have to suffer the pain of having a
sauta (husbands other wife). Go to my brother Laxman. He is
akritadaaraa; his wife is not with him.
The Valmiki Ramayana uses the word akritadaaraa.
Goswami Tulsidasji has taken great care, and used the word
kumar (young man, or bachelor) in its place ahayi kumara
mora laghu bhraataa my brother is a kumar.
Commentators give different comments on this. Some have
said that it was a jest; nothing more than a little fun. There is
no harm in Shri Ramachandras little lie. Our Vaishnav
Acharyas, however, say that Shri Ramachandra does not tell
lies even in fun. So the meaning of akritadaara is,
akritasahadaarah. Laxman has not brought his wife.
Having received a rebuff from Shri Ramachandra, Surpanakha
started to go towards Laxman. He gave her short shrift,
saying, I am his servant. If you stay with me, you will have to
live like a servant. What joy will you get?
Surpanakha then started to go to Shri Ramachandra and
Laxman turn by turn. She had desire in her heart, but it was a
kaamaabhaasa (momentary spurt of lust), not the desire of
love. The meaning of kamabhasa is that it is a desire that can
be satiated by anyone.
Ultimately, Surpanakha got angry and pounced on Sita. Shri
Ramachandra protected her, and told Laxman that this kultaa
(wicked woman) should be disfigured. Laxman took the hint,
and cut off her ears and nose with his sword. She looked
exceedingly ugly.
The commentators of the Ramcharitmanas say that Shruti (the
ears) refers to the Vedas, and the nose means Heaven.
Laxman cut both off. Surpanakha was not walking on the path
192

of the Vedas; nor was she entitled to go to Heaven. So, what

Laxmanji actually did was to expose her wrong lifestyle, and
her downfall.
Surpanakha began to lament and wail loudly when her nose
and ears were cut off. She went straight to Khara-Dushan and
Trishira. Ravana had made these three his representatives in
the Dandakaranya. Surpanakha went to them, and said, Two
princes have come to Dandakaranya, and the wife of one of
them is also with them. They are wandering around the forest
so boldly, that they caught me and reduced me to this state.
She did not mention what she had done or said. Neither did
she say that she wanted to marry either of them, or that she
had pounced on Sita.
You see, this tendency is not restricted to Surpanakha.
Nobody notices their own faults. The Creator has made only a
few, who like Shri Ramachandra look at their own faults
as they look at others svadoshaparadoshavit. People see
their own faults only when they are introspective. Those who
never do any introspection notice the tiniest spot in anothers
eye, but fail to see the huge boil on their own! What is
desirable is to observe our minutest faults, and give them up.
Now, who are these representatives of Ravana Khara,
Dushan, and Trishira? You would all know what khara
means! Khara is the Sanskrit word for donkey, and everybody
knows the IQ level of an ass! His brother, Dushan, was clever
at maligning people. Trishira has three faces. He says different
things to different people. One can never trust him, or depend
on his to stick to what he has said. His talk is Sattvik (lofty) at
times, Rajasik (passionate) at times, and Tamasik (dull) at
times. One can never tell how he will react.
How can such people ever understand the truth? So, KharaDushan-Trishira were angry when they heard Surpanakha.
They first sent fourteen Rakshasas, to bring or kill the two
193

Princes. That effort was bound to fail. Shri Ramachandra

destroyed then in an instant.
Surpanakha informed Khara-Dushan-Trishira that all fourteen
Rakshasas had been killed. They understood then, that the two
Princes were great warriors. They should be surrounded by
fourteen thousand Rakshasas, and killed on the spot. KharaDushan and Trishira went, at the head of this Army, to attack
Shri Rama-Laxman.
Shri Ramachandra had realized that there would soon be
skirmishes with Rakshasas, as they would now come in
greater numbers. He made plans for Sitas safety. It is good
strategy to make proper arrangements for the safety of the
people and property. The only one who needed protection was
Sita, since both the brothers were skilled at warfare.
Shri Ramachandra made Sita sit in a cave, and told Laxman to
stand guard. Laxman wanted Shri Sita-Rama to sit in comfort,
while he faced the Rakshasas. However, he had to obey Shri
Ramachandra and stay back to protect Sitaji.
Khara-Dushan and Trishira attacked, along with the fourteen
thousand Rakshasas. Only Khara was still alive after a while.
He was extremely wicked. He had conquered all the
Kingdoms around. He had a powerful mace, with which he
had defeated all the Devtas. Only Chandrama (the moon) had,
somehow, managed to escape being beaten by it.
Khara came at Shri Ramachandra with his mace. Shri
Ramachandra threw a weapon in such a way that the mace fell
from his hand. It would have been easy for Shri Ramachandra
to finish him off then and there, but He did not wish to fight
an unarmed man. Shri Ramachandra began to talk to Khara.
Khara, He said, A fight should be fair and just. Surpanakha
came to us at her own wish, and began to propose marriage.
When we did not agree, she attacked my wife. Ultimately, my
younger brother had no option but to cut off her ears and nose.
194

So, you should not side with her and fight us. Death and birth
are always attached to the body. Think, and understand the
matter, before you fight. Khara, however, was too dense to be
effected by what Shri Ramachandra said.
Seeing that Khara was determined to fight, Shri Ramachandra
said, Very well, if you are determined to fight, take up your
mace. I will not strike you until you have your mace in your
hand.
You see, Shri Ramachandras magnanimity, benevolence and
compassion towards even His enemies is His special quality.
Shri Ramachandra was willing to give refuge to not only
Vibhishana, but also to Ravana. He had said that He would
not deny His protection even to Ravana, if he came and
surrendered. He was once asked, You have given the
Kingdom of Lanka to Vibhishana. What will you do if Ravana
comes and surrenders to you?
I will give the Kingdom of Ayodhya, replied Shri
Ramachandra. We four brothers will have a lifelong
vanavasa. I have full confidence in Laxman, and even greater
confidence in Bharat-Shatrughna. None of my brothers will
ever place any obstacle in my good resolves.
This is the nature of Shri Ramachandra! Actually, changing
the body is not destroying. It is different for someone who
wants to obtain the experience of the Atma, wants to take
refuge in the intellect, wants to accept non-violence and enter
a Samadhi. For the Tattvagnani, who knows the essence of the
Brahman, life and death, Hell and Heaven, violence and nonviolence al come within their outlook of equanimity. The
saintly Satpurush only want to benefit others. If it is beneficial
to fast, they fast; if it is beneficial to eat, they eat. If staying at
home is beneficial; and if it is beneficial to stay outdoors, they
stay outdoors. Shri Ramachandra is a Satpurush who wants to
bring benefits to all.
195

That is why He wanted to benefit Khara, but the Rakshasa

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

196

The Valmiki Ramayana describes Ravanas wonderful

chariot. It is said that Ravanas chariot was as dazzling as the
sun. It could move in the sky on the paths of the planets. You
can call it an air plane or a rocket, or something else. Many of
our ancient books have descriptions of such chariots. It is said
that they moved in the sky, in water, and on land. There are
descriptions of arrows that were sent out by the power of
mantras, completed their task, and returned to the sender.
The history that is taught today draws an imaginary line,
dividing time that has no beginning in the past and no end in
the future. This is why our enlightened sages do not accept
history being limited to any specific period. Their stand is, if
you want to find the end of time, come to your own self.
Divide the present moment into two. This makes half the
moment past, and the other half, the future. The center is nonexistent. There is nothing in-between.
Similarly, it is not possible to find the beginning of the four
directions of North, South, East and West. You cannot find
the end of the East in the East, or the end of the West in the
West. Nor can you get the end of the North in the North, or
the end of the South in the South. If you want to find where
the directions begin and where they end, you will find them
with you. It is Atmagnan the knowledge of the Atma, or Self
that gives the knowledge of where things begin and where
they end. Those who dont know the Atma cant know space,
time, or matter properly. People are unable to easily
understand the various things that have been made and lost in
the past, or the things that will be make and lost in future.
People make divisions by using imagination; there are no real
divisions in time.
So, we should not disbelieve the descriptions of the chariots
that move in the sky, or move by mental resolve. It is wrong
to think that science is limited to the discoveries and
197

inventions known to us at present. We must realize that

science was much more advanced in the past, and will
advance greatly in future.
So, Ravana got into his chariot that could fly, and went to
Marich. Marich welcomed him with proper etiquette, and
asked about his well-being. Ravana told Marich that he
wished to take revenge on Shri Ramachandra for killing
Khara, Dushan, Trishira and the fourteen thousand Rakshasas.
He told March that he wanted to kidnap Sita.
Rakshasraj, said Marich. The person who has given you this
advice is no true friend of yours. Shri Ramachandra is like the
king of elephants. He is so strong that it is not possible for you
to even look at him, leave alone grapple with him. He is like a
terrible lion in a mans body. Dont invite trouble for yourself
by jumping into the volcano of a fight with him. Please heed
my words, and return to Lanka in peace.
Marichs words had their impact. Ravana gave up the plan to
kidnap Sita. He returned to Lanka as advised. However, on
reaching Lanka, he met Surpanakha. Her nose and ears had
been chopped off. She was still smeared with mottled blood.
She came to Ravanas Court, and began to berate him harshly.
Oh, Ravana! You are engrossed in sensual indulgencies here,
and your enemies come closer to destroy you. You ought to
have had the information about them, but you never know
anything! They have killed Khara, Dushan, Trishira, and the
others.
Surpanakha was a clever speaker. One the one hand, she
aroused fear, and on the other hand, she aroused Ravanas
greed. Ravana! she said, If you dont fight with Rama, he
will harass you. Your land on the other side of the sea will be
snatched away from you, so beware!
Then Surpanakha caught at Ravanas greatest weakness. She
drew such a picture of Sitas beauty that Ravana was allured
198

by her description. He started thinking, If I kidnap Sita and

bring her here, Rama-Laxman will never be able to reach
Lanka. They wont even know where she is. As Akampan
said, they will die because of being separated from her.
This was a serious political error on Ravanas part. He should
have known that an enemy is not devoid of strength.
Moreover, an enemy who has killed Khara, Dushan, Trishira
and fourteen thousand Rakshasas certainly cant be considered
weak. Secondly, wherever a person may be, whoever he may
be, the information about his whereabouts gets to be known
through some source or another. The very grains of the earth
give information. So do the wind, fragrance, water, fire, etc.
Leave along other things, even the vibrations of the body,
emitted by the persons desire, anger, greed, delusion, etc
leave their impression on the body of another. Nobody in this
world can keep himself hidden.
Descriptions are found of Ravana being a very learned person.
He had great faith in Yagyas and other rituals, and the power
attained through them. He also had some noble feelings, and
is considered to be an Avatar of one of the two servants of
Lord Vishnu, Jay and Vijay. Jay and Vijay were given a curse
that they would be born on earth. These descriptions are given
in the Adhyatmik Ramayana and other books. Valmikiji
depicts Ravana as just another deluded Rakshasa, with
tendencies of lust, anger, greed, etc. So, according to the
Valmiki Ramayana, Ravana made up his mind to abduct Sita
after Surpanakha described her beauty to him.
Ravana went back to Marich. It is worth reading, in the
Valmiki Ramayana, how Marich explained the matter to
Ravana. Ravana, he said, one can easily find lots of people
who say things that are pleasing, but it is rare to find a person
who will speak the unpalatable truth.
Sulabhaah purushaa raajan satatam priyavaadinah,
199

Apriyasya cha pathyasya vaktaa shrotaa cha durlabhah.

(Aranya Kand 37. 2)
Shri Ramachandra is Dharma incarnate. He is saintly. He
adheres to the truth. Just as Indra is the King of Heaven, Shri
Ramachandra is the King of this world.
Raamo vigrahavaan dharmah saadhuh satyaparaakramah,
Raajaa sarvasya lokasya de`vaanaamiva vaasavah.
(Aranya Kand 37. 13)
Then Marich described how he used to disrupt
Vishwamitrajis Yagyas. Even though Shri Ramachandra was
a mere youth at that time, he had shot such an arrow at me,
that I was carried hundreds of miles and then dropped into the
sea. Since then I have been so terrified that I feel faint every
time I hear the syllable ra in words like ratna-ratha, etc.
Rakaaraadeeni raamaani raamatrastasya raavana,
Ratnaani cha rathaashchaiva vitraasam janaynti me`.
(Aranya Kand 39. 18)
So, Ravana, whether you fight with Shri Ramachandra or
forgive him, it is no concern of mine. If you wish to see me
remain alive, dont even talk about him to me!
Rane` raame`na yudhyasva kshamaam vaa kuru raavana,
Na te raamakathaakaaryaa yadi maam drashtumichhasi.
(Aranya Kand 39. 19)
Ravana was unmoved by Marichs talk. He got angry, and
said, I order you again, to quickly turn into a golden mriga
(deer) and go near Sita. She will be surprised to see you, and
will ask Shri Ramachandra to catch you. When Shri
Ramachandra chases you, and is lead to some distance, you
are to call out, Oh, Laxman! Oh, Sita! Laxman will rush to
his brother and Sita will be left alone. I will get the chance to
abduct her. If you refuse to obey me, I will kill you here and
200

now. Remember! A person who crosses the King can never be

happy.
Raagno vipratikoolastho na jaatu sukhame`dhate`.
(Aranya Kand 40. 26)
Marich reasoned that since death was certain either way, why
not die at the hands of a Satpurush like Shri Ramachandra? At
this point, Goswami Tulsidasji has written:
Ubhaya bhanti de`khe`si nija maranaa,
Taba taake`si raghunaayaka saranaa.
Having taken this decision, Marich was ready to do as Ravana
said. All right, Im coming, he said.
Om Shantih Shantih Shantih.

201

Ramayanamrita
:8:

The Valmiki Ramayanas portrayal of the character of Shri

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

202

Shri Ramachandras fame spread far and wide after the

Dhanush-bhang, and His marriage to Sita took place
immediately after He broke the divine bow. He became Shri
Sita-Rama. It was as though He became Laxmi-Narayana.
Then, when He defeated Parashuramji, and Parashuramji gave
Him the Vaishnav Dhanush, Shri Ramachandra obtained
unlimited power, because at that time, there was no one else
on earth who had the capacity to defeat Parashuramji.
Next comes the scene of Shri Ramachandras going for
vanavasa. The hearts of all the people of Ayodhya are melted;
they follow Him as He leaves the city. Where is such love of
the people to be found?
In the Gita, Shri Krishna told Arjuna, The unique Tattva
(essence) that abides in all the moving and unmoving things in
the world is called Purushottam. I, Myself, am that
Purushottam.
Yasmaat ksharamateetohamaksharaadapi chottamah,
Atosmi loke` ve`de` cha prathitah purushottamah.
(Gita 15. 18)
The same Shri Krishna also told Arjuna, Purushottam is he,
who is the best in the eyes of the King, the Pundit, and the
Sadhu (Saint).
Raajaano yam prashansanti yam prashansanti punditaah,
Saadhavo yam prashansanti sa paartha purushottamah.
According to this description, Shri Ramachandra is
established as the Purushottam in the true sense. When He
meets the Rishi-Munis in the forests, they address Him as
Janeshwara the Lord of the people. They say, We do not
consider the man who sits on the throne to be the King. In our
eyes, the one who protects the people and looks after them is
203

the King. It is the Kings duty to save the good people from
the wicked. A King should also be accessible to his people.
Taking care of the people and protecting them are the special
obligations of a King. That means, people should have no
difficulty in reaching their King, and the King should ensure
that their needs are met. Both these virtues are seen in Shri
Ramachandra. Shri Ramachandras vanavasa is also unique.
Other people go to the forest to do sadhan-bhajan, dhyanadharana, and other efforts for spiritual progress, and to try and
reach the Ishwara. Shri Ramachandra goes to the forest to
destroy the wicked and protect the good people.
Surpanakha comes as an obstacle in the fulfillment of this
purpose, so her nose and ears are cut off. The Rakshasas who
came to avenge her including Khara, Dushan and Trishira
are all killed. Then Ravana goes to Marich to get his help in
carrying out the plan suggested by Akampan for abducting
Sita. Marich convinces Ravana that the plan is not worth
undertaking, and Ravana returns to Lanka. However, he is
allured by Surpanakhas description of Sitajis beauty, and
goes back to Marich. He compels Marich to cooperate,
although Marich tries his utmost to make Ravana understand
how harmful this would prove. Ravana remains adamant and
threatens to kill Marich. This makes Marich give up all fear of
death, and say, Ravana, if you force me to turn into a golden
mriga (deer) so that you can kidnap Sita, neither will I
survive, nor will you, nor will the Rakshasas. Even Lanka will
be destroyed. I tell you all this because I am a well-wisher of
yours. Despite that, if you are not convinced by what I say,
then your state is like that of a doomed man who refuses to
heed what is good for him.
Pre`takalpaa hi gataayusho naraa,
Hitam na grihnanti suhridbhireeritam.
(Aranya Kand 41. 20)
204

Marich ultimately decides that it is preferable to die by Shri

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

205

was charmed by it. It is true that a persons intellect is deluded

when bad times are ahead.
Asambhavam he`mamrigasya janma tathaapi raamo lulubhe`
mrigaaya,
Praayah samaapanna-vipattikaale` dhiyopi punsaam malinaa
bhavanti.
Charmed by the false deer, Sitaji called both Shri
Ramachandra and Laxman. They left the hut and came to her.
Laxmanji looked at the deer and said at once, That is not a
deer. It is Marich, who has taken the form of a deer. There is
no need to chase him.
However, Sitaji refused to accept this. No! she entreated.
This deer has stolen my heart. Please get it for me. It is best if
you can catch it alive, but otherwise, it will make a beautiful
deerskin.
What was Shri Ramachandra to do? He saw that Sita has set
her heart on that deer. As her husband, it was his duty to fulfill
her wishes even if it meant considerable trouble.
This shows how deeply Shri Ramachandra loved Sitaji. The
Vaishnavacharyas say that Shri Ramachandras love for Sitaji
is like the Ishwaras love for the jeeva.
So, Shri Ramachandra told Laxman to be vigilant in
protecting Sita, and went after the deer. The deer would run
ahead, then slow down to let Shri Ramachandra come closer.
He kept turning his head to look at Shri Ramachandra. The
mriga (deer) thus continued to play-act, and lure Shri
Ramachandra further away. Shri Ramachandra released an
arrow that killed the deer, but even as he lay dying, the
devious Marich created an illusion as per Ravanas
instructions. He called out in Shri Ramachandras voice, Ah
Sita! Ah Laxman!
206

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

207

you are my object of worship, so I can make on answer, no

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

208

hear themselves praised expose themselves to the danger of

being cheated.
Ravana, appearing as a Sadhu, asked Sitaji to introduce
herself. She gave all the details about herself, and asked him
to introduce himself. He introduced himself with hard words.
Sita, I am that same Ravana, King of the Rakshasas, whose
very name makes the people in all three world tremble in fear.
The name of my Capital is Lanka. After seeing you, I am no
longer attracted to any of my wives. I want you to be my
patraani (principal queen). Thousands of women will be
serving you. You will never want vanavasa again.
Sitaji was filled with rage when she heard this. Oh, you
unfortunate Rakshasa! she cried. You have the audacity to
desire me the beloved wife of Shri Ramachandra to be
your patrani! Just wait! My lord husband will be here any
moment. Then you will see how close you are to death!
Ravana, too, was in a thundering rage. Even your great
Devtas fear death at my hands! he said. The Rama with
whose name you threaten me, is not equal to even my little
finger!
Sitajis eyes were red with rage. Ravana! she said, Dont
talk nonsense! The moment is not far, when not only you, but
all the Rakshasas who have a cruel, wicked and immoral King
like you will die by Shri Ramachandras arrows.
Ravana resumed his terrible form. His chariot came near. He
lifted Sitaji forcibly onto the chariot, and started off. Sitaji
was extremely distressed. She began to lament loudly.
The Vaishnavas say that a jeeva experiences sorrow only
when he turns away from the Ishwara. All the suffering in life
is due to our turning away from the Ishwara. The moha
(illusion, and attachment to transient objects) that overcame
Sitaji when she saw the mriga-marichika, was the Ravana who
appeared before her. Ravana is moha incarnate. Goswami
209

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

210

and pulled her towards him. He picked her up and fled by the
route in the sky; the aakaasha-maarga.
You see, this battle between Jatayu and Ravana is a symbolic
battle, according to the Vaishnavacharyas. They say that
Jatayu represents karma (action), Ravana represents moha
(delusion), and Sitaji is the jeeva with consciousness. Jatayu
did not succeed in liberating Sitaji because karma cannot, by
itself, liberate the jeeva from moha.
When Ravana was taking Sitaji by the akash marg, the
animals and birds of the forest began to run in the same
direction. The trees and creepers withered, the wind slowed
down, and the sunshine paled. The Devtas were sad, but they
said, Ravanas destruction is now certain! It is close.
Even though Sitaji was filled with fear and anguish, she
continued to shower scorn upon Ravana. Oh, lowly and
merciless Ravana! Dont you feel ashamed of your despicable
behavior? You will never succeed in the nefarious purpose for
which you have abducted me. Either I will die, or else my
husband and brother-in-law will attack and destroy you
completely. You wont stay alive for even two minutes before
them!
Sitaji lamented and berated Ravana as they traveled. She
looked down when they were crossing over the lake called
Pampa Sarovar, and saw five vaanara (monkeys) seated on
the top of a mountain. She thought that perhaps they would
carry the news of her abduction to Shri Ramachandra. She
surreptitiously took off her silk stole, and tied up her jewelry
in it. She threw this bundle towards the vanaras. Ravana was
too nervous to notice what she had done. He reached Lanka
with her.
The Hindi interpretation of the word vaanara is monkey,
or, like a human. It is not so in Sanskrit, where the word is
defined as one who subsists on food grown from the earth. A
211

vanar does not eat flesh; he is a vegetarian. So, the vanaras

described in the Valmiki Ramayana would have been people
who looked like forest tribes. It is written that Bali used to do
the ritual called Sandhya Vandan. Similarly, one is amazed to
read the description of the Gnan of Sugriva and Hanumanji.
The first thing Ravana did on reaching Lanka is to take Sitaji
to his private chambers, He showed her the beautiful women
in his harem, the grandeur and luxury in which he lived, and
how rich and opulent the city of Lanka was.
People accuse Sitaji of succumbing to greed. They say that
Shri Ramachandra felt that since she is allured by the golden
deer, she should be sent to the golden city of Lanka. People
ask why Sitaji failed to understand that Ravana was a wicked
man, when he eulogized her physical attributes so blatantly.
They say that Laxmanji is a Satpurush. He is a Brahmachari
(celibate) who sees Janaki the daughter of Janak as his
mother. He has no wrong feelings towards Sitaji, yet Janaki
insulted him. This is why her intellect was sullied, and she
enjoyed being praised by Ravana. The result of insulting a
Satpurush is sorrow, and this is why Sitaji suffered.
In the Shrimad Bhagwat, the Lord Himself has stated that if a
man has aversion for seven things, you can be sure that he will
be destroyed. These seven are, the Vedas, Devtas, Brahmins,
Sadhus, cows, Dharma, and the Ishwara.
Yadaa ve`de`shu de`ve`shu goshu vipre`shu saadhushu,
Dharme` mayi cha vidve`shah sa vaa aashu vinashyati.
(7. 4. 27)
It is best to not insult any being; not just the Satpurush. The
Lord is sarvaatmaa He is the Atma of all. It is He who
abides in all forms playing His various games. So, to
disrespect any being is to disdain the Lord.
Displaying his inexhaustible wealth, Ravana told Sitaji, Look
Sita, give up all thought of meeting Rama. He does not have
212

the capacity to even plan to come here. Be my wife, and enjoy

life to the full. My whole Kingdom is surrendered at your
feet.
At first Sitaji hid her face in her sari, wiping her tears. Then
she picked up a blade of grass, and replied from behind it. The
indication of this gesture is that Ravana was nothing more
than a blade of grass for her. Ravana, she said. If you think
that my lord Shri Ramachandra cannot reach this place, you
are a great fool. Take it that he has come, and your spirit is
about to leave your body. Your wealth, Kingdom, and power
are all destroyed; and your golden Lanka is a widow.
Sitaji was quiet after saying this. Ravana was infuriated by her
insults. I give you twelve months grace, he said. If you
dont give yourself willingly to me within this period, your
body will be cut into pieces.
Ravana ordered his Rakshasis to take Sita to the Park called
the Ashok Vatika, keep her surrounded, and make sure that
she was kept safe. The Rakshasis obeyed Ravana, and took
Sitaji to the Ashok Vatika.
As per the Valmiki Ramayana, the Ashok Vatika was very
beautiful, but Sitaji was as restless as a caged deer. She was
never at peace. She kept thinking of Shri Ramachandra and
Laxman. Her time passed sorrowfully.
Those who blame Sitaji for insulting Laxman and listening to
Ravanas praises should see Sitajis unswerving resolution,
and her absolute loyalty to her husband. Only Sitaji could
have lived in the midst of such endless luxury without fearing
the threat of death. This is why Sitas name is the first to be
mentioned when people speak about Satis (ideal wives). Only
a person who has the courage to adhere to Dharma and do his
duty in times of sorrow and pain, is a true Dharmik. A mans
commitment to Dharma is tested when he bears hundreds of
difficulties to adhere to his Dharma.
213

Ravana placed a guard of terrible Rakshasis around Sita, in

the Ashok Vatika. He also sent a team of eight Rakshasas to
Dandakaranya, to spy on Shri Ramachandras movements
and plans. He told them to report everything Shri
Ramachandra did.
After killing Marich, Shri Ramachandra was on His way back
to their hut, when He met Laxman coming towards Him.
What made you come away, leaving Sita alone? He asked in
surprise.
The Vaishnavas believe that Laxman is an Avatar of the
Shesh Bhagwan (the serpent Anant, on whom Narayana
reclines). They consider him to be the Acharya, or Sadguru
(true Guru). The Acharya protects the che`tan jeeva (the
consciousness that considers itself attached to a body). If the
chetan jeeva turns away from the Ishwara, the Acharya leads
him towards the Ishwara again. However, if the Acharya
separates himself from the chetan jeeva, the chetan jeeva has
no alternative but to get trapped by moha.
When Shri Ramachandra asked this question, Laxman told
Him all that Sitaji had said. I would have heard anything and
everything, he said, but when she prepared for death, I was
afraid, and I had to come to you. This explanation did not
satisfy Shri Ramachandra. He kept saying, You shouldnt
have left her alone.
Shri Ramachandra had been seeing ill omens. Now, since He
met Laxman, He began to talk about the various things that
could have happened. They soon reached the Ashram and
looked for Sitaji inside and outside, and all around. They
searched near and far, to no avail. Shri Ramachandra was in
great distress. He kept asking the animals, birds, trees and
shrubs, Do you know where Sita is? His laments are
described in the Valmiki Ramayana so movingly that it would
melt even a heart as hard as a stone.
214

Whenever Shri Ramachandras distress flared up, Laxman

would try to comfort Him. However, when Laxman saw that
Shri Ramachandras distress was increasing unbearably, and
He was preparing to destroy all the three worlds, he caught
His feet. He pleaded earnestly, Brother, if you, yourself are
unable to bear sorrow, then who else would be able to bear it?
Who is there, in this world, who has not faced trouble? Yayati
had reached the height of Indras throne, but was unjustly
pushed off. Our own priest, Maharshi Vasishthas hundred
sons were killed in one day. Some trouble or another has
come to all out Satpurushes, but they remained steady and
carried out their duties.
I am not giving you a sermon; I am merely repeating the
things you have told me from time to time. You are so
knowledgeable about everything that there is nothing left for
anyone to teach you. Leave alone other people, even
Vrihaspati, the Guru of the Devtas, has nothing to teach you.
Maame`vam hi puraaveera tvame`va bahushoktavaan,
Anushishyaaddhi ko nu tvaamapi saakshaad vrihaspatih.
(Aranya Kand 66. 18)
So please have courage! We should now locate our enemy and
destroy him.
Shri Ramachandra accepted Laxmans viewpoint. Laxman,
what should we do now? He asked. Which way should we
go? How can we get some information about Sita?
We will first search the Dandakaranya thoroughly, said
Laxman. A while ago, when you asked the deer about Sita,
they stood up and pointed towards the South. So let us start in
that direction.
Shri Ramachandra and Laxman placed arrows ready on their
bows, and started walking South. A little later they saw
Jatayu, the King of the birds, lying wounded on the ground,
covered with blood. Shri Ramachandra had not recovered
215

fully, and didnt recognize who it was. It seems to be a

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

216

When they went further ahead, they met a Rakshasi called

Ayomukhi. She was terrifying! She would devour even large
animals. Ayomukhi caught Laxman in her arms and said,
Make me your wife. Laxman cut off her nose and ears with
his sword. She run off shrieking, in the direction she had come
from.
A little later Shri Ramachandra-Laxman met an Asura called
Kabandh. He was once a handsome Gandharva (celestial
musician). He had given offence to a Mahatma, and become
an Asura because of the Mahatmas curse. After becoming an
Asura, he had propitiated Brahmaji through a long penance.
He was given the boon of a long life. This made him so
arrogant that he challenged Indra. Indra threw his vajra
(thunderbolt) in such a way that Kabandhs head and thighs
went into his stomach. How will I survive, with only the
stump of my body? he prayed to Indra. Indra elongated his
arms, and made a mouth with sharp teeth, in his stomach. His
arms were so long that he could catch any creature in the
forest and eat it.
So, when Kabandh saw Shri Ramachandra and Laxman, he
caught hold of them and began to squeeze them painfully.
They felt nervous for a while, then Laxman told Shri
Ramachandra, All his strength is in his arms, so cut off his
right arm, and I will cut off the left arm. Both brothers used
their swords to cut off Kabands arms.
Kabandh then recalled the words of the Mahatma who had
cursed him. You will regain your excellent form when Shri
Ramachandra and Laxman cut off both your arms, and set fire
to your body, in the lonely forest.
So, Kabandh felt happy. It is my great good fortune to get the
darshan of both of you, he told Shri Ramachandra. My arms
were a strong bondage for me. You both have liberated me by
cutting them off.
217

Shri Ramachandra asked Kabandh if he knew where Sitaji

was. Set fire to my body first, said Kabandh. After that I
will be enriched with a divine knowledge and will be able to
tell you how you can obtain Sitaji.
When Kabandh said this, Shri Ramachandra told Laxman to
set his body alight. Kabandh emerged in a divine form and
said, Look, Im telling you both how to find Sitaji. Go South.
On the Rishyamuk Parvat you will meet Sugriva and others.
Make friends with them. They will help you in the search of
Sita. There is no need to tell you where she is at present, or
who has abducted her. You should first gather and strengthen
your forces. Bluff your enemy into believing that you dont
know who he is, even if Jatayu has told you, or you have
come to know through any other source. Dont let your enemy
guess that you know him.
When you get to Sugriva, he will send vanars in all directions,
under the pretext of looking for Sitaji, and they will gather an
Army. People will say that you are still trying to find her, but
in the meantime your Army will be gathered. Your purpose
will be fulfilled through Sugriva after that.
Shri Ramachandra and Laxman went ahead on the path
indicated by Kabandh. They came to the Ashram of Shabari,
in the Matang Van. Shabaris caste was not considered to be a
good caste. The Valmiki Ramayana does not name the caste,
but it is likely that Shabari belonged to the Shabar tribe.
Tribes like the Kola, Bheela, and Shabar lived in the forests.
Shabari was definitely of a tribe that lived in the mountains. In
those days, her caste was not respected in society.
In spite of coming from a lowly caste, Shabari rendered such
devoted service to her Guru, Matang Rishi, that he gave her
Tattvagnan. Valmikiji has written clearly that Shabari was not
removed from Tattvagnan or Brahmagnan. That means, she
was enlightened vignaane` taam nityamavahishkritam (78.
218

18). The fact is, there is no barrier of caste in the obtaining of

Tattvagnan. Manuji has stated clearly that one should get
Tattvagnan at any price, even if from an antyaja (person of
low caste). Manujis shloka is:
Shraddhadhaanah shubhaam vidyaamaadadeetaavaraadapi,
Antyaadapi param dharma sreeratnam dushkulaadapi.
(74. 18)
When Shri Ramachandra and Laxman reached Shabaris
Ashram, she welcomed them with great joy. The thing is,
when her Guru, Matang Rishi was about to merge into his
essence, he told Shabari, Shri Ramachandra has been given
vanavasa. He has already come to Chitrakut, and will be
coming here. Serve him when he comes. You will experience
great happiness when you have his darshan. Since that day,
Shabari waited eagerly for Shri Ramachandra. So, her joy
knew no bounds when she saw Him. She washed His feet,
offered all the items of welcome, omitting no part of the
welcome ritual.
After accepting Shabaris heartfelt welcome, Shri
Ramachandra praised her lavishly. He asked this lady ascetic
who had such a strong inclination for Dharma, You have
conquered all obstacles, havent you? Your asceticism is
increasing, isnt it? You have succeeded in controlling anger
and hunger, havent you? You are able to keep the resolves
for self-discipline that you have taken, arent you? You have
peace of mind, dont you? The questions indicate that in the
eyes of Shri Ramachandra, Shabari was a Tattvagnani. Her
heart was pure, and her lifestyle was like a Rishi-Munis.
This, however, is the description given in the Valmiki
Ramayana. Goswami Tulsidasjis description of Shabari in the
Ramcharitmanas is different. If you read that carefully, you
will see that in giving Shabari a sermon on the nine types of
219

bhakti, Shri Ramachandra was actually praising her. When

Shabari says
Adhama se` adhama adhama ati naaree,
Tina manha mein mati manda ganvaaree.
Calling herself lowly, stupid and rustic, Shri Ramachandra
could not accept it. He described the nine types of bhakti and
then He said, If a person has even one of these, he is the
dearest for me. You, however, have all none from the
beginning. So, Shri Ramachandra did not give Shabari a
sermon on navadhaa bhakti ; He praised her by saying she
had all nine types of bhakti.
According to the Valmiki Ramayana, Shabari then showed
them around the forest named after her Guru, Matang Rishi.
She took their permission, and in front of Shri Ramachandra
and Laxman, she departed for the land her Guru had gone to.
People who are Guru-bhaktas consider their Guru to be
greater than even the Bhagwan. They have more faith in their
Guru than in the Ishwara. Such Guru-bhaktas are described in
our Shastras. Today, however, it is extremely difficult to get
an enlightened Guru, so one must be extremely careful before
venturing in this direction.
Going ahead from Shabaris Ashram, Shri Ramachandra and
Laxman reached the Pampa Sarovar. As per the Valmiki
Ramayana, this is where the Aranya Kand ends. The
Kishkindha Kand beings immediately after.
The Pampa Sarovar was a beautiful lake, surrounded by green
hills and forests filled with fragrant flowers. The twitter and
chirping of different birds could be heard. Male and female
swans frolicked in the clear water of the lake.
Shri Ramachandra was entranced by the beauty of Pampa
Sarovar. He remembered Sita and longed for her as
220

passionately as any lover longs for his beloved. However, the

Vaishnavas say that Shri Ramachandra was not troubled by
lust. He had walked through the forest with Laxman, and
come to the Pampa Sarovar. Laxman is the Guru, and the Lord
comes with him to make the jeeva turn towards Him. He
knows that the Jeeva suffers when turned away from the
Ishwara. It is His compassion that induces Him to help the
jeeva.
A little later, Shri Ramachandra-Laxman reached the
Rishyamuk Parvat. Sugriva was seated on the peak of this
mountain. When he saw the two warriors walking towards
him, he wondered whether they were sent by his enemy, Bali.
He told Hanumanji to go and find out.
Hanumanji has the ability to change his form at will. The
Rakshasas also have this ability. This means that the subtle
body in the gross body is so strong that the gross body is
altered according to the persons resolve. Now-a-days, people
apply make-up in such a way that a man looks like a woman,
and a woman looks like a man. In the same way, people in the
earlier times had the power to change their forms whenever
they wanted.
Hanumanji came before Shri Ramachandra-Laxman as a
Brahmin. He praised their incomparable beauty, their sinewy
arms, broad chests, and tender feet. Then he said, Your
personality is magnificent, and you seem to have achieved
great things. Then, why are you walking in the forest?
Hanumanji then told them about Sugriva and himself, and
then was silent.
Shri Ramachandra was very pleased to hear what Hanumanji
had said. He did not reply Hanumanji directly, because
Hanumanji had come disguised as a Brahmin. He said to
Laxman, Please reply him. I am enchanted by his speech.
Only a pundit of the Rig Veda, Yajur Veda and Sama Veda
221

can use such language. He has said many things without

making a single error. A King who has such an Ambassador is
bound to be successful.
Laxman introduced Shri Ramachandra to Hanumanji,
explaining how they had come to the forest with Sitaji. I am
his younger brother and his servant. My name is Laxman. On
the way we were told about Vanar Raj Sugriva. We have
come to seek his refuge.
Aham chaiva cha raamashcha sugreevam sharam gatau.
(Kishkindha Kand 4. 18)
Raj Kumars, said Hanumanji, Our Sugrivaji is as troubled
as you both. He also needs to establish the bond of friendship
with Satpurush like you. His elder brother, Bali, has thrown
Sugrivaji out of the house, and snatched away his wife. So,
your friendship will be very helpful for him. It is a matter of
great good fortune that you, yourselves, gave us your
darshan.
Hanumanji reverted to his vanar form. He made Shri
Ramachandra-Laxman sit on his back, and set off to Sugriva.
Bhikshuroopam parityajya vaanaram roopamaasthitah,
Prishtamaaropya tau veerau jagaama kapikunjarah.
(Kishkindha Kand 4. 34)
Goswami Tulsidasji has written that Hanumanji carried Shri
Ramachandra-Laxman on his shoulders, not on his back. Shri
Ramachandra Ishwara sat on one shoulder and the Sadguru
Laxman sat on the other shoulder. The Sadguru looked after
Sugriva very well, even getting angry when needed. He even
gurrao (growled) at Sugriva! One meaning of the Guru is the
one who does gurraoavaagurata. This is how it has been
used in the Bhagwat. Shri Shukadevji uses this word when
Mother Yashoda scolded Shri Krishna.
222

When they came to Sugrivas place, Hanumanji lowered Shri

Ramachandra and Laxman from his back and asked them to
sit outside. He went alone to Sugriva, and told him all about
Shri
Ramachandra-Laxman.
Both
brothers
have
condescended to come to establish friendship with you, said
Hanumanji. Please come out and welcome them suitably.
Sugriva came to Shri Ramachandra-Laxman and said, Lord, I
am a vanar, and you are a nara (man). By establishing a
friendship with me, you wish to honor me. If my friendship is
acceptable to you, this hand of mine is extended towards you.
Take it in your hand, and establish an unbreakable bond of
friendship.
Rochate` yadi me` sakhyam baahure`sha prasaaritah,
Grihyataam paaninaa paanimaryaadaabadhyataam dhruvaa.
(Kishkindha Kand 5. 12)
Hanumanji ignited a fire by rubbing two pieces of wood. He
placed the fire between Shri Ramachandra and Sugriva.
You see, just as in our marriage ceremony the bridal couple
go round the sacred fire and hold hands, in earlier times, the
bond of friendship was established in the same way. A person
needs a good friend just as he needs to serve his parents, love
his brothers, have affection for his people, get the Satsang of
Rishi-Munis, and prosper in life. However, sanmitra (true
friends) can only be where both friends have similar values,
and common joys and sorrows samaanasheelavyasane`shu
sakhyam. In true friendship there is no consideration of
giving or taking. Nor is there any thought of who should help
whom first. Their only wish is to do good to each other.
After their friendship was formalized, Shri RamachandraLaxman and Sugriva-Hanuman sat together to discuss matters.
Sugriva said, Shri Ramachandra, I have come to know from
Hanumanji, why you have come to this uninhibited forest. I
223

was sitting with my four advisers one day, when we saw a

Rakshasa taking a lady by force, by the aerial route. I think it
must be your wife, Sita, because she kept calling out, Ah,
Rama! Ah, Laxman! Seeing us, she dropped down her stole,
with some ornaments tied in it. We have kept the bundle safe.
Shri Ramachandra was impatient to see the jewelry. When
Sugriva brought the ornaments and placed them before Him,
Shri Ramachandra asked Laxman, Do you recognize the
ornaments? Laxman said, Brother, I do not know who the
ear rings and armlets belong to, but I definitely recognize the
anklets, because I used to bow at the feet of my bhabhi (elder
brothers wife) every morning.
Naaham jaanaami ke`yure` naaham jaanaami kundale`,
Noopure`tvabhijaanaami nityam paadaabhivandanaat.
(Kishkindha Kand 6. 22)
Shri Ramachandra recognized the ornaments. He was seeped
in sorrow for Sita. Sugriva tried to comfort Him. I am not
giving you a sermon, he said, but as a friend I do advise you
to stop grieving. I take an oath to find Sita, wherever she may
be, and bring her back to you.
Shri Ramachandra felt comforted. He embraced Sugriva and
said, Look for Sita. And, tell me what I can do for you.
Sugriva began to narrate his sorry tale. After the death of my
Father, my brother Bali became the King, as he was the eldest
son. I stayed with him. Maayaavee (one who creates illusions)
Rakshasa came one day, and challenged Bali to a fight. Bali
thrashed him, and he ran away to escape. He went into a cave
and hid inside. Bali chased him to the entrance of the cave.
Before going inside, he told me, Stand here until I kill the
enemy and come back.
I obeyed his order, and waited for a whole year, but I did not
get Balis darshan. Then one day, a stream of blood flowed
224

out of the cave. I heard Asuras clamoring inside. I felt

anxious, fearing that Bali had been killed, and Mayavi
Rakshasa would come out and kill me. So I blocked the mouth
of the cave with a big boulder and returned to the Capital.
Ahamtvavagato buddhyaa chinhaistairbhraataram hatam,
Pighaaya cha biladvaaram shilayaa girimaatrayaa.
(Kishkindha Kand 9. 19)
Sugriva continued with his narration. When I returned to my
Capital, the people crowned me King, and I began to rule with
justice. One day, my brother Bali came back. He had managed
to kill Mayavi Rakshasa, and move the boulder from the
mouth of the cave.
I bowed at his feet, and told him about the stream of blood
that had come out of the cave after a year had passed. I told
him about how I heard the roaring of Rakshasas, and that I
had blocked the cave in fear. I explained how the Ministers
had insisted that I should be crowned. Now that you have
come, please rule the Kingdom, I told him. I will serve you
as before. Bali, however, did not believe me. He thrashed me,
and threw me out of the house. He even snatched my wife
away.
I stay on this peak because Bali cannot come here due to
Matang Rishis curse. Bali had killed a Rakshasa called
Dundubhi, and thrown his bones here, That angered Matang
Rishi and he gave a curse that Bali would die if he ever came
here.
After completing his narration, Sugriva said, I am being
punished for no fault of mine. Please grace me by making me
free from the fear of Bali.
You are indeed seeped in a sea of sorrow, just as I am, said
Shri Ramachandra. Dont worry, my friend, I will save you.
You will get back your wife and your large Kingdom.
225

Aatmaanumaat pashyaami magnastvam shokasaagare`,

Tvaamaham taarayishyaami vaadham praapyasi pushkalam.
(Kishkindha Kand 10. 34)
Om Shantih Shantih Shantih

226

Ramayanamrita
:9:
Shri Ramachandra-Laxman and Sugriva-Hanuman are, all
four, gathered on top of the Rishyamuk Parvat. Even though
Sugriva has sealed his friendship with Shri Ramachandra, he
is not fully convinced about Shri Ramachandras prowess.
The bond of friendship cannot continue to be strong unless
there is faith and confidence between two friends. Vishvaasa
(faith or confidence) is the father of pre`ma (love); it
manifests in the form of service, or giving comfort. Unless the
husband-wife, father-son, or two friends have faith in each
other if they doubt each other then their love will not be
firm and steady.
So, to develop confidence and remove doubts, it is vital for
Sugriva to know that Shri Ramachandras strength is more
than adequate! Sugriva does not conceal his feelings. He
states clearly, I know the valor of my brother Bali, but I have
not yet seen for myself how great your strength is.
Shri Ramachandra tried to reassure Sugriva by saying, You
can see my strength when there is an occasion for me to fight.
Then He used His toe to throw the pile of the bones of the
dead Asura to a great distance. These were the bones of the
same Asura who lived in the form of a buffalo, and was killed
by Bali; and Bali had thrown them in the Matanga forest.
Sugriva was not fully convinced by this gesture. The bones
were much heavier when Bali had thrown them, because they
were covered with flesh and muscle. They are now dried and
shriveled, and much lighter. The second factor is that Bali was
already exhausted when he threw them, since he had been
fighting with the Asura, but you are not at all tired. So, please

227

cut down these seven sal trees that are erratically positioned,
with just a single arrow. Then I will know your prowess.
Shri Ramachandra released an arrow that cut down all seven
sal trees and returned to its quiver.
It is noteworthy that Shri Ramachandra is so kind that He has
no hesitation in allowing Himself to be put to test, merely to
please His friend and increase his confidence. If we think
about this, considering Him to be the Ishwara, it seems that
the Ishwara allows Himself to be tested, and becomes a friend
of the jeeva for the sake of benefiting the Jeeva. If we think
about this incident considering Him to be a human, it is
established that once Shri Ramachandra has established a
friendship, He is willing to let His friend put Him to any test,
to maintain the friendship. In worldly friendships if a person
doubts his friend, the one who is doubted takes offence and
threatens to sever the friendship. However, Shri Ramachandra
allows Himself to be tested in the interests of friendship even
though He is all-powerful. As the Bhagwan this characteristic
shows His compassion; and as a man, it shows His generosity.
It is His magnanimity to extend Himself for the sake of
friendship. He sees no harm in giving any test for the sake of
His friend. It is maintaining the friendship that is important for
Him.
Sugriva was delighted to see how Shri Ramachandras arrow
pierced all seven trees and returned to His quiver. Now,
please kill my brother Bali, who is my enemy, today itself!
Baalinam jahi kaakutstha mayaabaddhoyamanjalih.
(Kishkindha Kand 12. 11)
All right, said Shri Ramachandra. You go ahead and
challenge Bali. We will follow, and hide behind the trees.
Accordingly, Sugriva went ahead and called out to Bali,
challenging him. Bali came out when he heard the challenge
228

and began to thrash Sugriva. Sugriva was injured and ran till
he reached the Rishyamuk Parvat. Shri Ramachandra
followed him. Sugriva was embarrassed. Shri Ramachandra,
he said reproachfully, if you didnt want to kill Bali, you
should have told me. I would never have gone to him! Tell
me, why did you do this?
Dont be angry, Sugriva, said Shri Ramachandra. The
resemblance between you two is so strong that I was unable to
distinguish between you. It would have been terrible if I had
shot an arrow at you by mistake. So, dont have any doubts.
Come and challenge Bali once more, but wear some sign by
which I can recognize you.
Shri Ramachandra told Laxman to make a garland of flowers
from a blossoming creeper nearby, and make Sugriva wear it.
Laxman did as he was bid, and Shri Ramachandra thumped
Sugrivas back encouragingly. Sugriva led the way to
Kishkindha, with Shri Ramachandra-Laxman following.
This time, as they walked towards Kishkindha, Sugriva
pointed out the seven lakes called the Sapta Sarovar. Seven
lustrous Rishis did severe asceticism here, he said. Nobody
came to them because they were invisible. The wishes of any
person who bows to them are fulfilled. Hearing this, Shri
Ramachandra bowed to all seven Mahatmas from where He
stood. Then they proceeded towards Kishkindha.
Balis wife, Tara, came before Bali as he prepared to respond
to Sugrivas challenge. Sugriva had a fight with you
yesterday, and he ran away, she said. His challenge today is
even more bold than yesterday, so it would seem that he is not
alone today, but has some powerful support. I have heard
from Angad that Sugriva has established a friendship with
Shri Rama-Laxman, princes of Ayodhya. Nobody can defeat
them in a fight. So, it is best if you forgive Sugriva. After all,
he is your younger brother. If you accept him with the
229

affection you had for him before, it will also please Shri
Rama-Laxman.
However, doom was hanging over Balis head, so Taras
prudent words did not appeal to him. He put her aside, saying,
You have fulfilled your duty. Now, stop being afraid and go
back to the house. I cannot bear to be challenged by Sugriva.
Regarding Shri Ramachandra, I am well informed about him.
I have no quarrel with him, nor have I done him any harm. I
have no ill-will for him; I have never spoken ill of him. Why
should he kill me for no rhyme or reason? He is a Dharmatma;
he knows what is his duty, and what is not his duty. Why
should such a Satpurush kill me without cause?
Dharmagyashcha kritagyashcha katham paapam karishyati.
(Kishkindha Kand 16. 5)
What could Tara do? She returned home, praying for her
husbands well-being. Bali came out and saw Sugriva
thumping his thigh in a wrestlers challenge. He rushed into
an attack. This time, Sugriva showed greater spirit, but he was
no match for Bali.
Shri Ramachandra saw that Sugriva was distressed by Balis
blows, and on the verge of running away again. He placed an
arrow on His bow and shot it strait at Balis chest. Bali fell to
the ground, wounded fatally. Here, Valmikiji gives a beautiful
description of Balis beauty. He says that even though Bali
was felled by Shri Ramachandras arrow, his muscular
physique was very attractive. He wore the necklace given by
Indra. The beauty of the necklace was enhanced by Shri
Ramachandras arrow that had pierced his chest. It seemed as
though the sun had fallen, and was lying on the ground.
Shri Ramachandra-Laxman came closer. Bali started to taunt
them as soon as he saw them. This rebuke is very long in the
Valmiki Ramayana. You are being given only its substance.
230

Raghunanadan! said Bali. You are born in an extremely

noble lineage. You are a Dharmatma, and your good name is
spread in all directions. Then, why did you hide and strike at
me, for no offence of mine? If you wanted to kill me, you
could have done so face to face, giving me the chance to
defend myself. Had you told me to look for Sita, I would have
found her and brought her back to you in just one day. I would
have tied a rope round the neck of her abductor, Ravana, and
delivered him to you alive. Your killing me for the sake of
Sita is absolutely inappropriate; and the way in which it was
done is not in keeping with Dharma. If you have any
appropriate answer, make it, and I will listen to you.
The reply given by Shri Ramachandra tells us how politicians
speak. Look, Bali, said Shri Ramachandra. The Rajya
belongs to Bharat these days. We have been given the task of
protecting the people. It is our job to punish or reward people,
where anything unfair or contrary to Dharma is done.
Therefore, I have done nothing that is outside the range of my
duty. On the contrary, I have carried out the duty of the King.
We are not Brahmins or Vaishyas; we are Kshatriyas! It is our
Dharma to hunt. You are a creature of the forest. That is why I
have killed you.
Regarding getting Sita back, that is not my primary
consideration. My primary consideration is that I have
established a friendship with Sugriva and pledged to help him.
So, it is my duty to carry out my promise. You do Yagyas and
other rituals like the Sandhya Vandan. You show yourself as a
Dharmagya a knower of Dharma. Yet, it did not seem wrong
to you, to force your brothers wife to accept you as her
husband! There is no doubt that you are opposed to Dharma,
and this is why I have killed you.
There is no mention in the Valmiki Ramayana as to why Shri
Ramachandra killed Bali furtively. Other Puranas mention
231

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

232

men. Attack your enemy and emerge victorious! This is a

political strategy that is respected even in present times.
So, Shri Ramachandra is always alert about protecting His
bhaktas. How could people have bhakti for Him unless He
protected them and had a partiality for them?
The second point is that it is not that Shri Ramachandra loves
His bhaktas because He believes them to be free of faults. He
knows that Sugriva and Vibhishana have flaws, but His justice
is to accept all who take refuge in Him, whether they have
faults or not. This is the principle and practice of the
Satpurush. This is why Goswami Tulsidasji says
Rahati na prabhu chita chooka hiyee` kee,
Karata surata saya baara hiye` kee.
Je`hi agha badhe`u vyaadha jimi baalee,
Soyee sukantha puni keenhi kuchaalee.
Soyee karatooti vibheeshana ke`ree,
Sapane`hu je`hi na raama hiya he`ree.
It is nothing special if a pure and perfect person is accepted by
the Lord. The Lords special quality is that He accepts even
the filthy, downtrodden, depraved people, and uplifts them.
That is why He established a friendship with Sugriva, and
accepted Vibhishana when he surrendered at the Lords feet.
If people break friendships when they see faults, there will be
no friends left in this world. Friendship itself will be lost.
Bali had no answer to make in reply to Shri Ramachandras
reply. Accepting the justice of his punishment, he said, All
you have said is true. I accept every point you have made.
Now, my only prayer to you is that you convince Sugriva not
to behave badly towards Tara and Angad. Tara is an
extremely noble woman; she should not be debased in any
way. My son Angad is still a child. I have brought him up
233

with great love and tenderness. Please grant him your

protection.
Shri Ramachandra gave Bali this assurance. Then He said,
Discard regret, delusion and fear from your heart, Bali. Tara
will not be disdained by any. Angad will stay with Sugriva
and me, as he stayed with you.
Tara arrived just then. She began to lament at the state of her
husband. Hanumanji tried his best to console her, but she said,
There is nothing left for me to do, either in this world, or in
the next. So I will burn myself to death on my husbands
funeral pyre.
Bali called Sugriva and Angad to him. Brother, he told
Sugriva, it was not destined that both of us should live
together in peace and happiness. I am on my deathbed now.
You must take care of Tara and Angad. They are your
dependents. Here, take my gold necklace, and wear it at once.
Laxmi abides in it; its power will be destroyed when I die.
Hearing such words from Bali made Sugriva forget his
enmity. He was deeply distressed. Then Bali spoke to Angad.
My son, he said, Maintain proper decorum, in keeping with
the place and time. Be ruled by your uncle Sugriva. Obey him
always.
Balis spirit left his body when he finished saying this.
Kishkindha was forlorn. All the vanars were filled with grief.
Sugriva also began to weep. He told Shri Ramachandra,
Please give me leave to put an end to my life. Tara clung to
her husbands body, crying inconsolably. Use the same arrow
with which you killed my husband, she told Shri
Ramachandra. Kill me with it. I will leave this body and go
to him.
Shri Ramachandra consoled Tara. All joy-sorrow, birthdeath, uniting-separating, etc are in the hands of the Lord.
You are the valiant wife of a valiant warrior. You should not
234

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

235

Memories of Sita awoke in Shri Ramachandra as He described

the beauties of the monsoon. He became acutely unhappy,
thinking about her. Seeing His condition, Laxman said,
Brother, await autumn with fortitude. Sugriva, the King of
the vanars will fulfill your desire as soon as autumn arrives.
However, Sugriva, having become the King, was totally
immersed in luxury and indulgence. He never thought about
what his friend Shri Ramachandra needed to get done. He did
not even bother to see what his ministers were doing. He spent
all his days and nights pleasurably with his women.
The weakness for luxury and indulgence is such that it not
only takes us away from the Ishwara, it also makes us fall
from the ideals of humanity and goodwill. One needs just
enough of luxury and indulgence to stay alive. They are not
meant for giving up our responsibilities and duties.
Hanumanji was very worried when he saw that Sugriva was
only inclined towards carnal pleasures, and completely
unconcerned about his obligations. He went to Sugriva and
said, Rajan, the monsoon is over, so please apply yourself to
the task of helping your friend Shri Ramachandra. He has
done you a great favor, and you have also pledged to
accomplish his mission.
Hearing this, Sugriva called a vanar named Neel and
commanded him to gather and bring back all warriors within
fifteen days. Anyone who refuses to obey my command will
face the penalty of death, he said. Then he returned to his
palace.
Shri Ramachandra was still in His cave on Mt. Prasravan. He
missed Sitaji intensely at the start of the new season. You see,
when the Ishwara descends on earth with the heart of a man,
the emotions normal to men arise in Him, too. Shri
Ramachandra is the symbol of the noblest of men, so when He
sees the forests during the monsoon and autumn, and sees the
236

behavior of the birds and animals in these seasons, thoughts

that are natural in these seasons come to Him as well.
Just see, Laxman, said Shri Ramachandra. Sugriva had
promised to search for Sita as soon as the monsoon ended, but
he is lost in carnal pleasures and has forgotten his promise. He
didnt even see fit to visit us even once in the past four
months. He should realize that the path by which his brother
Bali departed is still open! Bali alone was killed, but if
Sugriva having obtained what he wanted falters on the
path of truth, he can be destroyed along with his associates!
So, go and explain this to him.
Anger rose in Laxman as he heard these words. I will kill
Sugriva today, itself! He declared. Shri Ramachandra softened
when He heard this. Laxman, He said, dont talk of killing
Sugriva. After all, he is our friend. Why does he continue to
remain silent even though the time for inactivity is past?
Laxman set off towards Kishkindha seething with anger. The
huge vanars guarding the city picked up huge rocks and trees
when they saw him coming, but when they saw his angry
visage they scampered off in fear. Laxman came to Sugrivas
palace. Angad came to him in great trepidation. Angad, my
child, said Laxman, go and inform your uncle Sugriva of my
arrival. Bring back his answer quickly.
Sugreevah kathyataam vatsa mayaagamanamityuta,
Ityuktvaa sheegrahamaagachha vatsa vaakyamarindama.
(Kishkindha Kand 32. 24)
Sugriva was terrified when he heard of Laxmans coming.
Hanumanji told him, Laxman was compelled to come
because you neglected to carry out Shri Ramachandras work.
Now you have no option but to fold your hands and appease
him. Bend your head and bow down to him, and set into
motion the plans for looking for Sita.
237

Having informed Sugriva of Laxmans arrival, Angad

returned to Laxman and persuaded him to enter the cave of
Kishkindha. Inside the cave, there were forests and gardens,
rivers and lakes, wide roads, palaces and temples. Laxman
saw these as he passed, and then he entered Sugrivas palace.
He twanged his bow threateningly. The sound frightened
Sugriva. You go first, he told Tara. Quiet Laxmans wrath.
Only then will I come before him.
There was sound psychological merit in Sugrivas sending
Tara to appease Laxman. Anger fades in the presence of
beauty. It also fades in the face parental affection. Laxmans
anger had already reduced at the sight of Angad, who seemed
like a child to him. His anger vanished when he saw Tara.
Tara spoke skillfully, and pleased Laxman. She escorted him
into the palace. Sugriva was still steeped in carnal pleasures,
but he got up when Laxman came, and came forward with
folded hands. Laxman rebuked him for his wayward behavior.
Vanar Raj! he said. The Satpurushas have given
recommendations for atonement, for a person who kills a cow,
gets drunk, steals, or fails to keep him resolve. However, there
is no atonement for ingratitude.
Goghne` chaiva suraape` cha chaure` bhagnavrate` tathaa,
Nishkatirvihitaa sadbhih kritaghne` naasti nishkritah.
(Kishkindha Kand 34. 12)
You are a person who is lacking in gratitude! You are also a
liar! You took help from Shri Ramachandra to achieve what
you needed, but when it is time to extend your help, you are
immersed in luxuries and indulgencies. Dont forget the
path Bali was sent by, remains open! So, if you want your
welfare, fulfill your pledge!
Hearing this, Tara said, Prince Laxman, Sugriva is a King. A
noble person like you should not speak such harsh words to
him. He has not forgotten the favor done by Shri
238

Ramachandra. Many valorous vanars have already been sent

out on his behalf, to gather an Army. At present he is waiting
for their return.
The Sugriva spoke. Sumitra nandan, nobody can return the
favor done by Shri Ramachandra. By his own strength he will
kill the Rakshasas and get Sita back. I am merely a lowly
assistant in the matter. If I have given offence in any way,
please consider my love for him, and believe me to be loyal,
and pardon me. Servants are always prone to making
mistakes.
Laxman was appeased. He praised Sugriva saying, You are a
courageous man. I spoke harsh words because I was angry.
Please forgive me. Come with me to Shri Ramachandra, and
give him your assurance.
Meanwhile the large group of vanars, who had been gathered
by the vanars sent out by Hanumanji at Surgrivas orders,
arrived at Kishkindha. They told Sugriva that all the vanars in
the world would soon be arriving in countless numbers.
Sugriva was pleased to hear this news. He went with Laxman
to Shri Ramachandra, and bowed at His feet. Shri
Ramachandra embraced him warmly, and asked him to be
seated. Then He told Sugriva about how a King should follow
Dharma, and use Artha and Kama in keeping with Dharma.
The time has come to look for Sita, He said, so consult your
Ministers and try to find her.
O Mighty Armed! said Sugriva. All my virtues, and
reputation, had been destroyed! It is only thanks to you two
brothers that I have got this great Kingdom of vanars, so how
can I forget your work? I know that you refrained from
avenging the ingratitude shown by me, and which is a blot on
Dharma. So, I have already made an effort to gather an Army
of vanars. Some large groups have already arrived and an
immense Army will shortly be ready.
239

Shri Ramachandra was pleased to hear this. He embraced

Sugriva saying, My friend, now with your help I will gain
victory over all my enemies.
While Shri Ramachandra and Sugriva were talking, great and
valorous vanars arrived in countless thousands. The whole
ground was covered with vanars. There were red vanars,
yellow vanars and white vanars. The Valmiki Ramayana
describes their number as incalculable.
When all the vanars were assembled, Sugriva described their
strength and valor. He told Shri Ramachandra, You are the
Master of all the vanars. Please command them as you feel
fit.
Vanar Raj Sugriva, replied Shri Ramachandra. First, please
find out whether Sita is alive or not, and where Ravana who
abducted her lives. Neither I, nor Laxman, can do this. Once
we have the details about Sita we will, together, do what is
needed.
Sugriva sent one group of vanars to the East, under the
leadership of Vinata, one group to the West, led by Sushena,
and one group to the North, led by Satabali. For the group that
would go South, he chose Jambavan, Hanuman, and some
hand picked vanars, and made Angad their leader.
Sugriva gave clear orders to all four groups that they should
not spend more than one month in their search for Sita. He
told them that whoever delayed beyond this would be put to
death. He also described the mountains and rivers they would
pass, to ensure that nobody lost their bearings.
Shri Ramachandra was amazed at Sugrivas extent of
geographical knowledge. My friend, how did you come to
know all these details? He asked. Sugriva explained how he
used to run, and hide from Bali, to save his life. During those
years he had become well acquainted with all the geographical
features of the world.
240

As the vanars began to set off eagerly in the directions allotted

to them, Sugriva told Hanumanji, Look. You are as valorous
as your father, the Wind. You can go anywhere, unobstructed.
There is no one who can match your power, so the entire
responsibility of finding Sita rests completely on you.
Shri Ramachandra heard Sugrivas words, and looked at
Hanumanji. He, too, was convinced that the task of finding
Sitaji could be accomplished by Hanumanji. Joy rose in His
heart. He took off His signet ring, and placed it in
Hanumanjis hand. This ring will convince Sita that she can
trust you. She will be able to speak without fear.
Deeply moved, Hanumanji touched the ring reverently to his
forehead, and bowed at Shri Ramachandras feet. He set off
with his group towards the South.
The three groups sent to the East, West and North under the
command of courageous warriors failed to find Sita, and
returned to Kishkindha. Hanumanjis group, however,
continued to proceed towards the South. They searched every
peak and cranny of the Vindhyachal Parvat. They also
searched the surrounding mountains. There was no water
there, no people, no birds or animals. There were no fruits or
roots to eat. The entire region was filled with caves and
nettles, so the vanars faced considerable hardships in looking
for Sita.
When they went further South they came to a frightening
forest and met an Asura. He got angry at the sight of the
vanars, and rushed at them with clenched fists. However,
Angad have him a slap that killed him.
The vanars were badly fatigued. They sat under a tree in
despair. Angad encouraged them, saying, We should not lose
hope. Those who forge ahead with enthusiasm are sure to get
the fruits of their labor. It is not proper to give up effort and
get disheartened.
241

Avashyam kriyamaanasya drishyate` karmanah falam,

Alam nirve`damaagamya nahi nonmeelanam kshayam.
(Kishkindha Kand 49. 8)
The vanars regained their zest and started afresh to look for
Sita. They saw a cave, and gathered around the mouth. It was
dark and fearsome even to look at, leave alone enter. Despite
its fearsome appearance, Hanumanji said, Friends, the trees
around the entrance are a lush green. Many kinds of birds are
flying out. It seems there is a reservoir of water inside the
cave.
All the vanars followed Hanumanji into the cave. They
became exceedingly hungry and thirsty as they walked on and
on. They were on the verge of giving up all hope of life, when
they saw light at the end of the tunnel. When they emerged,
they were wonderstruck at the luxuriant beauty of the scene
before them. They saw several lakes of crystal clear water.
Large goldfish swam in the lakes and golden lotuses bloomed
in profusion. The trees around were laden with fruits and
flowers of many kinds. The houses there were beautifully
decorated. Different dishes of food were placed ready to be
eaten.
When the vanars went a bit further, they saw a lustrous
woman who was an ascetic. Hanumanji folded his hands and
bowed down to her. Devi, he asked, To whom do this cave
and houses belong? We are strangers, and ignorant, so please
tell us, and dispel our ignorance.
My name is Svayamprabha, said the lady. An Asura called
Maya has created this cave. When he got attached to the
Apsara (celestial nymph) Hema, Indra drove him away.
Brahmaji gave this glorious place to Hema, who is my dear
242

friend. I look after this place on her behalf. It is extremely

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

243

thunderbolt. If Laxman so desires, he can destroy the cave

with his sharp arrows.
The effect of Hanumanjis words was that Angad gave up the
all thought of going to the cave, but he remained firm in his
resolve to fast unto death. Please, all of you go back to
Kishkindha, he said, and give me leave to die here.
Angad spread a grass mat, and sat on it, to fast to death. Other
vanars considered it proper to join him. They all prepared
themselves mentally for death by starvation.
Just then, an old vulture called Sampati dragged himself to
that place. He was the brother of Jatayu. His wings had been
burnt, so he dragged himself when he heard what the vanars
said. Today I will get food after many days, he said. I will
eat the vanars!
Angad was distressed to hear Sampatis words. He told
Hanumanji, Look! Here is a vulture who has come like the
Devta of Death, wanting to eat us; and there was the other
vulture, Jatayu, who gave his life for Sita! Actually, only
Jatayu, the King of vultures, is fortunate. He was killed by
Ravana while fighting, and obtained salvation.
Sampatis ears pricked up when he heard Angads words.
Which Jatayu are you talking about? he asked. Jatayu was
my own younger brother. When my wings got burnt,
Chandrama Muni told me that new wings would grow when I
hear about Jatayu being killed, from the messengers of Shri
Ramachandra. He told me that I should do the last rites for
Jatayu and tell them where to find Sita.
The vanars narrated the whole story, including Jatayus being
killed, and why they had come there. Sampati also told them
the story of his life. With the help of the vanars he reached the
sea, and offered oblations for Jatayu. Then he told the vanars,
Look, Sita is in Lanka, on the other side of this ocean. My
son had told me that he had seen her being taken by Ravana,
244

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

245

narrated the story of how Hanumanji was born, and how he

came to be called Hanuman.
O most valorous among the vanars, Hanuman! said
Jambavan. You are the best in making great leaps. Expand
your infinite strength. The whole Army of vanars is worried,
and eager to see your strength and valor! So, get up, and
enlarge your feet the way Bhagwan Vishnu did, when He
spanned both worlds with His two feet. Jump across the
ocean! Inspired by Jambavan, Hanumanji gained confidence
in his own capabilities. He expanded his form, much to the
delight of the vanars, till it became viraat immense! It is
worth reading, in the Valmiki Ramayana, how Hanumanji told
the others about his strength and abilities. My friend vanars,
he said. My effort is in keeping with what I perceive through
my intellect. I am confident that I will obtain the darshan of
Sita, daughter of Videha. So, please rejoice!
Hanumanji chose the Mahendra Parvat for his launching pad.
He climbed up to the peak, and walked round. The impact of
his footsteps caused massive boulders to totter and fall. New
springs erupted on the mountainside. Many large animals ran
helter-skelter, and large trees swayed and shook. Hanumanji
was thinking only about the leap he would make. His mind
was focused on Lanka.
Manah samaadhaaya mahaanubhaavo
jagaama lankaam manasaa manasvee.
(Kishkindha Kand 69. 50)
This is where the Kishkindhakand ends in the Valmiki
Ramayana, and the Sundar Kand begins. It is written about the
Sundar Kand, that in it, Rama is sundar (beautiful in every
way), the story is sundar, Sita is sundar; there is nothing in it
that is not sundar!
246

Sundare` sundaro raamo, sundare` sundaree katha,

Sundare` sundaree seetaa sundare` kim na sundaram.
Valmikis description of Hanumanjis posture at the time of
jumping, and the waves that rose up as he flew, is so vivid that
it seems as though he was seeing the scene.
The Mainak Parvat rose out of the sea when Hanumanji was
flying towards Lanka. He asked Hanumanji to rest awhile on
him. You see, the difference in our concepts of the animate
and the inanimate is not factual. The fact is that the
substratum of both is one and the same. When something is
seen by us, it becomes jada (inanimate or gross); but when the
same object becomes aatmasvaroopa the essence of the
Atma it is called che`tan (conscious). The Atmasvarupa is
chetan, and that which is seen whether it is of the witness,
mind, or senses is jada. An absence of the senses is not a
characteristic of an inert object. The fact is that it is something
that can be seen, is the characteristic. In the basic
consciousness there is nothing called jada (inanimate). When
some intense reaction or movement starts in an inert object,
consciousness manifests in it.
This was what happened to the Mainak Parvat, and to the sea.
The sea saagara remembered that it had been created by
the sons of King Sagar of the Ikshvaku lineage, when they had
dug up the earth. This is why the sea is called sagar. Shri
Ramachandra was from the Ikshvaku lineage, and Hanumanji
was going on His errand. So, Hanumanji should be given
some rest as he flew over the sagar to Lanka.
Mainak rose up, and assumed a human form. He requested
Hanumanji, O son of the wind, the sagar has sent me to offer
hospitality. Your father had done me a great favor, when he
dropped me into the sea to save me from Indra, who would
247

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

248

mission and give the information to Shri Ramachandra. Then I

will come to you, and you may eat me.
Surasa was certainly not an enemy. She had merely come to
see how intelligent Hanumanji was. So, she refused to accept
his offer. You cannot pass me by. You will have to come into
my mouth!
The meaning of Surasa is, one who derives pleasure. Strength
can obstruct strength, but intelligence does not obstruct
intelligence; desire and greed obstruct intelligence. Desire and
greed devour us when we get the urge to obtain one thing after
another, and are prepared to sacrifice decency if they cannot
be obtained through ethical means. Desire and greed sully our
thinking. People have such weakness for indulgence that they
take on the form of Surasa.
Hanumanji, however, had no desires and no greed, so he told
Surasa, If you want me to get into your mouth you must
make it bigger.
Surasa enlarged her mouth, but Hanumanji enlarged himself
even more. He made himself bigger every time Surasa made
her mouth bigger. Eventually, when she made her mouth
extremely big, Hanumanji made himself extremely tiny. He
flew into her mouth and came out of her ear.
This episode indicates that desire cannot be overcome by
desire. A man grows old, his hair turns white, his teeth break
and his senses weaken; but his longings trishnaa remain
as strong as ever; Trishnaika tarunaayate`. If someone thinks
that he will do something after satiating his desires, he will
never do anything because his desires will never end. The
Mahabharata, Bhagwat and Vishnu Purana all state
emphatically that if a man were to be given all the wealth in
the world he would still desire more. However, if he were to
make himself small, his desires would shrink as well. This is
what Hanumanji did.
249

The Devtas were convinced that Hanumanjis intelligence

matched his enormous strength. Hanumanji is complete in
both pragyaa and praana. He was sure to succeed in Shri
Ramakrishnas work.
The Valmiki Ramayana now describes Singhika, a Rakshasi
who devoured shadows. Although learned Mahatmas like Shri
Bhagvadacharya have not accepted this, I accept it and
proceed.
The Vedantis have accepted the principle of pratibimba (a
reflection, or reflected identity). Consciousness is reflected in
the fourfold mind called the antahkaran. This reflection is
the identity of the kartaa-bhoktaa (the doer and the one who
experiences), paapee-punyaatmaa (the sinner and the one
with spiritual merit), and is the one who goes to Heaven and
Hell.
The Devtas were now convinced that Hanumanji had both
prana and pragya. They wanted to know whether he identified
with his pratibimba (subtle ego) or not, because the
pratibimba keeps shifting. It is not stable. Nor can it achieve
anything.
People may believe or disbelieve this, but in earlier times
people could gain mastery over the chaayaa purusha the
individuals shadow, or alter ego. This was a mental power
that they acquired by looking at their own reflection in a
mirror, and practice superimposing their own consciousness
upon it. They would will the shadow to move independently
as commanded. Even today we see magicians who show us
objects that have been brought from far away. There is no
cause to disbelieve their abilities.
So, if a person wants to catch his reflection in his shadow, he
can achieve it. Illusion and ego can also be caught by the same
method. Achievement is not gained by desire; it is gained by
giving up the ego.
250

If someone hurts the ego of an ordinary man, he becomes

helpless in controlling himself, and does things that are
wrong. Hanumanji, however, had no ego. If he were to allow
himself to get angry because someone in Lanka insulted him,
he would be distracted from his mission. The purpose of going
to Lanka would not be achieved, and he would get engrossed
in the worship of his ego, and forget the work given by Shri
Ramachandra. So, when he saw that Singhika had caught his
chaya, he quickly destroyed this woman who had the habit of
catching shadows.
Saadhayaarthamabhipre`tamarishtam plavataam vara.
(Sundar Kand 1. 200)
After crossing the sea, Hanumanji alighted on the Trikut
Parvat, and surveyed the city of Lanka. Valmikiji has given an
excellent description of Lanka.
If, from the Adhyatmik (metaphysical) angle we consider
Lanka to be the body, how would it be described? People
inhabit their bodies, but how many of us know how many
bones it has, or how many nerves and veins, how many
senses, or how much flesh, muscle and blood it contains?
When there is so much ignorance about our own body, Lanka
is such a large city by comparison! Only a great Mahatma like
Hanumanji could have successfully entered it, accomplished
his mission, and come out again.
This is why the Vaishnavas say that the Lord sends an
Acharya (Teacher) to uplift the jeevas. Sitaji represents shakti
(power), or Brahmavidya (the knowledge of the Brahman).
Ravana represents Moha (delusion). He has imprisoned Sitaji
in the Lanka that represents the body. Now, the Acharya,
Hanumanji, sent by the Lord comes, finds out where Sitaji is,
and tells the Lord about what her condition is.
251

That means, Hanumanji searched Lanka and did a thorough

examination of the subtle sheaths of the body, called the
annamaya (gross), praanamaya (senses) and manomaya
(mind). If you want to get inside the city of your enemy, it is
vital that you have full knowledge about it. You should know
what the outer walls are like, what the main gates are like,
where the secret passages are, what kind of security
arrangements they have, where the moats are and how they
can be crossed over. Even if you manage to get inside the city
without this knowledge, it will be difficult to get out again
unless you have this information.
So, before entering, Hanumanji thought about which form
would be best for him to take, when he entered Lanka. Would
it be better to go as he is, or take a grand form, or become
tiny, and enter Lanka? The Neeti Shastra (the science of using
the right policy) says that a wise man achieves his purpose. To
spoil everything due to a lack of restraint is a sign of
foolishness.
Svakaaryam saadhaye`d
moorkhataa.

dheemaan

kaaryadhvanso

hi

The meaning of this is that grandeur should be displayed

when grandeur is called for, and humility should be shown
where humility is the best policy. A wise person uses his
discretion about when to use which.
If I go to Lanka as I am, or in a larger form, everyone will
come to know of my presence, and that will hinder my
mission, thought Hanumanji. It is best that I assume a tiny
form and slip into Lanka at night. Accordingly, he made
himself tiny and awaited nightfall.
Hanumanji had the ability to assume an immense form or a
miniscule form. The descriptions of the Yoga Shastras, about
252

Yogic powers like animaa (becoming tiny), laghimaa

(becoming extremely light), garimaa (becoming extremely
heavy) etc are not unfounded claims. People who practice
Yoga are able to achieve these changes in their gross body. I
have seen Yogis make themselves extremely light, very
heavy, absolutely tiny, or very large. When even ordinary
Yogis can obtain such powers, it is not at all surprising that a
great Yogi like Hanumanji had them.
Hanumanji was just going into Lanka at night in a form as
tiny as a mosquito, when his path was obstructed by Lanka,
the Vastu Devi who was the presiding deity and guardian of
the city of Lanka. This shows the excellent security
arrangements in Lanka. There is no cause for wondering at the
Vastu Devi. When we build a house we do a ritual worship of
the Vastu Devta. Similarly, Ravana had also done a ritual
worship and established a Vastu Devta when he built Lanka.
Ravana was very learned. He knew the Vedas and rituals very
well. He frequently did Yagyas and other rituals of Tantra
sadhana that fulfill worldly desires. So, the presiding deity of
Lanka, also called Lanka, guarded the city. She manifested
and stood before Hanumanji. You cant enter Lanka stealthily
like a thief, she said.
Lanka became aggressive and slapped Hanumanji. He was
forced to box her in self defense. This freed her from the
bondage of Ravana. She gave him permission to enter and
look for Sita.
A full moon lit up the night. Hanumanji saw the air plane
called Pushpak viman, and the chariots. He saw the Army and
the Armory. He saw the comfort in which the Rakshasas and
Rakhshasis lived. Then he went into Ravanas palace. He was
amazed to see that even the wealth and luxury of Indra was
nothing compared to Ravanas. Ravana had truly beaten
everyone. Vayu Devta (the Devta of wind) was fanning him,
253

Agni Devta (the Devta of fire) was cooking his food, Varun
Devta (the Devta of water) was holding water in an urn.
Ravanas palace had every conceivable facility for all kinds of
luxury and indulgence. Beautiful maidens of the Devtas,
Danavas and Daityas were there, and an intoxicated Ravana
was taking his pleasure with them.
Hanumanji wondered whether it was contrary to Dharma that
in his quest for Sitaji he was looking at these naked,
intoxicated, lustful women, some of whom were asleep. He
examined his heart to see if it was sullied, and saw that it was
untouched by any lowly impulse.
Then it struck Hanumanji that he had seen many things, but
not the one he sought. He passed through the rooms and came
to the chamber of Ravanas wife, Mandodari. She was an
outstandingly beautiful woman, and was sleeping blissfully.
Can this be Janaki? wondered Hanumanji. Then, he rejected
this possibility at once. How can this be Janakiji? Janakiji is a
pativrataa (having single minded devotion for her husband).
Her husband is her life. Being separated from him would
make it hard for her to even eat or drink. She could never
sleep peacefully in Ravanas palace.
Then the thought came, Sitaji is a tapasvini (lady ascetic).
Ravana has abducted her. She could never stay in a palace. I
must look for her in some garden or park.
Hanumanji went to Ravanas park, called the Ashok Vatika. It
had beautiful trees and lakes, and was surrounded b a high
wall. Rather than enter at the gate, Hanumaji climbed over the
wall. He searched everywhere but there was no sign of Sitaji.
If Janakiji is in this garden, she will surely come out in the
morning, no matter how difficult it may be, and offer worship
to Surya Devta, thought Hanumanji.
Just then Hanumanji heard the sound of footsteps. He looked
carefully and saw some women. They were not normal
254

women; they were Rakshasis with terrifying forms. They

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

Om Shantih Shantih Shantih

255

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

256

Kausalya would feed Shri Ramachandra lovingly at home, and

so would Sitaji. Guru Vasishtha would also invite Him and
feed Him well, and give prasada. Shri Ramachandra was also
invited and feasted by His friends, and offered lavish
hospitality by His in-laws. Wherever He went, He was offered
a host of delicacies, but He always said that He never got the
flavor that He had found in the fruits offered by Shabari.
Tulsidasji says, in the Vinay Patrika,
Raghuvara raavari yahai badaayee,
Nidari ganee aadara gareebapara karata kripaa adhikaayee.
Goswamiji has used the word ganee, which is an Urdu word.
The meaning is the same as the word ganyamaanya in
Sanskrit or Hindi. Hence, this greatness of Shri Ramachandra
is ganee worth giving importance to. Shri Ramachandra
does not show as much respect to the ganee (important
people) as He does to the poor and the humble. His Grace is
showered more profusely on the poor, than on those who are
considered important by this world. He feels happy when He
is told, This is Kevats friend, or, he is related to the
vanars.
It is because of this that devotees of Shri Ramachandra say,
sometimes, that Shri Krishna herded only cows, which are
docile by nature, but Shri Ramachandra herded vanars, which
is a very difficult task. It is indeed next to impossible to
control vanars who are by nature mischievous and
undisciplined. It is their nature to jump from branch to branch,
and tree to tree. Yet, Shri Ramachandra formed such a welldisciplined Army of vanars that Ravanas Army had to face
defeat.
So, Shri Ramachandras behavior was so great and noble, He
had so much love and affection, that I am overwhelmed when
257

I think about it. He manifests so many excellent qualities that

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

258

harem. An examination of his mind revealed that it was

unsullied.
Mano hi he`tuh sarve`shaamindriyaanaam pravartane`,
Shubhaashubhaasvasthaasu taccha me` suvyavasthitam.
(Sundar Kand 11. 42)
Not finding Sitaji anywhere, Hanumanji wondered for a
moment whether she was still alive. He was overcome with
depression at that possibility. The very next moment he
chided himself for losing hope. I should continue to search
with enthusiasm, he told himself. Happiness and prosperity
are attained by zeal. I should now look for Sitaji in the places
I have not searched so far.
Anirve`dah shriyo moolamanirve`dah param sukham,
Anirve`do hi satatam sarvaarthe`shu pravartakah.
(Sundar Kand 12. 10)
Then, when Hanumanji had a darshan of Sitaji in the Ashok
Vatika, he guessed her identity because she looked neither at
the Rakshasis nor at the trees laden with fruits and flowers. It
seems she is meditating on Shri Ramachandra, thought
Hanumanji.
Naishaa pashyati raakshasyo ne`maan pushpafaladrumaan,
E`kasthahridayaa noonam raamame`vaanupashyati.
(Sundar Kand 16. 25)
You see, desire-anger, greed-delusion are all mental
distortions that prevent us from seeing things as they are. To
see something as it actually is, one must have a lucid
antahkaran.
259

There is an interesting incident regarding this in the life of

Samartha Ramdasji. When he was writing the Ramayana he
would read out what he had written, to Hanumanji. When he
came to the part where Hanumanji went into the Ashok
Vatika, he wrote that Hanumanji saw a large lake in which
white water lilies were blooming. Hearing this, Hanumanji
said, Samarthaji, the water lilies were red, not white.
Samartha Ramdasji was not prepared to accept this. They
decided to ask Sitaji to settle the matter. There were white
water lilies in the lake, said Sitaji. Mother! exclaimed
Hanumanji, I saw them with my own eyes they were red!
My child, said Sitaji, seeing my plight made you so angry
with Ravana and the people of Lanka, that your eyes reddened
with rage. That is why the white water lilies looked red to
you. What could Hanumanji say after that?
This story should not be misconstrued. Dont think that there
was any distortion in Hanumanjis mind. Hanumanji is
completely untouched by distortions. He is supremely
intelligent, the wisest among the learned, incomparably
strong, and filled with all good qualities. This is why
Bhagwan Shri Ramachandra made him His emissary.
Yesterdays discourse concluded with Hanumanji reaching the
Ashok Vatika in a tiny form, seeing Sitaji, and climbing on a
tree to see what was happening.
We proceed from that point. As Hanumanji watched Sitaji and
the Rakshasis who surrounded her, Ravana arrived with
hundreds of ladies. Among them were daughters of Devtas,
Gandharvas, and Rishis. All the women were praising Ravana
and serving him as they accompanied him. Seeing Ravana
approaching, the Rakshasis guarding Sitaji dispersed.
I have already told you that Ravana personifies moha
delusion and attachment. When a man forgets the Ishwara,
moha comes into his mind. What is the Ishwara? He is the
260

sarvaatmaa the Atma of all. He is omnipresent; He fills

everything that is. Other religions have attempted to reveal the
Ishwara, depending on symbols, experiences, and
imagination. But in the Vedic religion the Ishwara becomes
the world. He gives it existence and energy, sustains it and
ultimately the world dissolves in Him.
The indication is that the Ishwara is not separate from this
interactive world. It is He who manifests in all forms. In other
religions the clay is different and separate from the potter who
moulds it into pots, but we dont consider them to be separate.
In our thinking, it is He who becomes and He who makes. He
manifests as the chetan and supports everything as the
substratum. Nothing exists except the Paramatma.
Moha rises when agnaana (ignorance or nescience) prevents
us from knowing the Paramatma. We get trapped in
considerations of good and bad. We try to get that, which we
think is good, and when we obtain all the good things we
develop an ego. Then the ego is increased by moha. Moha
wants to retain the ego and also have sukha peace, and
happiness. However, peace and happiness cannot survive in
the shelter of the ego. They can never endure where ego
exists. This can be seen even today. The ego vanishes when a
man is fast asleep, but a restful peace prevails. He is conscious
of complete ease, but it is temporary. The peace and ease of
slumber change as soon as the man (ego) awakens. So,
happiness can never endure if they are dependent upon
indulgences, vanity, or desires.
Ravana wanted peace, love, fulfillment or the Brahmavidya
represented by Sitaji to remain with him, but how could they
endure in the shade of the Ravana who represents moha?
Ravana tried to convince Sitaji in many ways. Look, Sita, he
said. My grandeur is unlimited. I rule over all three worlds.
There is nobody who can match me. If you accept me, you
261

will get only happiness and pleasure. I will enable you to give
Kingdoms, as large as you please, to your brothers and
friends. You will be the chief of all my Queens and rule over
them. So much so that even I will do as you say. But if you
refuse to listen to me, these Rakshasis will claw you and eat
you. Your relatives will also be destroyed.
Thus, Ravana offered various temptations and threats, but
Sitaji remained unaffected by them. As soon as she saw
Ravana, she drew her legs up to hide her stomach and crossed
her arms over her chest, and turned her back to him. She
picked up a blade of grass, and addressed it, giving Ravana
her reply.
You have been told the indication of speaking to a blade of
grass. It means, Ravana, I do not consider you as even a
blade of grass compared to Shri Rama. Another meaning is
that Sitaji was deceived when she spoke to Ravana directly.
This is why she refuses to speak directly to him. A third
indication is that when Indras son Jayant came in the form of
a crow and dared to peck at Sitaji, Shri Ramachandra had
attacked him with a blade of grass that was so powerful that
Jayant found no succor anywhere in the three worlds. Sitaji
wants to tell Ravana that when even a blade of grass attains
such power at Shri Ramachandras hands, he should
understand the power of Shri Ramachandras arrows.
Look, Ravana, said Sitaji. When you boast with such pride
about how valorous you are, why did you come like a thief to
Panchvati, and abduct me when I was alone? You were well
aware that my husband and brother-in-law were out. You
knew that they were living as ascetics and had no Army with
them. Despite this, you lacked the courage to face them! The
fact is that death is dancing over your head. You are a very
wicked man; stay away from me! Dont dare to touch me! For
me, Shri Ramachandra is my all in all. There is nobody like
262

him in the world! He would not yet have got the information
about where you have kept me hidden. He will come as soon
as he finds out where I am. A single arrow of his will be
sufficient to destroy both you and your Lanka! You live until
the time he sets his eyes on you!
These words of Sitaji have great significance, because a single
smack of Gnan destroys moha. Hearing about the Paramatma
is enough to remove the tendency of moha sakrit
shravanamaatre`na.
Hear one thing more, Ravana, added Sitaji. I have enough
power of asceticism to annihilate both you, and your Lanka, if
I so desire. However, it does not seem proper to waste the
power of asceticism on a lowly person like you. When Shri
Ramachandra comes, destroys you and your associates, and
takes me back with him, it will enhance his reputation. This is
why I sit quietly, awaiting his arrival.
Ravana roared with laughter when he heard this. It seemed as
though he would kill Sitaji then and there, but he gave her two
months grace. If you dont agree to do what I say within this
time, these Rakshasis will cut you into pieces and eat you, he
said.
Ravana instructed the Rakshasis, Use the four methods of
saama (persuasion), daama (bribery), danda (punishment)
and bheda (divide and rule), to convince Sita. If she is won
over by either of the first two methods, try to divert her mind
away from her husband completely. If that fails, threaten her
and frighten her into submission.
Sama, dama, danda and bheda are part of Kingly policy, and
are used in politics.
At this point, Valmikiji has stated something quite startling.
He has written that when Ravana was threatening Sitaji, the
ladies who stood behind him the daughters of the Devtas,
Gandharvas and Rishis were signaling to Sitaji to not be
263

afraid, because Ravana could not harm her in any way.

However, when Ravana gave the Rakshasis their instructions
and returned to his palace, the Rakshasis began to praise
Ravanas power and valor.
Sita, they said, dont place you life in jeopardy. Do as
Ravana says.
When Sitaji refused to listen to them they got annoyed and
began to frighten her with dire consequences. One Rakshasi
said, Come, let us tear her apart and eat her.
Sitaji was alarmed to hear this, and began to weep. She
decided to put an end to her life, but how could she do this?
Fie on this wretched existence! Shame on my helplessness
that I cant even put an end to my life, much as I long to!
Dhigastu khalu maanushyam dhigastu paravashyataam,
Na shakyam yat parityaktumaatmacchande`na jeevitam.
(Sundar Kand 25. 20)
Just then, Vibhishanas daughter, Trijata, came there. O
Nishacharis! she told the Rakshasis. You may all eat
yourselves, but you will never be able to eat Sitaji! I had a
dream tonight, that Sitaji will soon be united with her
husband. Ravana will be destroyed along with Lanka. In my
dream I also saw a vanar who was the emissary of Shri
Ramachandra. I dreamt that this vanar comes to Lanka and
sets fire to the city. So stop shouting at Sitaji, and stop
threatening her. Surrender to her. By just bowing down to her
you can please her. She will protect us all from the
forthcoming danger.
The Rakshasis were scared and stooped harassing Sitaji.
Trijata spoke to Sitaji. Devi, she said, Why do you wish to
sacrifice your body? You will be united with Shri
Ramachandra very soon, so give up all thought of putting an
end to your life.
264

Hearing Trijatas words, Sitaji felt a surge of happiness. It is a

fact that if a person has the hope of meeting the beloved, he or
she is prepared to endure the greatest of hardships, and remain
alive. Their only fear is the pain the beloved would feel if he
found his loved one dead. Lovers guard their lives with these
considerations the beloved should be spared of any possible
sorrow, and the lover should continue to obtain the happiness
of seeing the beloved.
However, unless a person knows his own Atma, it matters
little whether he has worldly knowledge or not. Shri Rama is
our Atma; He is the dearest, the most beloved. What is our life
worth, if He is not present in our lives, and we continue to be
ruled by a variety of desires and grouches? So, when Trijata
left, and the other Rakshasis wandered off, Sitaji was once
again overcome with depression. What is the purpose of my
staying alive without Shri Ramachandra? she thought. She
decided she would hang herself, but where was she to get a
rope? Her hand went to her thick plait. I will make a noose of
my plait, and hang myself from a branch of this tree, she
decided.
Sitajis mental state was extremely pathetic. If a person feels
empathy with her, his heart will melt, his throat will feel
choked, and his body will tingle. Desire, anger, greed,
attachment and ego will all be washed away. If you connect
your mind to Sitajis mind as you listen, your heart will be
purified. The Shastras contain such episodes of extreme
pathos to enable us to visualize the scenes, hear about them,
and purify our hearts by the experience.
Sitaji felt a number of auspicious indications when she started
to wind her plait round her neck. She felt as though Shri
Ramachandra was standing before her and comforting her.
She blossomed with joy and gave up the idea of ending her
life.
265

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

266

Hanumanji bowed at Sitajis feet with great humility. You

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

267

Sitaji felt somewhat reassured. Very well, she said. Tell me

where did you meet Shri Ramachandra? How do you know
Laxman? How did it transpire that humans teamed up with
vanars?
Kva te` raame`na sansargah katham jaanaasi lakshmanam,
Vaanaraanaam naraanaam cha kathamaaseet samaagamah.
(Sundar Kand 35. 2)
If you know Shri Ramachandra and Laxman, describe their
appearance and features, said Sitaji. Describe the color of
their complexion and their arms. I will believe you, if you
give the right answers.
Hanumanji gave a detailed description of the excellent
qualities and appearance of Shri Ramachandra and Laxman.
He also said that the only difference between them was that
Shri Ramachandra is blue hued whereas Laxman has a fair
complexion.
Sa
suvarnachhaivih
shreemaan
raamah
shyaamo
mahaayashaah,
Taavubhau narashaardoolau tvadyarshanakritotsavau.
(Sundar Kand 35. 22a, 23b)
Hanumanji told Sitaji, We were sitting on the peak of the
Rishyamuk Parvat when Ravana was carrying you off. When
you saw us you dropped your ornaments towards us. I
gathered them carefully and kept them safely. They were
shown to Shri Ramachandra when he came there and
established a friendship with Vanar Raj Sugriva. Shri
Ramachandra became very emotional when he saw the
ornaments.
Mother, said Hanumanji at last, Please believe that I am
indeed Shri Ramachandras envoy! If you still have doubts, I
268

have Shri Ramachandras ring with me. Take it in your hand

and examine it. I have brought it so that you will be convinced
about my credentials when you see it. Actually, Mahatma Shri
Ramachandra gave me this ring. Now please be at peace,
because the end of your sorrow is approaching.
Vaanaroham mahaabhaage` dooto raamasya dheematah,
Raamanaamaankita che`dam pashya de`vyanguleeyakam.
Pratyayaartham tavaaneetam te`na dattam mahaatmanaa,
Samaashvasihi bhadram te` ksheenadukhafalaahyasi.
(Sundar Kand 36. 2,3)
Sitaji was now fully convinced. I will talk to you now, she
said. Tell me is Shri Ramachandra unhappy in any way? I
hope there has been no waning of his valor? I have been away
from him for so long; I hope his love for me has not
decreased? I hope he has not become indifferent to me? When
will he liberate me?
Kacchinnaanyamanaa raamah kacchinmaam taarayishyati.
(Sundar Kand 36. 23)
Mother, replied Hanumanji. Shri Ramachandra does not
know where you are. As soon as he hears from me about your
whereabouts, he will set off with his vast Army of vanars. The
day is not far off when Lanka will be bereft of Ravana and all
the Rakshasas, and you will see Shri Ramachandra.
Regarding Shri Ramachandras love for you, I will say only
that his thoughts are focused constantly on you and you alone.
His mind is immersed in you to such an extent that he is not
aware of it if a fly sits on him or an insect bites him. He does
not remember whether he had eaten or not. Whenever he
drops off to sleep, he utters Sita! Sita! and sits up again.
Anidrah satatam raamah suptopi cha narottamah,
269

Seete`ti madhuraam vaaneem vyaaharan pratibudhyate`.

(Sunder Kand 36. 44)
Sitaji was deeply moved. She began to weep. Mother, said
Hanumanji, seeing your sorrow I feel tempted to carry on my
back, and take you straightaway to Shri Ramachandra. There
is no doubt that I have the capacity to cross the ocean with
you on my back.
Tvaam tu prishtagataam kritvaa santarishyaami saagaram.
(Sunder Kand 37. 22)
Sitaji was delighted and amazed at Hanumanjis idea.
Hanuman, what are you saying? she asked. Your body is
very small how can you carry me on your back and take me
to Shri Ramachandra?
Katham chaalpa shareerastvam maamito ne`tumichhasi,
Sakaasham maanave`ndrasya bharturme` plavagarshabha.
(Sunder Kand 37. 32)
Hanumanji displayed his viraata (colossal) form to convince
Sitaji. She was wonderstruck to see how large he had become.
Hanuman, she said, I no longer doubt your prowess. Your
have the ability to move like the wind. You are as bright as
the fire. That is why you could cross the ocean and reach this
place. You can definitely carry me on your back and take me
to Shri Ramachandra.
However, Hanuman, we should consider well, before we do
anything; nothing should be done in haste. Dont forget, I am
a woman and lack your strength. If you carry me on your
back, and you fly at great speed, it is possible that I will get
frightened and fall into the sea due to the force of the wind.
Then I will become food for the creatures that live in the sea,
270

and will be deprived from ever again getting the darshan of

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

271

The thoughts presented by Sitaji deserve to be noted. The

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

272

Na tattvavachanam satyam naatattvavachanam mrishaa,

Yadbhootahitamatyantam e`tatsatyam vratam mama.
Neither is it Satya to say something bluntly as it is, nor is it a
lie to make up things and say them. Satya is that, which is
beneficial. The various things superimposed on people by the
Shastras are intended to put an end to the kama-krodha-lobhamoha in people, and to put an end to sorrow and strife. The
aim of the Shastras is to lead people step by step towards their
ultimate goal. The form of Satya is never bitter, nor is it hard
like a rock. What is said in the Shastras is said with the
intention of benefiting all, for the welfare of all. When
necessary, it can be stretched.
All right, Mother, said Hanumanji. If you do not wish to
come with me to Shri Ramachandra, give me some ornament
of yours. Just as Shri Ramachandra sent his ring, which you
would be sure to recognize, let me take back something from
you that he will recognize and feel happy, and know that I
have indeed met you.
Sitaji took off her crest jewel the choodaamani from her
head, and gave it to Hanumanji. It was the same jewel that
Shri Ramachandra has placed on her head, so He was sure to
recognize it.
Hanumanji was pleased. He began to think of what he should
do next. The task of an emissary is not merely to carry out his
orders. A good envoy is not a machine that does nothing more
than what it is commanded. A good emissary should also do
something that will be to his Masters benefit. I should test
the strength of Lanka before leaving, thought Hanumanji. I
should do something that will bring me in confrontation with
Ravana.
Hanumanji started breaking, and throwing down the trees in
the Ashok Vatika. The birds and animals there scattered in
273

fear. The Rakshasis guarding Sitaji asked her, Who is that

troublesome monkey who was sitting near you a while ago?
Sitaji evaded giving a direct answer. You should know better
than me about who he is, and what he will do, she said.
What do I know about those who change their forms at will?
The Rakshasis rushed to Ravana to inform him that a terrible
vanar had got into the Ashok Vatika and was uprooting the
trees. Ravana was furious to hear this. He sent thousands of
Rakshasas, but Hanumanji killed them all.
The Temple of Lankas Kula Devta (the Devta of the lineage
of the King of Lanka) was situated in the Ashok Vatika. When
the Rakshasas sent by Ravana arrived, and tried to stop
Hanumanji from destroying the temple, Hanumanji called out
four shlokas. These four shlokas of the Valmiki Ramayana are
very famous. Even today, people chant them to gain victory
over their enemies.
Jayatyatibalo raamo lakshmanashcha mahaabalah,
Raajaa jayati sugreevo raaghave`naabhipaalitah.
Daasoham kosale`ndrasya raamasyaaklishtakarmanah,
Hanoomaanshatrusainyaanaam nihantaa maarutaatmajah.
Na raavanasahasram me` yuddhe` pratibalam bhave`t,
Shilaabhishcha praharatah paadapaishcha sahasrashah.
Ardayitvaa pureem lankaamabhivaadya cha maithileem,
Samriddhaartho gamishyaami mishataam sarvarakshasaam.
(Sundar Kand 42. 33 36)
The meaning of these shlokas is, Victory to the supremely
powerful Shri Ramachandra! Victory to Raja Sugriva! I am
the servant of Shri Ramachandra. My name is Hanuman. I am
the son of the wind. I have the power to destroy the Army of
the enemy. When I begin to attack, not even a hundred
Ravanas can harm me in any way. I will create an upheaval in
274

Lanka. Then I will bow at the feet of Sitaji and return to Shri
Ramachandra while the Rakshasas watch helplessly.
Hanumanji killed many Rakshasas after this challenge. The
first senior warrior to tackle him was Jambumali, followed by
the seven sons of Ravanas Ministers. Hanumanji killed them
all one by one.
The seven Generals who were killed by Hanumanji are
described next. These numbers have a metaphysical
significance. The five Generals indicate the objects of the five
senses, through which the senses are enticed. Hanumanji is
beyond the influence of sense objects, so he killed the five
Generals who symbolized the five sense objects.
Ravanas son, Akshay Kumar was the next great warrior to
confront Hanumanji. The meaning of aksha kumara is the
attraction of the senses. Aksha means the senses, and kumar
means the attraction inherent in them. How could he prevail
before Hanumanji? So, Hanumanji destroyed him as well.
Then came Meghnad. Meghnad was also called Indrajit,
because he had gained victory over Indra. Hanumanji fought
with Meghnad, throwing trees and boulders at him. Finally,
Indrajit was compelled to use the Brahmastra, knowing that
nothing else could overcome Hanumanji.
The Brahmastra is to be used only when one is in dire straits.
Even the Vedantis are reluctant to give the knowledge of the
Brahmastra to all and sundry.
E`kam brahmaantramaadaaya naanyam ganayati kvachid.
That means, if a person has just the Brahmastra, he needs no
other Gnan, vivek (discrimination), or vichara (thinking).
Nothing has any effect on the Brahmastra. No other
consideration or calculation is required If one absorbs the
Brahmastra there is no possibility of being defeated.
275

The Ahirbadhnya Samhita gives the method for creating the

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

276

Look, Ravana, I am Shri Ramachandras emissary, said

Hanumanji. I have come in search of his wife, Sita. I want to
tell you that there is nobody in all the three worlds, who can
defeat Shri Ramachandra in battle of what worth is your
capacity? A single arrow of Shri Ramachandra has the power
to turn you, your lineage, and your Lanka into ashes. So, do
not oppose Shri Ramachandra. Take my advice, and give Sita
back to him.
Manyasya narade`vaaya jaanakee pratideeyataam.
(Sundar Kand 52. 1)
Ravanas anger knew no bounds when he heard this. It is the
nature of arrogant people to lose their temper as soon as they
face any opposition. Kill the vanar! shouted Ravana.
Aagyaapayad vadham tasya raavanah krodhamoorchhitah.
(Sundar Kand 52. 1)
Vibhishanaji was present when Ravana gave this command.
He stood up and said, Maharaj, this vanar calls himself Shri
Ramachandras emissary, and it is not proper to kill an
emissary. This made Ravana even more furious. This vanar
has destroyed the Ashok Van needlessly, he said. I will
surely have him killed!
However, Vibhishana was firm in his stand, and continued to
persuade Ravana. Rajan, all the Satpurush are of the opinion
that an emissary cannot be killed, so let him be punished in
some other way. Dont sentence him to death.
I have told you earlier that among the Rakshasis who guarded
Sitaji, there was a Rakshasi called Trijata. She was
Vibhishanas daughter. She kept giving Sitaji the news that
her father was in favor of sending her back, but Ravana
refused to heed him. Hanumanji had heard this while he sat on
277

the tree. Then, when he met Sitaji, he saw how Vibhishana

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

278

was the power of Shri Ramachandra, and the third was the
friendship between Agni Devta and his father, Vayu Devta.
Seetaayaashchaanrishamsye`na te`jasaa raaghavasya cha,
Pitushcha mama sakhye`na na maam dahati paavakah.
(Sundar Kand 53. 38)
Agni Devta refrained from letting Hanumanji get effected, but
the flames rose high, and spread. These Nishacharas deserve
to be punished for keeping me tied to the burning rags,
thought Hanumanji. He broke the ropes, and jumped high into
the sky with a mighty roar. He had observed the roads and
houses, when he was taken round, and knew who lived where.
In one Ramayana, I had read that machines had been fitted in
Lanka. These machines would overturn any outsider who
entered Lanka, and would deposit the intruders straight to
Patala (the netherworld). Hanumanji broke up all these
machines. He jumped from one house to the next, setting them
all ablaze. Soon the entire city was on fire. The Rakshasas
were crying out in terror.
Then Hanumanji jumped into the sea and put out the fire on
his tail. A terrible thought came to him suddenly. Sitaji may
have been burnt in the fire! What terrible thing anger is! An
angry man is capable of doing anything. He can even kill his
Guru and his elders! He has no thought of what he ought to
speak and what he ought not to say. There is nothing an angry
man will not stoop to doing or saying!
Naakaaryamapi kruddhasya naavaachyam vidyate` kvachit.
(Sundar Kand 55. 5)
Shame on me! said Hanumanji. I set fire to Lanka without
making sure that Sitaji would be safe! I have unwittingly
spoilt my Masters work. How can I face him after this?
279

Hanumanji pulled himself up sharply the next moment. What

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

Om Shantih Shantih Shantih.

280

Ramayanamrita
: 11 :

We had come to the point yesterday, when Hanumanji got the

crest jewel from Sitaji, procured all the information about
Lanka, and returned to Angad, Jambavan and the rest of his
group of vanars. For Pawan Putra (son of the wind) Hanuman,
the vast ocean meant just one long leap. It did not take him
long to reach his group.
Hanumanji gave a mighty roar before he landed. The vanars
understood the victorious tone of that roar. They were filled
with joy. Jambavan called everybody and said, There is no
doubt that Hanumanji has achieved what he set out to do. Had
he not succeeded in his mission he would not have roared like
that.
All the vanars gathered round Hanumanji as soon has he
landed. They offered him gifts of fruits and flowers, and gave
him a heartfelt welcome. Hanumanji caught hold of Angads
hand, and told the vanars, Sitaji is living in Lankas Ashok
Vatika. That is where I saw her.
Ashokavanikaasansthaa drishtaa saa janakaatmajaa.
(Sundar Kand 57. 38)
The vanars were all filled with joy to hear this. Angad said
gratefully, Hanuman, you have saved our lives! It is only
thanks to you that we will be returning to Kishkindha with our
mission accomplished successfully. We will have Shri
Ramachandras darshan.
How did you find Sitaji? asked Jambavan. In what
condition is she living there? How does Ravana behave with
her? Please tell us about her in detail.
281

Hanumanji told them how he encountered Mainak on his way

to Lanka, how he met Surasa and Lankini, and how he went
to the Ashok Vatika after searching the whole city of Lanka.
He described how Sitaji stayed there, and the terrible
Rakshasis who guarded her. He told them how Ravana had
come, and how Sitaji refused to speak directly to him; how
she rebuked him, and of his going off in a rage. He spoke of
how difficult it was to get the opportunity to have speech with
her. He told them how Sitaji had given him her chudamani,
and how he had set fire to Lanka, before returning.
Having narrated his story, Hanumanji said, Vanar warriors,
all this has been possible due to the Grace of Shri SitaRamachandra, and your good wishes. The credit is not mine.
Describing Sitajis plight, Hanumanji suggested that they
attack Lanka, defeat Ravana, and rescue Sitaji at once. Angad
was young and full of enthusiasm. Yes! he said, that is what
we should do. As it is we are late in returning to Kishkindha.
If we defeat Ravana and arrive at Kishkindha with Sitaji, we
will be forgiven for delaying. It will please Shri Ramachandra,
Laxman, and Sugriva.
Jambavan, who was wise and experienced, did not agree. It
would not be proper for us to take such an action, he said.
An emissary should do what he is told to do, and what comes
within the scope of his duties. Just think Shri Ramachandra
may build a bridge across the sea, or he may dry it up with his
arrow; he will reach Lanka and defeat Ravana, and bring Sitaji
back. This will enhance his glory and reveal his valor. But if
we accomplish this task, he will be considered feeble and
unimportant.
The vanars agreed with Jambavan. They all set off to obtain
the darshan of Shri Ramachandra and Sugriva. Just before
reaching Kishkindha they passed an orchard, Madhuvan, that
belonged to Sugriva. It had plenty of hives full of honey, and
282

a variety of fruit and flowering trees. Everybody knows how

monkeys love fruits and honey! That is why Sugriva had
placed vanars to guard Madhuvan, under the leadership of his
son Dadhibal. Dadhibal lived there as a celibate and an
ascetic.
When Angads group came to Madhuvan, he told the vanars,
We have suffered hunger and thirst for several days. Come,
let us go into Madhuvan and eat and drink our fill, before
going to Sugriva. What more could the vanars want? As soon
as Angad gave his permission, they rushed into Madhuvan,
overpowering the guards who tried to block their path.
Dadhibal told them to stop, but they ignored him. Dadhibal
gave up all attempts to curtail them and went to Sugriva
accompanied by the other guards. The vanars led by Angad
are running amuck in Madhuvan, he said. They have eaten
all the honey and fruits. I tried my best to stop them, but they
began to quarrel with me. Please do as you see fit.
I would have omitted speaking of this episode but it contains
something noteworthy that I wish to point out. Sugriva
listened o Dadhibals complaints. Then he said, I am happy
to hear the news you have brought. It seems our envoys have
returned after a successful mission; else they would never
have had the courage to enter Madhuvan and strip it of its
wealth.
Sugriva explained the matter to Dadhibal. You see, Dadhibal,
Bhagwan Shri Ramachandra has made Angad my Yuvraj.
Angad is also your elder brother. Hence, Madhuvan belongs
to him just as it belongs to me. If he wishes to enjoy the honey
and fruits with his companions, it is not right that you prevent
him. It was a great mistake to stop him and fight with him, so
go to Angad and ask him to pardon you.
Dadhibal went to Angad at once. Please pardon me, he said.
The van is yours. Please do whatever you want. I am guilty
283

of an offence, in having tried to stop you. I ask for your

forgiveness again, and again.
Angad was pleased to hear of Sugrivas decision. He knew
that Shri Ramachandra had made him the Yuvraj, but he did
not know how Sugriva felt about it. It was now clear that
Sugriva had great affection for Angad. This made Angad feel
confident of Sugrivas goodwill.
Dadhibal, said Angad, you are my younger brother, and
responsible for protecting Madhuvan. So, the offence has not
been yours; it was mine, because I entered Madhuvan without
your permission. So, please forgive me and also forgive the
vanars who accompanied me. Their lapse is my lapse.
The code of ethics says that we should see not only the faults
in other people; we should also see where we have been at
fault. It is a characteristic of a Satpurush that he realizes his
own mistakes along with the mistakes of others, and tries to
remove the faults in himself. A person who sees the faults of
others, but fails to see his own faults, is not a Satpurush.
Angad receives Shri Ramachandras Grace because he is
aware of his own flaws. Whenever Satpurush are described,
the word doshagya (one who knows which actions are wrong)
is also used. The Amarkosh defines learned people as
doshagya. Pundits consider a doshagya to be a person who
knows what faults he has. They say that only a man who is
aware of his own faults is a vidvaana (knowledgeable person).
Those who know only others faults are kutarkee people
who use their dialectic skills for negative purposes.
In this episode, the mutual asking for forgiveness between
Dadhibal and Angad, and the far-sighted outlook of Sugriva,
are points worth noting.
Send Angad and the others to me as quickly as possible,
because we are anxious to get news of Sitaji, is what Sugriva
had told Dadhibal.
284

Dadhibal conveyed this message to Angad after he had

apologized. All the vanars set off with Angad at their head.
Regardless of who was successful, the success of a mission is
the success of the entire team, and the leader is given all
respect.
When they reached Kishkindha the vanars bowed at the feet
of Shri Ramachandra, Sugriva, and Laxman. Then they stood
with folded hands. Tell us how you achieved success, said
Shri Ramachandra.
It was Hanumanji who was successful, said the vanars, so
he will tell you everything.
In the Vaishnava Sampradaya, Hanumanji is considered to be
the Guru, and Shankarji the Jagatguru (Guru of the whole
world). Only the Guru or the Jagatguru (Guru of the world;
Bhagwan) can see where a jeeva is stuck, which moha he is
trapped in, and what it is that binds him. We are unable to see
this on our own. Hanumanji was sent to Lanka by the Lord.
He saw Sitaji there and came back, so he alone is authorized
to give the information regarding her condition.
So, Hanumanji said, Lord, I reached Lanka, and had the
darshan of Sitaji sitting under a tree in the Ashok Vatika.
Terrible Rakshasis were guarding her. They berated her for
trifling things. Sitaji did not accept even a straw mat from
Ravana. She slept on the ground. Her natural luster is faded.
She is emancipated and her clothes are dirty. Her thoughts
cling to you as she weeps. She holds on to the hope that you
will soon reach Lanka and liberate her.
Sitajis hope is, in fact, the greatest hope for every human
being. A person must constantly hope to obtain the Lord. He
should also be eager to obtain Him, and he should be linked
continuously to the name of the Lord.
Aashaabaddhasamutkanthaa dhyaanagaane` sadaa ruchih.
285

After giving a moving description of Sitajis plight,

Hanumanji placed the chudamani he had brought from Sitaji,
before Shri Ramachandra. Shri Ramachandra picked it up at
once and pressed it close to His heart. Tears filled His eyes.
Seeing this, tears came to Laxmans eyes, too.
Now tell me, what message has Sitaji sent for me? asked
Shri Ramachandra.
Lord, said Hanumanji, Sitaji first spoke about the episode at
Chitrakut when a crow pecked her repeatedly, inflicting pain.
You had got so angry that you used a blade of grass and
invested the Brahmastra on it. Chased by the Brahmastra, the
crow went around all the three worlds, but found no refuge
anywhere. Ultimately he surrendered at your feet. You let him
off with the minor punishment of losing one eye. After
narrating this incident, Sitaji indicated that when you could
use the Brahmastra for an offence that was minor by
comparison, why are you pardoning the Rakshasa who
abducted her? Sitaji feels that she must have done something
wrong because of which both you brothers are not protecting
her even though you have the capacity to save her.
Lord, when Sitaji spoke so piteously, I could not stop myself
from comforting her by saying, Mother, please dont worry.
Very soon Shri Ramachandra will kill Ravana and his
associates, and take you to his city.
Hatvaa cha samare` raudram raavanam sahabaandhavam,
Raaghavastvaam varaarohe` svapureem nayitaa dhruvam.
(Sundar Kand 67. 28)
Then I could no longer bear to see Sitajis sorrow. I prayed to
her, Please be seated on my back. I will carry you at once to
Shri Ramachandra. Sitajis absolute devotion to Dharma did
286

not permit her to accept my offer. She told me, Ravana

touched me because I was helpless, but I cannot willingly
touch any man except my husband. So, go quickly, and pray
to Shri Ramachandra to liberate me. His reputation as well as
mine will thus remain untarnished.
Sitaji also told me, Let not Shri Ramachandra try to carry me
off the way Ravana did. It will be appropriate of his valor only
if he comes here, destroys the enemys Army, and then takes
me back with him. Only then will his good name be
enhanced.
Then Sitaji expressed her anxiety about how both you brothers
will cross the vast ocean with your Army of vanars. I
answered her by saying, Mother, please dont worry. You
will shortly hear the roaring of the vaanara se`naa (Army of
vanars) and you will see Shri Ramachandra complete the
period of his vanavasa, go to Ayodhya with you, and be
crowned.
Sitaji derived peace from these words, and felt happy.
Uvaaha shaantim mama maithilaatmajaa tavaatishoke`na
tathaatipeeditaa.
(Sundar Kand 68. 29)
The Sundarkand in the Valmiki Ramayana ends here, with
these words of Hanumanjis, and the Yuddha Kand begins.
When Shri Ramachandra heard from Hanumanji about how
Sitaji was, and the message she had sent, He was filled with
joy. It would have been impossible for anyone else to do
what Hanumanji has done for me! He said. There is nobody
in the world who can even think of carrying out such a
mission.
Kritam hanumataa kaarya sumahad bhuvi durlabham,
Manasaapi yadanye`na na shakyam dharneetale.
287

(Yuddha Kand 1. 2)
Shri Ramachandra felt that He should give something to
Hanumanji in return, But, what is there in the world that I can
give Hanumanji? Both the Adhyatma Ramayana and the
Valmiki Ramayana say in the Uttar Kand, that Shri
Ramachandra expressed His inability to repay the favor done
by Hanumanji. He has said, Hanuman, I can never repay the
favor done by you. In Goswami Tulsidasjis
Ramcharitmanas, Shri Ramachandra makes the same
statement.
Prati upakaara karon kaa toraa,
Sanamukha hoyi na sakata mana moraa.
The fact is that if someone does you a great favor, you can
repay him by helping him when is in trouble. Only when he is
in trouble can you think, This man helped me in my time of
need, so I should help him now that he needs my help.
However, Shri Ramachandra wants that Hanumanji should
never in his life need help form anyone. So He says,
Hanuman, what else can I give you? All I have, my whole
life, my chest the touch of which nobody except Sitaji gets
is what I give you.
So saying, Shri Ramachandra embraced Hanumanji. He
presented Hanumanji the touch of His chest. The meaning of
this is that Shri Ramachandra gave His heart to Hanumanji.
This is why the Lords heart is never with Him; it is with His
bhaktas.
Then Shri Ramachandra called out to all the vanars in a way
that Sugriva could hear. Brothers, Hanumanji has
accomplished the task of finding Sitaji. Now I am anxious to
cross the sea and reach Lanka. I am burning with sorrow.
288

Raghunandan, said Sugriva, now that we know where Sitaji

is, and also who kidnapped her, I see no reason to worry or
grieve. We will cross the ocean and attack Lanka. We will
destroy your enemy. Please find some way to build a bridge
across the sea, and we will soon see Lanka. As soon as we see
Lanka, we will catch sight of Ravana, and as soon as we see
Ravana we will kill him in battle. So please have courage.
Take it that victory is yours. A brave warrior like you should
never be dejected, because dejection ruins everything
shokah sarvaarthanaashanah (2. 17). The need of the hour is
for
you
to
be
angry
with
Ravana

krodhamaalambyabhoopate` (2. 21).

Shri Ramachandra was satisfied with Sugrivas reaction. He
told Hanumanji, Very well, we will build a bridge or we will
dry up the sea. We will reach Lanka. Now, tell us how many
fortresses there are, and how they can be conquered, because
you have gone there and seen everything.
Hanumanji described in detail how the citadels in Lanka were
formed, the height and width of the gates and the windows in
them. He described the cannons that were installed, and the
other machines, to check the onslaught of the enemy. He
spoke about the ramparts and the moats, and how Ravana
retained his cool during battle and controlled his Army. He
gave details of their Military strength and Armory, and every
other piece of information he had gathered.
After hearing everything, Shri Ramachandra said, I will
destroy Lanka very quickly. Then He told Sugriva, My
friend, it is mid-day now. It is the auspicious time of Abhijit
also called the time of victory. Prepare to move towards
Lanka immediately.
Asmin muhurte` sugreeva prayaanamabhirochaya.
(Yuddha Kand 4. 3)

289

Shri Ramachandra gave the directions about the marching

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

290

Indra, Kubera, and the Danavas; what is Rama, against you?

Even your son, Meghnad, is capable of dealing with them.
Prahasta, Durmukha, Vajradanshtra, Vikumbha, and other
Rakshasas also began to brag. Hanumanji succeeded in
outwitting us because we were caught unawares, they said.
Now, if you give us the command, we will destroy the entire
vanar sena. We can also assume human forms and go to
Rama, saying that Bharat has sent us to help him. We will
mingle in the Army and trick them into coming to Lanka, and
massacre them here.
Flattery is intoxicating, and people get blinded by it. The
Rakshasas flattered Ravana so much that he forgot Shri
Ramachandras great power. Flattery went to his head.
Vibhishan, however, knew Shri Ramachandras power. So he
stopped the Rakshasas, and appealed to Ravana with folded
hands. Brother, please dont get carried away by their talk.
Shri Ramachandra is not ill-informed. He has a vast Army
with him. It is not possible to defeat him. There is no
justification for what you have done. If you tell me that you
abducted his wife because he killed Khar and Dushan, it is not
tenable, because Khar and Dushan were unethical people with
bad habits. It was they who attacked Shri Ramachandra, so it
is not proper to build up an enmity with him because of them.
I pray to you to return Sita to Shri Ramachandra; otherwise,
Shri Ramachandra is so full of valor that his footsteps will
destroy your city of Lanka. All your brave warriors who are
bragging now will be killed.
Ravana didnt like what Vibhishan said, but he remained
silent. After a while he went to his palace. Vibhishan went to
Ravanas palace the next day. He saw learned Brahmins
chanting Vedic shlokas for Ravanas victory. After getting the
darshan of the Brahmins, Vibhishan bowed to Ravana.
Ravana lovingly made him sit on a golden throne beside him.
291

Vibhishan made another appeal to Ravana in private.

Brother, ever since Sita came to Lanka there have been
inauspicious omens, and that is why I am convinced that she
should be sent back to Shri Ramachandra.
This angered Ravana. Vibhishan, he said, you may be
getting inauspicious omens, but I see no cause for alarm. I will
never send Sita back. Her husband and brother-in-law can
never match me in battle. Then Ravana said, You may
leave. Vibhishan went away.
Ravana summoned his Court again, calling all the important
people. Kumbhakarna, Vibhishan and Meghnad were also told
to attend. Ravana told the assembly, Please find a solution by
which Sita does not have to be sent back, and the two brothers
Ramachandra-Laxman are killed.
Kumbhakarna got angry when he heard this. He rebuked
Ravana saying, You never consulted me when you went to
abduct another mans wife that too, by stealth! What you did
was not at all proper. The lineage of the Rakshasas has
received a blot by your action. However, you are my elder
brother; it is up to you to judge whether your action was good
or bad. I accept what you have done. I want to tell you that I
can deal with Shri Ramachandra-Laxman and their entire
Army, on my own.
Vibhishan said, Rajan, whatever Kumbhakarna may say,
neither he nor any of the other Rakshasas can stand against
Shri Ramachandra in battle. None of them can save you from
him, so I plead with you to hand Sita over to Shri
Ramachandra.
Meghnad objected at once. Father! In our entire Rakshasa
clan, my younger uncle Vibhishan is the only one who lacks
strength, valor, and heroism. Even one of our ordinary
Rakshasas have the capacity to kill these two human Princes.
Why is my younger uncle trying to frighten us?
292

Vibhishan rebuked Meghnad sharply. Meghnad! You are a

mere youngster! Your understanding is yet to mature. You
may be called Ravanas son, but it seems as though you are
actually his enemy, and that is why you agree to all he says.
Your thinking is all crooked. You deserve to be killed!
This was bound to anger Ravana. In front of the whole Court
he said, Vibhishan! You are a blot on our lineage! Shame on
you! Had it been anyone else who said these things, I would
have killed him on the spot!
Hearing such harsh words from Ravana, Vibhishan picked up
his mace and rose in the air with his four advisers, to go and
take refuge with Shri Ramachandra.
The Adhyatmik (metaphysical) meaning of this is that
Vibhishan is a Sattvik (with Sattva guna) jeevatma (Atma
attached to a body), and his four advisers means his four-fold
antahkaran. The antahkaran is comprised of the mana (mind),
buddhi (intellect), chitta (mental inclination) and ahankaara
(the subtle ego). So Vibhishans body leaves Lanka to take the
refuge of the Lord.
Rakshasaraj, said Vibhishan, I desire your well-being, and
that is why I told you what I felt. If my words have displeased
you, please forgive me, because you are my elder brother. I
am now leaving Lanka, leaving you and all my associates, to
surrender to Shri Ramachandra. May you fare well and be
happy without me.
Svasti te`stu gamishyaami sukhee bhava mayaa vinaa.
(Yuddha Kand 16. 25)
Vibhishan flew off with his four advisers. It took him just a
short while to cross the sea. He hovered in the air near Shri
Ramachandra.
You see, Vibhishan was also kaamaroopa he could assume
any form he wanted, and could go freely in all directions.
293

Although all forms are composed of the five elements,

different elements are predominant in different people. Some
have a predominance of earth, some of water, some of fire,
some of space and some of the wind. Those who have a
predominance of the wind can fly. Those who have a
predominance of fire can swallow fire, and set alight any
object or person. In present times, people have a
predominance of the earth, and that is why they are unable to
fly. However, if the gross body is trained in Yoga, and gets
absorbed in the subtle elements, it will be able to fly. There is
nothing impossible about this. It is not right to dismiss
everything by saying, this is impossible, because our
knowledge is extremely limited, and so is our vision. Our
antahkaran is formed of the subtle elements. It contains all
kinds of powers, but the powers need to be awoken.
Vibhishan was a great ascetic. He had awoken all his latent
powers, so one should not be surprised that he flew over the
sea and hovered in the air.
Sugriva and the vanars watched Vibhishan and his advisers
approaching. Seeing them looking at him, Vibhishan called
out to introduce himself.
Vanars, I am Ravanas younger brother. My name is
Vibhishan. Ravana has abducted and imprisoned Sita, who is
helpless. She is guarded by Rakshasis. I tried repeatedly to
convince Ravana that he should send Sita back to Shri
Ramachandra, for his own good. He did not heed my words
because he is doomed. He said harsh words to me and insulted
me like a servant. So I have left my wife and son, my brothers
and friends, my wealth and comforts, and have come to
surrender to Shri Ramachandra. Please tell Shri Ramachandra
that Vibhishan is at his service, and seeks refuge.
Nive`dayata maam kshipram raaghavaaya mahaatmane`,
Sarvalokasharanyaaya vibheeshanamupasthitam.
294

(Yuddha Kand 17. 17)

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

295

What you say is absolutely correct by worldly standards,

Sugriva, said Shri Ramachandra. However, we should never
do anything without considering all aspects. For this, we need
to use discrimination, so let us all sit down and think of how
we should respond to Vibhishan.
Just see Shri Ramachandras methods and policies! He does
not speak His mind until it is acceptable to all. He discusses
everything thoroughly before giving His opinion.
The vanars all sat down obediently and began to give their
opinions. Some of them recommended following Sugrivas
advice, to capture and punish Vibhishan. Angad said that they
should not capture or punish Vibhishan; nor should he be
allowed to stay with them. His sincerity should be ascertained
before deciding whether he should be accepted or rejected.
Jambavan supported Angad.
When all the group leaders had expressed their opinions, it
was Hanumanjis turn to give his opinion. Hanumanji stood
up and said, Maharaj, Vibhishan is your sharanaagata (one
who surrenders). He does not have the faults that are being
apprehended. He has not come to you at an inappropriate
time. It is the custom in Royal lineages for the eldest son to be
crowned the King, and the younger brothers to be his
dependents. Vibhishan has been Ravanas dependent, but now
he sees the great wrong that Ravana has done to you, and he
sees the fate Ravana will meet at your hands. It is natural that
he would wish to be the King after Ravanas death; and that
can be possible only if he surrenders to you. Unless he takes
refuge with you, he will also be destroyed along with Ravana.
Therefore, he comes to you in all honesty, and since he has
surrendered to you, he should not be discarded.
To shelter a sharanagati is the Dharma of not only the Lord,
but also of ordinary people. That is why Goswami Tulsidasji
says
296

Saranaagata kahan je` tajahin nija anahita pahachaani,

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

297

(Rakshasa), and has left his brother in his time of trouble.

How can we be sure that he will be loyal to us?
Shri Ramachandra looked at Laxman with a wry smile when
Sugriva said this. The reason for His smile was that Sugriva
doubted Vibhishan for leaving his brother, forgetting that he
had left Bali and sought Shri Ramachandras help, too! What
would have been his plight, had Shri Ramachandra not
accepted him?
Sugriva, said Shri Ramachandra, it makes no difference
whether the one who surrenders to me is Ravanas brother, or
Ravana himself! A person is suspicious when he has
something to fear. I fear neither Vibhishan nor Ravana,
because I know that they can do me no harm. If they try to
harm me, I can send the whole earth to Patala by just pressing
down my big toe. You saw me throw Dundubhis enormous
skeleton with my toe. What is the worth of Ravana and
Lanka?
You say that we should not give protection to Vibhishan
because he is wicked. But, what is sharanagati worth, if a
person is rejected because of his faults? Vibhishan is not to be
rejected even if he is wicked. You advocate giving up the goal
(of sharanagati), telling me not to accept Vibhishan. You
justify this by saying he is wicked. However, a person cannot
be denied refuge even if he is wicked. So, neither your
conclusion, nor your reasoning is proper.
Hanuman, you say that Vibhishan is a decent person and
therefore he should be given protection. Giving refuge to him
is the proper conclusion, but the reason you give is wrong.
When something is stated, the logic is also explained. You
may say that Vibhishan should be accepted because he is
decent, but what need does a decent person have, for
sharanagati? It is those who have all kinds of weaknesses,
who need to seek refuge. A decent person can achieve his
298

purpose on the strength of his good qualities. What need has

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

299

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

300

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

301

Ramayanamrita
: 12 :
Come; let us reflect upon the current episode of Vibhishanas
sharanagati.
When we first awaken from a deep sleep, there is a split
second when we dont immediately remember who we are.
The end of sleep and state of being awake occur
simultaneously. Then, the awareness of I comes, and then
we remember where we are. Slumber is a state of agnaana
(ignorance); it is moha (illusion). The Aham (subtle ego) that
arises out of slumber has three states Sattvik, Rajas, and
Tamas. The Sattvik Aham is called Vibhishan, the Rajas
Aham is Ravana, and the Tamas Aham is called
Kumbhakarna.
The two Daityas (sons of Diti), Hiranyaksha and
Hiranyakashipu, who had manifested earlier, were forms of
lobha (greed). Lobha stays with ahankaara (the subtle ego
that identifies with the body). Both these names contain
hiranya; hiranya means gold. But, who is Prahlad, who
comes as Hiranyakshipus son?
The Sanakadi (four mental sons of Brahmaji) were the most
superior Rishis. They had given the shraapa (curse), even
though they did not normally curse anyone. It was done
because the Lord wanted it. The Lord wanted them to give a
shrapa to His servants Jay-Vijay, because they had stopped
the Mahatmas from coming to Him. According to the story in
the Puranas, the Sanakadi Rishis felt, Since we have cursed
Jay-Vijay into becoming Asuras, we should also descend to
the Earth to help in their liberation. So, the Sanakadis
descended in the form of Prahlad. The Lords Avatar was,
therefore, not for the purpose of killing Hiranyaksha and
302

Hiranyakashipu; it was for the purpose of protecting Prahlad.

Hiranyaksha and Hiranyakashipu were the Lords ansha (part
of Him); they were His bhaktas. They became Hiranyaksha
and Hiranyakashipu because of the predominance of greed in
their nature.
In their next birth, however, a predominance of desire made
them Ravana and Kumbhakarna. It was desire that made
Ravana abduct another mans wife, and Kumbhakarna
eventually supported him. So, the Sanakadis came in the form
of Vibhishan. It was Vibhishan who took Shri Ramachandra
to Lanka and got Ravana and Kumbhakarna liberated.
In their third birth, a predominance of anger and hatred
resulted in their becoming Shishupal and Dantavaktra. Since
they were to be liberated after three births anyway, they
became relatives of Shri Krishna, and there was no need for
the Sanatkumars to come in any form.
I have told you that Vibhishan is the Sattvik Aham. Why did
he become the Sattvik Aham? It was because the lofty
qualities of Sattva guna were needed for the liberation of
Ravana and Kumbhakarna.
However, Vibhishan is blamed for certain faults. People are
less inclined to know what our Acharyas have said about
Vibhishans faults, and more eager to give free rein to their
own inclinations!
Our Acharyas have given serious thought to this. As
mentioned yesterday, two of the six qualities of sharanagati
were seen in Vibhishan in Lanka itself. He would try to
persuade Ravana at Court, and his wife Surama and daughter
Trijata would console Sitaji in the Ashok Vatika. The Valmiki
Ramayana states clearly that when Sitaji became extremely
dejected Vibhishans wife and daughter would go to her at
once. They would tell her what was happening on the
battlefield. They would comfort her and give her hope.
303

Therefore, Vibhishan was inclined towards the Lord even

when he was in Lanka. He never accepted any opinion that
went contrary to Shri Ramachandra. He did nothing that was
against Shri Ramachandra. Ravana abused Vibhishan in the
presence of the whole Court. You deserve to be killed! It
was then that Vibhishan rose up and went to Shri
Ramachandra, leaving behind his daughter, wife, wealth, and
all he had.
Tyaktvaa putraanshcha daaraanshcha raaghavam sharanam
gatah.
(Yuddha Kand 17. 16)
This is where the question comes up, as to why Vibhishan
abandoned his elder brother since an elder brother is like a
father and sought the refuge of Shri Ramachandra.
Vibhishan must have been greedy to get the Kingdom, and
given up his Dharma because of his greed. The Acharayas do
not agree with this opinion. They say that Vibhishan had no
greed for the Kingdom whatsoever.
The Valmiki Ramayana certainly has one or two such
insinuations. Hanumanji, himself, has said that Vibhishan gets
all the benefits by being on the side of Shri Ramachandra. He
will get the Kingdom of Lanka when Ravana is killed.
However, he said this in response to Sugrivas apprehension
that Vibhishan may betray them. There is another similar
comment, but the purpose is only to show that Vibhishan had
no ulterior motive.
Look why did Laxman elect to serve Shri Ramachandra
rather than his mother and father? Why did Sitaji opt to serve
Shri Ramachandra instead of serving her parents-in-law? The
fact is, that when it is a matter of saamaanya dharma
(common Dharma), it is the same for everybody. However,
304

when it is a matter of vishe`sha dharma (special Dharma) the

Shastra ordains something different. Shri Ramachandra is the
Paramatma Himself, so everything is changed. The Mahatmas
experience Shri Ramachandra as the Paramatma in their
hearts. In their view, His life is blameless. It is beyond
imagination, it is endless, and it is full of everything
auspicious. This is what a human being, especially one of the
Surya vansha, should be like. Shri Ramachandra is the ideal
man. It is the common Dharma for everybody to serve their
parents, brothers and friends; but serving the Lord is a special
Dharma. The viewpoint of serving all creation is behind it.
Whether Vibhishan is an Avatar of the Sanakadis, or whether
he is the Sattvik ahankara, it is not possible for him to live a
Rakshasas life. Therefore, it is natural for him to come into
the service of Shri Ramachandra. Just as it is a mans duty to
serve his Country, and all humanity, even if it means leaving
his family, relatives, and village, serving Shri Ramachandra
means serving all.
Vibhishans sharanagati is, therefore, not prompted by any
greed. Nor is there any worldly consideration. It is not
contrary to Dharma in any way, because it is everybodys
Dharma to surrender to Bhagwan. Bhagwan means
sarvaatmaa the Atma of sarva (all); so to take His sharan
means to give service to all, to bring comfort to all, and to
protect Dharma. It is for this that Vibhishan comes to take
sharan in Shri Ramachandra.
Now, see something else. Once a person has established a
relationship with the Lord, there are no considerations of
greater or smaller. When we categorize a devotee of the Lord,
we commit an offence ko bada chhota kahata aparaadhoo.
One may serve the Lord by cleaning the floor, another may
render the service of bringing provisions, a third may serve by
guarding the temple, or giving discourses whoever serves
305

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

306

So, those who do bhajan because they want something are one
type; and those who do bhajan because they want the Lord
Himself, are another type. They say that they do bhajan and
serve the Lord because they want to obtain Him.
Look at it this way. People serve their Country because they
want to become a Minister. Serving the Nation certainly has
its own value, but their purpose in rendering this service is to
procure a Ministry. So, these are one type of people. Another
type are those who simply want to serve their Motherland
without expecting anything in return. We want to serve our
Country, that is all, they say.
Another type of people are those who want to obtain the Lord
from the Lord. They give no importance to their own ability
or effort. There are some who say, We will do this much of
japa (chanting), this much of meditation, this much of puja,
and this much of patha (reciting passages) and then we will
get the Lord. Such people set a value to their own ability and
effort.
It was some fifteen or twenty years ago that one Seth asked
me, Swamiji, how much would I need to spend, to get the
Lord?
Sethji, I told him, the Lord cannot be purchased with
money. You have nothing that can buy the Bhagwan! To tell
the truth, the Bhagwan is not to be obtained; we are to give
ourselves to Him. The Lord is not for getting; He is for giving
our self to.
The Saints say, We certainly want the Bhagwan, but we have
no means of paying the price. So, may He see how helpless
we are and come to us Himself. It is described here, that the
Bhagwan is the means, and He is the goal. We can obtain the
Bhagwan only through the Bhagwan Himself.
So, the meaning of sharanagati is that the Lord sees our total
helplessness, and meets us by His own Grace. Actually, who
307

is a person who has no Master and no other support? In whose

lap does he live? The answer is that he is in the lap of the
Nation. It is the Dharma of the Country to look after those
who have no one, and nothing of their own.
Sharanagati means not wanting anything else from the Lord,
nor trying to buy Him by our own effort. In sharanagati we
have to give up all we have, including our comfort and selfinterest, and merge into Him. Shri Tulsidasji Maharaj has
said:
Bhagavaan raama pai jaaungo,
Sukha svaaratha parihari karihon je`hi saahibahi suhaaungo.
This is the language of the sharanagat. I will go to Bhagwan
Shri Ramachandra. I will give up all my comfort and selfinterest, and do only the things that will make Him like me. I
will do only the things He approves of. I have no comfort or
self-interest of my own.
So, Vibhishan takes these two aspects of sharanagati,
aanukoolasya sankalpah pratikoolasya varjanam (a resolve
to be inclined towards the Lord, and reject all He disapproves
of), and presents himself before Shri Ramachandra. I have
told you this before.
The third factor in sharanagati is vishvaasa trust, faith, and
confidence. Rakshishyateeti vishvaasah Vibhishan has the
vishvasa that Shri Ramachandra will protect him. He feels,
When the Lord sees me, He will call me to Him, and say,
Come, Vibhishan, come! Come closer to me. Then I will
prostrate flat on the ground at His feet.
I had told you yesterday, that giving shelter to a sharanagat is
not only the Dharma of the Bhagwan; it is also the Dharma for
a human being. It has been stated in several places that there is
nothing higher than a human birth. The Bhagwan may have
another invisible form, but this world we see is also the form
of the Lord.
308

When the Lord calls the sharanagatas, it is not that He calls

only the saadhan-sampanna (those who have the wealth of
asceticism and worship). There are three types of people in
this world one are the kusaadhana, the second are the
nisaadhana, and the third are the susaadhana. The susadhana
are the Rishi-Munis who do asceticism and other efforts for
spiritual purification. Ahalya can be considered an example of
the nisadhana, because she was incapable of any effort
whatsoever. She lay in the form of a rock. The Lord Himself
went to her and liberated her with the touch of His feet. The
curse she had been given was that she would remain a rock
until she got the touch of Shri Ramachandras feet. Ahalya
neither chanted the Lords name, nor eulogized Him.
The kusadhana are liberated by the Lord. I do not wish to give
examples and elaborate upon this, because there are many
people who are so dogmatic about their convictions that they
do not want to hear anything that does not tally with their
beliefs. However, it is true that many people who were turned
away from the Lord completely, and were lacking in humane
values, were Graced by the Lord. They served cruel people
like Kansa; they never even glanced at the Lord. The Lord
goes up to them, teases them, and makes them turn towards
Him. He is filled with such compassion!
The compassion that is present in the Lords form is also
present in His name. Episodes like the story of Ajamil are
given to reveal the compassion inherent in His name.
Episodes like Kubjas are given to reveal the compassion in
His form. The Lord does not see what the person is like; He
sees what He is!
I am telling you about a very ordinary incident. I once went to
Joshimath after nightfall. I could find no place to stay at. I
went to a Seth and said, It is night. I will stay with you. He
arranged for my accommodation and told his cook to prepare
309

a meal for me. The cook, however, considered me a beggarly

monk who would be obliged to eat whatever he chose to give.
He made thick puris (fried unleavened bread). The Seths
daughter came into the kitchen to serve me, and got angry
with the cook when she saw the thick puris. I refuse to serve
such thick puris to Swamiji! she fumed. They are not worthy
of me!
In the same way, the Lord does not see the worthiness of the
person He Graces; He sees His own nature. This is His
compassion. It is His nature that when He gives anything to
anyone, He sees His own caliber, and gives accordingly. At
times it happens that He feels helpless even though He is allpowerful. I have nothing worthy of him, he feels. When
Hanumanji brought Sitajis message to Shri Ramachandra, He
told Hanumanji, I am indebted to you prati upakaara
karaun kaa toraa, sanamukha hoyi na sakata mana moraa.
Who but the Lord can be such an ocean of compassion? All
the qualities of a sharanya (the one who gives refuge) are only
in the Bhagwan.
I was telling you yesterday, how Sugriva advised imprisoning
Vibhishan, and Angad felt that his sincerity should be tested.
Hanumanji felt that he was decent and trustworthy. The Lord
said, There is no need to think on these lines. Vibhishan has
come as a friend and I will accept him as one.
Mitrabhaave`na sampraaptam na tyajainam kathanchana.
(Yuddha Kand 18. 3)
Vibhishan told Ravana repeatedly, Ravana, your kingdom
will be secure if you establish a friendship with Shri
Ramachandra. Hand Sita over to him. Come with me to
accomplish this auspicious task, taking a tray of flowers and
sandal paste. He is an ascetic and has come for vanavasa.
Welcome him with respect, as you welcome others. Make him
310

your friend the way you made Bali your friend. It will bring
you great good fortune.
The Lord now says, The person who inspires others to come
to Me, comes to Me himself. Even if someone who is not a
friend comes as a friend, he must to be accepted. Vibhishan
has indeed come as a friend, so I must accept him under all
circumstances. Even if I have to give up the Kingdom of
Ayodhya, or die for it. I do not have the ability to leave
Vibhishan.
Once, we were discussing the Brahman with Shri Udiya
Babaji Maharaj. What is kripaa (Grace), Maharaj? I asked.
The Brahman is nirguna (without attributes) and nirvikaara
(unchanging). How does He Grace anyone?
His kripa is that He does not leave anyone
aparityaagalakshanaa kripaa. The Brahman is present in all,
as the Atma, whether it is something that moves, or some inert
object. It is the Paramatmas kripa that the Brahman is present
in both the moving and unmoving forms. No matter what
anyone says, the Paramatma has never, till date, left anyone.
He has never given anyone up. It is the Paramatma who is
present as the Atma of even the jeeva who is in Hell.
But, what if the friend shows some faults?
The Lord says, It does not matter. It is because he has some
flaws, some weaknesses, that he needs to come and take My
sharan.
It is not that only the good people take refuge of the Lord.
One poet has written, Lord, if I obtain salvation by my own
efforts, then I become the Savior of what use are You,
then? If a man can cross the sea on his own, why would he
ask anyone to help him?
So, to ask for sharanagati is not the task of those who have the
strength of Dharma, worship, Yoga and Gnan. Anyone who is
nisaadhana (lacking in spiritual merit) can take His sharan.
311

Sharanagati is the most superior method because the power in

it is the power of the Bhagwan. We cannot reach Him by our
own strength; we can reach Him only by His Grace.
Bhagwan Shri Krishna has said in the Gita, Sarvadharmaan
parityajya (18. 66). (Give up all Dharma.) The meaning of
this is, You cannot reach Me on the strength of your Dharma;
you can reach Me only by My strength. So, Maame`kam
sharanam vraja surrender only to Me. You dont need to
take the refuge of this one and that one. Just come into My
sharan. In this, there is no need for Dharma, ritual worship,
Yoga, Gnan, etc. Your Dharma is not strong enough to carry
you to Me. Come; come into My sharan. I will pick you up on
My lap. Whatever you desire to obtain is with Me.
Dosho yadyapi tasya syaat sataame`tad agarhitam.
(Gita 18. 3)
The Lord says, Even if the one who comes for refuge has
faults, so what? At least he has come to Me for protection.
How will he be liberated if I go through the record of his past
actions?
I had heard that Kabir was once fast asleep, with his family, in
his little hut. A man knocked at the door in the middle of the
night. Kabir opened it. I am a thief, said the man. The
Police are after me. They will kill me if they catch me. Please
save me!
What was Kabir Saheb to do? There was not much room in
his hut, but he said, My daughter is sleeping there. Get into
the bed beside her and pretend to be asleep. Do not say
anything. I will do whatever needs to be done.
A little later, the Police arrived and knocked at Kabirs door.
Kabir Saheb opened the door. Who all are there in your
house? asked the Policemen. A thief came this way; is he
hiding in youre here?
312

Kabir Saheb said, You can take a look. My hut is before

you. The Policemen saw a man and woman sleeping on one
bed. Who is this man? they asked.
He is my son-in-law, replied Kabir Saheb. Hearing this, the
Policemen went away. Some people may say that it was very
wrong to tell a lie and protect a wrongdoer, as this harms
society.
Shri Ramachandra says that the Satpurush (Saints) do not
consider it wrong to protect a sharanagat. No matter what the
sharanagat is like, it is not wrong to give him refuge. Others
may criticize us for this, but we shouldnt bother about being
criticized. The Satpurush know that the Paramatma who is
the sadvastu (existence), chidvastu (consciousness) and
anandavastu (bliss) is the advaitavastu (the indivisible
Brahman), and has never abandoned anybody.
I had gone to get the darshan of a Mahatma who lived at
Rishikesh. He had a great sense of humor. He had written a
shloka on the door of his hut.
Sarvaa geetaa mayaadheetaa tatra praapto vinishchayah,
Sarvadharmaaparityaagee sarvapaapaih pramuchyate`.
The meaning of this is, I have read the whole Gita and come
to the definite conclusion that the person who gives up all
Dharma is liberated from all sin.
The fact is that different people have different opinions about
paapa (sin) and punya (spiritual merit). A man who knows the
Indian laws does not know the American laws. It goes
contrary for him. The rules of our religious sects are different
from the rules of the Muslim and Christian sects. The Koran
says that a man who does not do namaz five times a day will
become a kafir an atheist. The Christians are asked to go to
Church once a week. Our scriptures do not evaluate paapa313

punya in this way. We have a completely different way of

seeing things.
As an example, let me take the question of sharan. Just as Shri
Krishna says, Maame`kam sharam vraja in the Gita, Shri
Ramachandra says the same thing in the Valmiki Ramayana.
It seems that the same substance is being manifested in the
forms of Shri Ramachandra and Shri Krishna. Compare these
shlokas from the Valmiki Ramayana and the Gita.
Sakride`va prapannaaya tavaasmeeti cha yaachate`,
Abhayam sarvabhoote`bhyo dadaamye`tat vratam mama.
(Yuddha Kand 18. 33)
(Of anyone comes to Me and says, I am Yours, I liberate him
from fear from all beings. That is My vow.)
Sarvadharmaanparityajya maame`kam sharanam vraja,
Aham tvaa sarvapaape`bhyo mokshayishyaami maa shuchah.
(Gita 18. 66)
(Leave all Dharma and come into My sharan. I will liberate
you from all sin, so have no fear.)
The Shvetashvara Upanishad states, Mumukshurve`
sharanamaham prapadye` (6. 18) I take Your sharan to be
liberated from the sorrows of this world. In the Gita, sharan
is one of the names of the Lord. There, on the one hand
Bhagwan Shri Krishna says, Tame`va sharam gachha
sarvabhaave`na bhaarata (take My sharan with every kind of
feeling); on the other hand He says, Maame`kam sharam
vraja. The word sharan refers to the Lord Himself. Sharan is
the Lord.
Gatirbhartaa prabhuh saakshee nivaasah sharanam suhrit,
Prabhavah pralayathaanam nidhaanam beejamavyayam.
314

(Gita 9. 18)
(I am the supreme abode, and the one who sustains. I am the
Master, and the bestower of good and bad fortune. I am the
one whose sharan is worth taking, and I am the one who gives
benefits without expecting anything in return. I am the cause
of birth and death, and the substratum of all. I am the
indestructible cause of Creation.)
So come, my brother, into the Lords sharan. Taking
Mantharas sharan will not bring good fortune; taking
Kaikeyis sharan will not bring good fortune, and taking the
sharan of the samudra (sea) will not bring good fortune either.
Sharanagati is obtained by the view of the one Atma in all; by
the viewpoint of totality.
I had gone to a Mahatma when I was eighteen or nineteen
years old. He was highly respected as a great Mahatma. I did
not have much knowledge about his qualities, but I knew that
even Malviyaji Maharaj used to visit him. Gopinath Kaviraj
was also a frequent visitor. The Mahatma had great renown in
those days. He was about ninety years old, but did a lot of
running. He used to smear sand on his body. At times he wore
a loin cloth and at times he wore nothing. I prayed to him,
Maharaj, please put me in Bhagwans sharan. Make me His
sharanagat.
The Vaishnavas believe that sharanagati is possible only
through the Acharya. Just as Hanumanji was the Acharya for
Vibhishan taking Shri Ramachandras sharan, an Acharya is
required for anyone who wants to take the sharan of the
Bhagwan. So I prayed to the Mahatma, Be my Acharya, and
place me as the sharanagati of Bhagwan. The Mahatma
laughed heartily when I said this. Guru, he said, think over
the matter for an hour or two or take a day or two if you
like. Then come back and tell me what is there in this world
315

that is not in the sharan of Bhagwan. (The Mahatma always

called me Guru. It was common for the people of Kashi to
call their disciples Guru.)
I dont know all that, Maharaj, I replied. I just want
Bhagwans sharan.
Guru, why are you repeating the same thing? he asked. Tell
me what is not in the Lords sharan? What is it that is not
protected by Him, and not ruled by Him? Is the earth not in
the Bhagwans sharan? Are water, fire, wind, and space
outside the Lords sharan?
No, Maharaj. They are all in the Lords sharan.
My brother, said the Mahatma, when these five elements
are in the Bhagwans sharan, then how can your body which
is made of these five elements not be in His sharan? Isnt
your mind, also made of these five elements, not in
Bhagwans sharan? What else is sharanagati? It is realizing
this!
The fact is that we are deluded into believing that we also
have some powers of our own. We feel that we have an
existence that is separate from the Brahman of totality, and
separate from the Bhagwan. We feel that our anand is separate
from His anand, and that we have a form that exists in duality,
and is separate from the non-dual essence of the Brahman.
So, we are deluded into believing that we are not in the Lords
sharan; that He is not protecting us. This false impression has
to be removed. Sharanagati is not an action; it is removing the
feeling that you are not in the Lords sharan. The knowledge
of sharanagati is the removal of this delusion. It is said that the
life of a Tattvagnani continues as per the praarabdha
(preordained destiny fixed by past actions). Similarly, the life
of a bhakta continues according to the wishes of the
Paramatma who is the actual doer of all actions, and is the
substratum of Nature.
316

Thus, sharanagati is the removal of the false impression that

we are not a sharanagat of the Lord. Sharanagati is
understanding a fact; it is Truth; it is the reality of life. Unless
this is understood, people will continue to be trapped in the
web of resolves and doubts. Sharanagati is not comparison,
worship, practice, or anything else. It is knowing that just as
our body cannot survive without food, water, warmth, air and
space, the existence of our conscious Atma cannot continue
without the existence of the Paramatma. Only the Paramatma
is whole, complete, full, total and absolute.
Now think of what the essence of sharanagati would be.
Madhusudan Saraswati has written in his commentary of
Sarvadharmaan parityajya, that sharanagati has three forms.
One form of sharanagati is when the person feels, Bhagwan
is sitting far away, and I am His. The second form is when
the person feels, Bhagwan is in front of me. I am His, and He
is mine. The third form is when the person feels,
Tvame`vaaham I am what You are, and You are what I
am.
Now see the greatness of Bhagwans sharanagati. Actually,
the Lord wants to protect Vibhishans sharanagati. Shri
Ramachandra Bhagwan says, This is the vow of My life. It is
My pledge that when someone catches My feet and says, I
am Yours, I grant him freedom from all fear.
Sakride`va prapannaaya tavaasmeeti cha yaachate`,
Abhayam sarvabhoote`bhyo dadaamye`tad vratam mama.
(Yuddha Kand 18. 33)
We had discussed this shloka in some detail yesterday. This
statement of Shri Ramachandra is such that it cannot be
overemphasized! It is extremely beneficial for people.
The word sakrideva means, only once. Shri Ramachandra
is very fond of this word. He does not like words to be
317

repeated. He does not like to take aim a second time, and He

does not like giving alms a second time either. He gives so
generously that the person never again needs to ask for
anything. He never needs to settle anyone a second time,
because He does it so well the first time. His aim is so good
that He never needs a second attempt. So He says, Come to
My sharan just once.
Bhaktas also tell the Bhagwan, Prabho! I have been
wandering through repeated births since I dont know when.
But today I have met You, so I have reached the shore of the
ocean of repeated births.
Nimajjatonantabhavaarnavaatashchiraaya
koolamivaadalabdham,
Tvayaapi
labdham
bhagavaannidaaneem
paatramidam dayaayaah.

me`
anuttamam

But, it is not that only You have met me, I have also met
You.
My brother, what is so great in your meeting Me? What is so
special about you that you boast of meeting Me?
Prabho! What can be more special than someone, as abject an
object of pity as myself, has met You? You would never have
met anyone who is a greater object of pity; nor will You meet
one in future. Nobody can be as wretched as me. You will
never meet anyone who is more pathetic.
Bhaktas approach Bhagwan with such feelings. Sharanagati is
something that swallows up all narrow concepts and petty
considerations. In it, the Bhagwan is before the sharanagat,
and nothing but the Lord exists, as far as the sharanagat is
concerned.
As mentioned earlier, sharanagati is the means of meeting the
Lord, and it is also the goal itself. The Lord is reached through
318

this method, and this method should come into our life,
because in it, there is only the Bhagwan and nothing else.
I will tell you a story about Akbar and Birbal in this context.
Akbar and Birbal would indulge in dialectics as a form of
entertainment. Each would try to score a point over the other.
The other people in the Court also enjoyed their battle of wits.
One day, Akbar told Birbal, Birbal, I am more powerful than
your Ishwara.
Yes, Jahanpanah, replied Birbal. You are indeed more
powerful than my Ishwara.
Birbal, you are a great flatterer! said Akbar. You agree with
whatever I say. Tell me, how am I more powerful than your
Ishwara?
Jahanpanah, I consider you to be more powerful than my
Ishwara because when you are displeased with someone, you
banish them from your Kingdom. But my Ishwara never
banishes anyone from His Kingdom, even if He is displeased
with them.
So, the Lord is helpless when it comes to sending anyone
away from His sharan. The Vedantis say something very nice
about this. They say, I am consciousness. I know that the
Ishwara exists. I know that if He meets me, it is I who He will
meet. He will be in front of me. However, what will the
Ishwara be, if I do not exist? Who will He meet? Who will see
the Ishwara? The Ishwara who has become separate from me,
has been cut off from my consciousness. If He is cut off from
my consciousness, He will either be remote and invisible, or
He will be imagined, or He will be inanimate matter. How
will the Ishwara remain the Ishwara if He is disconnected
from my consciousness? The Ishwara exists, but He has
become unconscious without me. He will regain
consciousness when my consciousness merges with His. This
is the talk of the Vedantis.
319

Actually, what is our condition without the Ishwara? Our state

is that we have become fragmented into small pieces. We
have become like threadbare rags. The Ishwara lies
unconscious because He is separated from us, and we have
become scattered and fragmented because we are separated
from Him. We are battered, defeated, and full of woes. We
have become ignorant; we get attached to birth and death. We
will regain consciousness when we meet Him; and when the
Ishwara meets us, we will become poorna (whole, complete).
And, the method of meeting the Ishwara is sharanagati.
Now, what is the vrata (vow) that the Lord says He has made?
A vrata is a pledge that is taken, and kept for life. The Lord
does not have any feeling of mine and not mine. He does
not favor any village, district, state, or country. The whole
world is His form. He does not have any partiality for any
species neither birds, nor animals, nor humans because all
forms are His forms, made from the same essence. He does
not favor any religious sect, because religious sects are the
creation of individual people. Many sects have been started by
Acharyas since the advent of Buddhism and Jainism.
Otherwise, Dharma is actually based on pure Gnan, on the
basic essence. It was because of individual concepts that
people began to say, This is my Dharma, and That is your
Dharma. This leads to distortions and divisions. People make
geographical divisions saying, This is Indian and that is
foreign. These differences do not exist in the Paramatma. Nor
does He favor any sect.
Hence, sharanagati is not limited to any special caste, or
creed. People of any caste or religion can take refuge in the
Lord. Bhagwan does not see which religion His sharanagat is
from, which Acharya he believes in, which caste he belongs
to, or what he has done in the past. A human being should just
surrender once at His feet.
320

The Gita mentions prapanna (one who catches the feet in

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

321

vishvaatmaa preeyataam may the Atma of the world be

satisfied with this.
So, when going to the Lords sharan, one feeling is to offer up
your body and everything connected to it, and all your beliefs,
to Him. Another feeling is, Tavaasmeeti cha yaachate` - I am
Yours; I am in Your sharan.
Our Vaishnav Acharyas have written extensive commentaries
upon this subject. According to them, Bhagwan tells us to just
utter the word sharan. Just saying sharan brings the Lord to
us, and compels Him to protect us.
So, tell Bhagwan, I am Yours. At present, my brother, you
say, I belong to my wealth, my wife, my parents, my son, my
grandparents, my community and my religious sect.
I have said this several times: all the different religious sects
have focused on some specific aspect of Dharma, thus
fragmenting themselves into different groups. It is natural that
distortion will come into their ideology. When something that
is whole and complete is broken up into small pieces, it is
bound to result in a distortion of the original. Then others
attack it because of its narrowness and it has to accept changes
and distortions to defend itself.
But when a person says, Prabho! I do not belong to any
individual, state, country, caste, or religious sect, it means
that he belongs to Bhagwan. Shri Shankaracharya Bhagwan
has written a famous poem called Shatpadi. In it he says
Satyapi
bhe`daapagame`
naatha
tavaaham
na
maamakeenastvam,
Saamudro hi taarangah kva cha na samudro hi taarangah.
Madhusudan Saraswati has considered this statement to be the
second kind of sharanagati. The meaning of this shloka is,
You are the ocean and I am a wave on the ocean. You are the
322

water and I am a drop of water. You are the earth and I am a

grain of the earth. You are the fire and I am a spark of the fire.
You are the wind and I am a little breeze. You are the space of
the universe and I am the space that is confined in this little
body. Thus, I do not belong to anyone but You.
Similarly, Shri Ramanuja Acharya says, Ananyabhoyataam
bhaktim prayachha Prabho, let none but You use me, and let
me have interest only in You, and no other. Let me be of use
to You, and look at You always. Let me hear only You, see
only You, touch only You, smell only You, and taste only
You. Let my whole life be Yours, and You keep looking at
me. I belong to You, and You alone. Tavaasmi! Tavaasmi!!
In the sect of Acharya Vallabh, there is a ritual called the
Brahm Sambandh (getting related to the Brahman). In that it is
said, Prabho! I am Yours! Shri Krishna tavaasmi.
So, think about yourself. Who do I belong to? There is no
doubt that you belong to Bhagwan, so say to Him, just once, I
belong to You. It is His pledge that He will then grant you
freedom from all fear. However, remember one thing one
cannot go to the Lord with any kind of narrow feeling,
whether it is related to time, place, or something Sattvik.
Nowadays, the educated people want to put everything into a
historical period. But where did history come from? Our
awareness of history is limited to five thousand years, or fifty
thousand years, or a hundred thousand years at most. What
was there before that? If no seed existed, how could there be
trees; and if no trees were there, how could there be a seed?
When we constrain Creation into calculable dates, we make it
seedless. But Creation is not without a seed. It is anaadi it
has no beginning. Anadi does not mean agnaana . Anadi is
something that exists, but cannot be grasped intellectually. For
example, the Atma is anadi. If you try to grasp this
intellectually, will you be able to do so? Just as it is
323

impossible to calculate the timelessness of the Atma, or

Creation, there is no need to try to confine the Paramatma into
a historical time frame. The Ishwara is not restricted to any
historical period. He is the Tattva the essence, the basic
matter of all Creation. He always exists, and is everywhere.
He is also present when time cannot be known. He is beyond
time. The same principle applies to Dharma, and to the
existence of Creation. Tattvagnan dispels the impression of
separation and duality; it does not remove the awareness of it.
So, sharanagati is abhay daana (the gift of fearlessness).
There is no situation when the sharanagati needs to fear
anyone.
Do we have faith in the Ishwara when we feel afraid? Do we
have faith in our prarabhdha (preordained destiny)? Do we
have faith in Prakriti (the Lords power of Creation and
illusion)? Do we have faith in Atmabal the power of our
Atma? When fear or sorrow comes into our lives we become
totally removed from the ultimate reality.
Our Adhyatma Shastras (metaphysical scriptures) and Bhakti
Shastras are there to establish a permanent fearlessness in our
lives. They are there to make us understand that we should be
fearless and be free of doubts, and we should fulfill our duties.
Fear is the only factor that makes us turn away from our
duties. The way to be without fear is to be unattached to
anything in this world. If you get attached to someone you
will feel afraid that he may leave you or you may be forced to
leave him. If you are attached to the Lord there is no fear of
His leaving you, or your leaving Him. The Lords hand is so
strong that there is no risk of your slipping out of His grip.
You can never slip out of His hold.
The Ishwaras sharanagati is something that liberates you
from fear forever. This abhay dana is Shri Ramachandras
promise. All you have to do is to say, just once, Prabho, You
324

are mine and I am Yours. I depend only on You. I repose full

faith in You. You are my all. This is called sharanagati.
A person who feels fear cannot make another person free from
fear, so sharanagati is always of someone who has no fear.
Sharanagati cannot be asked from anyone who feels afraid.
Bhagwan Shri Ramachandra is totally without fear, and that is
why sharanagati is asked from Him. He gives abhay dana in
the human form and also in His Ishwara form.
I had heard something amusing. There was a lady who kept
asking her husband for something or the other. She had a new
demand every day. Her husband got fed up one day, and said,
Every day you ask for things like money, jewelry, clothes,
etc. Why dont you ask for a little wisdom? The wife had a
ready reply. Look, she said. A person is asked for the things
he has, the things he can give. I ask you for the things you can
give me. You have no wisdom, so how can you give me any?
So, it is the Paramatma from whom we should ask for abhay
dana. Shri Ramachandra is abhay (without fear). He is born in
the Surya vansha. The Surya (sun) is also abhay. He is a
karmayogi, working incessantly for the good of all, and is not
attached to anything. He has equal benevolence for all.
When I was a child I had read a book written by Mahatma
Gandhi. As far as I can remember, it was called Sapta
Mahavrata (the seven great vows). It said that to walk on the
path of Satya (Truth) we have to walk alone we cannot walk
two at a time. If you want a companion to walk with you, you
will have to consider his convenience. Some may go ahead
and some may lag behind. Do you want to go towards the
Ishwara, or do you want worldly progress? If you keep your
eyes on the Ishwara as you walk, you will have nothing to
fear.
Sugriva was satisfied when he heard Shri Ramachandras
words about giving abhay dana to His sharanagats, and
325

Hanumanji was delighted. Bring Vibhishan with all respect

aanayainam vibheeshanan (18. 34).
Vibhishan was brought with all respect, and offered a suitable
seat. However, the vanars were nervous, thinking, This is the
brother of our enemy. He may harm us. Shri Ramachandra
understood their feelings. He asked Vibhishan, in front of
everybody, Vibhishan, describe your fortress of Lanka. Tell
me about the arrangements for its defense. What is the Army
like? What are Ravanas strong and weak points?
Vibhishan gave truthful and accurate answers to all these
questions. His descriptions tallied with those given by
Hanumanji after his return from Lanka. This convinced the
vanars that Vibhishan was not treacherous. Actually,
Vibhishan had come to take Shri Ramachandra to Lanka, to
Grace Ravana and Kumbhakarna. He wanted the Lord to
come and liberate his brothers and others without delay.
Although it is not written in the Valmiki Ramayana, some
other Puranas state that the Mahatmas Sanakadis had come in
the form of Vibhishan. It was because of their compassion that
they descended to the earth to facilitate the liberation of
Ravana and Kumbhakarna.
After Vibhishan gave detailed answers to all Shri
Ramachandras questions, He sent for the waters of the ocean.
He asked Laxman to do Vibhishans Rajyabhishek then and
there, giving the Kingdom of Lanka to Vibhishan. The entire
vanar sena knew how true Shri Ramachandra was, to any
pledge He made. They were convinced that Ravana would be
killed and they would win the war.
Next came the question of crossing the samudra (sea).
Samudra is a Sanskrit word, and in Sanskrit every word has its
own meaning. Samudra means one who is constantly
changing his stance. The root of every word is given in the
Nirukta. According to the Nirukta, Samudre`chyate` iti,
326

athavaa mudraabhih sahitah, meaning, that in which there is

much wealth (mudraa), is samudra. The mudraa (stance) can
be subdued or agitated. The samudra, too, can be calm or
rough. One meaning of mudra is indicative of Laxmi, the
goddess of Grace and prosperity. So, the place from which
Laxmiji rises is called the samudra.
Shri Ramachandra Bhagwan knew everything, but He
thought, This is the first time Vibhishans opinion has been
asked for, so we should take his advice. If we ignore his
opinion, he will feel disheartened that the first suggestion he
made was rejected.
You see, neeti (code of conduct) says that even if a person has
to accept an inferior position, he should listen to his true
friend affectionately, and follow his advice.
So, Shri Ramachandra followed Vibhishans advice, and sat
on a grass mat at the edge of the sea. Earlier, Shri
Ramachandra had told Bharat that no heir apparent to the
throne should take recourse to this type of protest; he should
display valor and glory. However, Shri Ramachandras
motherly love for His sharanagat made Him ignore all these
considerations.
There is a Devta in the samudra, even though the sea seems to
be insensate. For three days, Shri Ramachandra sat on the
beach, praying, but the samudra Devta remained unmoved.
So, Shri Ramachandra told Laxman, The effort of sharanagati
is over. We will follow your advice. Since the samudra is
unwilling to give us a path by our asceticism, let us dry it up
with my bow and arrow.
The whole world trembled at these words, because there is a
consciousness in all matter. It is a rule that everything
contains everything sarvasm sarva. Creation is made by
Prakriti (Nature) and is filled with it. The Ishwara fills His
Creation. That which is created by the Brahman is the
327

Brahman. There is nothing that does not have consciousness.

This is why all three worlds trembled at the thought of Shri
Ramachandras Brahmastra. The che`tan (consciousness) in
the samudra the samudra Devta appeared before Shri
Ramachandra. He greeted Shri Ramachandra respectfully and
said, It is thanks to Your ancestors that I was created, so
please have compassion on me. Nala-Neela are with you.
They should build a bridge over me, and you can all walk over
the bridge and reach Lanka.
Shri Ramachandras life is like a bridge that connects. He
connected the lineages of Dashrath and Janak. He connected
Vishwamitra and Vasishtha. He is a se`tu (bridge) between the
Kshatriya and the Brahmins. He is the bridge of Dharma.
This is why the samudra said, Build a bridge over me; keep
me within the confines of decorum, and take everybody over
the bridge to Lanka. It is not proper for You to flout
decorum.
The Valmiki Ramayana does not give the story of how NalaNeela built the bridge, but other people narrate it. The story is
that Nala-Neela, being vanars, were restless by nature. When
they were young they would jump about in the Ashrams of
Mahatmas. The Mahatmas had Shivaling and Shaligram
(stones worshipped as Shiva and Vishnu), which the two
youngsters would grab whenever they had an opportunity, and
throw them into a nearby lake or well. When the Mahatmas
saw this, they gave a curse, Whatever you two throw into the
water will float; it will not sink.
A Yogi called Virupaksha is mentioned in the Puranas. On
one of his visits to Heaven, he saw Indra watching a fight
between two elephants. Indra invited him to join him in this
spectacle. What is the caliber of this fight? scoffed
Virupaksha. He lifted one mountain in one hand and another
in his other hand, and banged them together.
328

People today cant believe these stories, but the powers of

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

329

Ramayanamrita
: 13 :
The Valmiki Ramayana is known as the aadi kaavya the
first poem. Kavya (poetry) is dominated by rasa (kinds of
emotions). That which contains words filled with emotions, is
called a kavya. These emotions must be experienced when a
person listens to, or reads the poetry. In it, the nine different
emotions like shringaara (romance), veera (valor), adbut
(wonder), raudra (anger), that are aroused, must be savored
by the audience.
One method that has been recommended to remove the
restlessness and harassment of the world is to immerse your
mind in the kavya rasa; savor the emotions aroused by the
poetry. The experts of poetry recommend that we should
enjoy the poetry and drama we read or see, taking it at face
value. However, when there is some subtle indication or
significance, we should understand the reference to the
context.
The main rasa in poetry is its straightforward meaning, so this
is considered to be the principal inclination for the mind,
whereas the suggestive is secondary.
Now, savor the character of Shri Ramachandra, as described
in the Valmiki Ramayana. Shri Ramachandra symbolizes the
valor that a human being should display in his life. He is
prepared to build a bridge across the ocean, to achieve His
goal. The direct indication of this is that if you have a goal in
life, and if you need to undertake a mammoth task like
building a bridge across an ocean to achieve it, do so, and
proceed towards your goal. What greater significance can
there be, that our life should contain unending valor? I have
often spoken of the mantra from the Atharva Veda that says,
330

This hand of mine is the Bhagwan. Not only that, it is greater

than the Bhagwan.
Ayam me` hasto bhagavaan ayam me` bhagavattarah.
(Atharva Veda 4. 13. 6)
This adi kavya of ours, the epic poem, Valmiki Ramayana, is
absolutely outstanding! It is inspiring! We should try to
inculcate its message into our lives. We should remember that
our Shastras are not meant for animals and birds, or for DeviDevtas. They are meant for human beings, and we should
derive full benefit from them.
Now, let us go to the sea shore where Shri Ramachandra sits
with His vanar sena. Nala-Neela are preparing to build a
bridge across the sea, with the consent of the sea. It is far
easier to propitiate the Devtas by worship than to control
vanars and keep them happy.
There are conflicting opinions about the existence of Devtas.
Acharyas of the Purva Mimansa philosophy, like Shabar
Swami and Kumaril Bhatt do not believe that Devtas have
forms, or that they accept the oblations given in the sacred
fire. They refuse to accept that the Devtas eat the items we
offer, feel satisfied, and grant boons. Acharyas like
Khandandev have refuted this opinion, and stated that Devtas
do exist.
Whatever it is, what I wish to say is that controlling vanars is
far more difficult than pleasing Devtas. It is Shri
Ramachandras astounding achievement that even wild
simians are won over by His love, magnanimity, compassion,
and gentle nature. So much so, that they unite to obey His
every command and show great zeal in achieving the difficult
task of building a bridge to Lanka.
The fact is that nothing is impossible for a human being to
achieve. It is not a misfortune when difficulties and problems
331

come into a mans life. Difficulties come and go. See the
problems that came in the life of Shri Ramachandra. Shri
Krishnas life was also full of problems of all kinds. He had to
leave Mathura and run barefoot, and take shelter in all kinds
of places. We mostly remember His childhood frolics and
raasa leela (dancing with the gopis), but we do not notice the
problems He faced. If we examine His whole life and read the
Gita, we can get much inspiration from it. The Gita teaches us
that a human being should never be depressed or disheartened
in any situation. It is not an offence if a man slips and falls; it
is an offence if he does not try to get up again and go ahead.
Shri Ramachandras whole life is a message of endless valor.
It gives us the encouragement to continue to strive towards
our goal. Our efforts for progress should never slacken.
There are many delightful stories about the building of the
bridge. Although they are not given in the Valmiki Ramayana,
I will narrate some for you, because they are given in other
Puranas.
The rocks thrown by Nala-Neela into the sea did float, but
they drifted apart. So, the vanars used the method of writing
Ra and ma on the rocks; the rocks would automatically
stick together. The bridge began to grow. Shri Ramachandra
was watching from a distance, and was amazed to see this. He
picked up two rocks, and threw them into the sea telling them
to get attached. However, neither did they get attached nor did
they float. They sank to the bed of the sea.
Shri Ramachandra had tried this when He was alone, but
Hanumanjis eyes always rested on Shri Ramachandra, and he
saw what happened. He went to Shri Ramachandra and said,
Maharaj, the graahikaa shakti (the power of acceptance) in
Your name is what brings the rocks together. How can they
get attached without it? About the rocks not floating, how can
anyone, or anything, not sink, when You decide to throw it
332

away? Shri Ramachandra couldnt help smiling. All right,

He said, do whatever is needed, to build the bridge.
The Krittibas Ramayana has an amusing story. There was a
little squirrel who loved Shri Ramachandra just as the vanars,
bears, vultures and others did. She wanted to do her bit in
helping to build the bridge. She would take a dip in the sea
and the roll in the sand. Then she would go to the site of the
bridge and shake off the sand that was stuck to her fur.
Hanumanji saw this, and scolded her to frighten her off. Run
off! he said. You may be crushed under someones foot or
some rock.
Why are you scolding me? asked the squirrel. Just as you
are serving Shri Ramachandra according to your capacity, I
want to serve Him, too.
Hanumanji saw that she was adamant. He wanted her to be
safe, so he pressed her tail gently with his toe. The squirrel
pulled, to free herself, and her tail became very long. She ran
to Shri Ramachandra, weeping and lamenting loudly. He
picked her up gently and placed her on His lap. He stroked her
lovingly and asked her why she was crying. Hanumanji beat
me, she complained. He pressed my tail with his toe, and my
tail has become long.
All right, dry your tears, said Shri Ramachandra. Tell me
what punishment should Hanumanji be given?
Just as he made my tail long, make his tail long also, replied
the squirrel. The Mahatmas say that Hanumanjis tail became
long since that day, and all squirrels have the mark of Shri
Ramachandras fingers on their back.
There is a story that says that Hanumanji not only brought
great boulders from close by, he also went to the Himalaya to
bring the Giriraj mountain. He was returning with it when he
got the news that the bridge had been completed and he
should not bring the Giriraj. He was just above the region of
333

Vrindavan, so Hanumanji placed Giriraj gently at Govardhan.

Giriraj was displeased. What have you done he asked
Hanumanji. Why did you not use me in Shri Ramachandras
service?
It has been announced that the bridge has been completed
and I should not bring you, said Hanumanji. So, what can I
do?
I dont know all that! said the Giriraj. I am sad that I could
not serve Shri Ramachandra.
Hanumanji went to Shri Ramachandra had said, Giriraj is sad
because he could not serve you.
Giriraj, said Shri Ramachandra, dont be sad. When I come
in the Krishnavtar, Vraja will be in danger of drowning. I will
use you as an umbrella to protect the people and the cows.
Had you been a part of the bridge, I would have walked on
you; but at Vraja I will hold you above my head in a time of
trouble. Giriraj was satisfied with this assurance.
I will tell you one more story which is not in the Valmiki
Ramayana either. It is given in the Mahatmya of the Kshetra
Purana of Shri Rameshwarji. The original is in Sanskrit,
written in the Tamil script. It has been written by the
Shaivaites.
You see, our Vaishnav and Shaiva sects are generally inclined
to oppose one another. This tendency is also present in others.
For example, the Shia-Sunnis in Islam, and the CatholicProtestant in Christianity are always opposing one another.
The Shaivas say that the Vaishnavs are inferior, and the
Vaishnavs say that the Shaivas are inferior. The truth is that
the Ishwara is one, and greater than all. There is no
differentiation of greater and smaller in Him. What our
Shastras explain is, If you believe Him to have a special
form, you will develop faith in that particular form; and if you
believe Him to be present in all forms, you will obtain the
334

knowledge of that one Ishwara. If you consider Him to be

without form, He will be separated from you. If you consider
Him to have a form, He will be different and separate. So, in
the niraakaara (without form) and saakaara (with form), the
Parameshwara is one.
When the bridge was ready, Shri Ramachandra thought that
He should do a puja of Shankar Bhagwan before starting.
Brahmins who were learned in the Vedas were sent for. They
told Shri Ramachandra, Sitaji is not with you. How will you
do the praana pratishthaa (invoking the Lord into the
image)?
This point has been discussed in the Brahmasutras. It is called
vidhuraadhikaran (Brahmasutra 3-4, Chapter 9). It is written
that a widower cannot do agnihotra (fire worship); and the
antahkaran cannot be purified without doing the agnihotra. It
is also written in the Viduradhikaran that if the widower is a
Brahmin, he needs to do only japa (ritual chanting) of the
Gayatri mantra to purify his antahkaran. Widowers of other
castes should do the japa of their Ishtadev (chosen form of
worship) to purify their antahkaran. The books of Shakti Puja
say that the Kundalini (serpent power) is awoken by just
uttering the name of the Ishtadev, and the person attains
Samadhi. This is the belief of the Shaktas, Yogis and
Gorakhvadi Saints.
The learned Brahmins raised the point that Shri Ramachandra
was not a widower because Sitaji was alive. It was decided
that Sitajis presence was essential for Shanakrjis prana
pratishtha and puja.
But, how was Sitaji to be brought? Vibhishan told Shri
Ramachandra, My brother has many faults, but he has a great
love for karma-kaanda (rituals of worship). Send Laxmanji
with a message, I want to do Shankarjis puja. Come and be
the purohita (priest who conducts the worship), and get the
335

puja done. You must be aware that it is essential for my wife,

Sitaji, to sit with me for the puja to be successful, so bring her
with you.
Ravana was pleased when Laxmanji conveyed this message to
him. He came in his Pushpak viman, bringing Sitaji with him.
His advisers had objected strongly. Maharaj, what are you
doing? Shri Ramachandra will snatch his wife away from you!
What will you do then?
It doesnt matter, replied Ravana. If Shri Ramachandra
betrays my faith and does something contrary to Dharma, his
good name will be tarnished and my good name will be
enhanced.
Shri Ramachandras companions also said, Maharaj! This is
an excellent opportunity to snatch Sitaji away from Ravana
and kill him.
I can never agree to such adharma, said Shri Ramachandra.
I will kill Ravana on the battlefield and get Sitaji back
honorably.
Shri Ramachandra completed the ritual worship of Shankarji
with Sitaji beside Him. The rituals were conducted with
Ravana officiating as the priest. After the worship was
completed, Ravana returned to Lanka, taking Sitaji with him.
Bhagwan Shankars prana pratishtha was now completed
successfully, and so was the puja. The Shivaling was given
the name Rameshwara. The question was raised as to what
Rameshwara actually meant. Shri Ramachandra gave the
grammatical analysis and said, He who is my Ishwara, my
Master,
is
Rameshwara

raamasya
eeshvarah
raame`shvarah.
Shankar Bhagwan spoke up at once. No, Maharaj. The
appropriate grammar is that he, whose Ishwara is Shri Rama,
is Rameshwara raamah eeshvaro yasya sa raame`shvarah.

336

Brahmaji intervened saying, Neither of these analysis apply

here. The proper analysis gives the meaning that Shri Rama
and the Ishwara are not two they are not separate. They are
one and the same. Raamasya asau eeshvarashcha arthaat
raama eeshvara e`va.
Actually, Vishnu is what Shiva is. There is no difference
between Hari (Vishnu) and Hara (Shiva); both are formed
from the root hr. So, those who worship them thinking them
to be separate, greater and smaller, make a great mistake.
Now, what is the bridge that was built over the sea? Is it a
method of linking one country to another, or is it a method of
linking Gnan to love? Our Gnan has become separated from
the things we love. The sorrows we face are a result of this
separation. Our Gnan says that it is good to speak the truth,
but when we see that we cannot get what we want by speaking
the truth, we are ready to give up the truth to get what we
want by other means. Thus, when our Gnan and our desired
objects are separated, it gives birth to the wrong actions that
come into our lives. So, there should be a bridge between our
Gnan and the things we want, to ensure that our desires are in
keeping with our Gnan. We should love that, which we
believe to be right and proper. Doing what is wrong and
improper is the only cause that removes happiness, and brings
sorrow into our lives.
Anauchityaadrite` naasti rasabhangasya kaaranam.
(Dhvamyaaloka)
After the completion of the bridge and the worship of
Shankarji (as per other Puranas), Vibhishan went with some
assistants to the other end of the bridge to guard it. This was
done to ensure that no Rakshasa of the enemy camp damaged
it in any way. At Sugrivas suggestion, Shri Ramachandra sat
on Hanumanjis shoulders and Laxman sat on Angads
337

shoulders. They crossed the bridge accompanied by the vanar

sena.
The vanars settled down in the valley of a mountain called
Subela, when they reached the other end of the bridge.
Siddhas, Chanars, Devtas, and other divine beings that inhabit
the atmosphere saw that Shri Ramachandra had achieved the
remarkable feat of crossing the sea. They came to Him and
did His abhishek (crowning ceremony). They eulogized Him
and said, Maharaj, now please be victorious and rule the
whole world.
Jayasva shatrum narade`va me`dineem,
Sasaagaraam paalaya shaashvateeh samaah.
(Yuddha Kand 22. 90)
Before the bridge had been built, Ravana had sent a spy called
Shuka with a message for Sugriva. I consider you to be like
my brother. I may not have done anything for you, but I have
done you no harm. So, abandon Shri Ramachandra and go
back to Kishkindha.
Shuka assumed the form of a parrot when he conveyed this
message. The vanars caught him and began to beat him up.
Shuka prayed to Shri Ramachandra. I am Ravanas envoy,
and ethics demand that I should not be killed. Please tell the
vanars not to beat me. Shri Ramachandra told the vanars to
stop beating Shuka.
Sugriva told Shuka, Go back to Ravana and convey this
message: You are neither my friend nor are you eligible for
mercy. You are eligible only to be killed. You have not yet
understood the great strength of Mahatma Shri Ramachandra,
who cannot be defeated by even the Devtas. He will soon be
taking your life.
Mahaabalam mahaatmaanam duraagharsham surairapi,
Te` budhyase` raghushre`shtham yaste` praanaan harishyati.
338

(Yuddha Kand 20. 30)

As Sugriva spoke to Shuka, Angad said, Maharaj, it seems to
me that Shuka is not an envoy he is a spy. He has found out
all the details about our Army. He should not be allowed to
return to Lanka. Sugriva accepted Angads advice and
imprisoned Shuka.
When the vanar sena reached the other end of the bridge they
settled in the valley of Subel Parvat. Shri Ramachandra
ordered that Shuka should be set free. You can go to Ravana
and tell him whatever you wish to, He said. Shuka went to
Ravana immediately and narrated all that he had seen and
heard. He also said, A truce between the Rakshasas and the
vanars is not possible. There is only one choice for you you
must either give Sitaji back, or you must fight.
Ravana was very angry to hear this. He started to boast about
his past victories. Inwardly, however, he felt nervous that the
bridge had been built and Shri Ramachandra had come across
it with His vast Army. So he told Shuka, Go there again.
Take Saran with you. Find out the full strength of their
forces.
Shuka and Saran assumed forms of vanars and mingled with
the other vanars, but Vibhishan spotted them and caught them.
They were brought before Shri Ramachandra. Dont be
afraid, said Shri Ramachandra smilingly. If you have seen
everything, that is all right. If there is anything you still want
to see, Vibhishan will show it to you. Then go back to Lanka
and tell Ravana from me: Display the valor on the strength of
which you abducted my wife Sita. I will attack you
tomorrow.
Shuka and Saran ran off singing Shri Ramachandras glory.
They went to Ravana and said, Maharaj, Vibhishan
recognized us and captured us both. He would have killed us.
339

Shri Ramachandra rescued us. He has immense strength. He

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

340

will never bend before anyone. That is my nature and I cannot

change it.
Dvidhaa bhajye`yamapye`vam na name`yam tu kasyachit,
E`sha me` ahajo doshah svabhaavo duratikramah.
(Yuddha Kand 36. 19)
So what if Shri Ramachandra has built a bridge cross the sea?
What is there to be surprised? You will see that Shri
Ramachandra and his Army may have crossed the sea and
come to this shore, but they will not be able to go back alive.
Malyavant was silent. Ravana began to discuss the further
strengthening of their defenses with his generals.
Vibhishan told Shri Ramachandra everything he knew about
Lankas defense systems. Shri Ramachandra and His Generals
all climbed up to the peak of Subel Parvat to get a birds eye
view of Lankas outer ramparts and defenses. When it was
dark, Sugriva saw Ravana sitting on the ramparts, inspecting
his Army. He reached Ravana in one great leap, grappled with
him and threw him down, then leapt back to the peak of Subel
Parvat. When Shri Ramachandra heard about his exploit, He
scolded Sugriva. You should not have done anything so
rash! He said. Had anything happened to you, how would I
have stayed alive?
Then, according to the rules of warfare, Shri Ramachandra
sent Angad to Ravana. Look, Ravana, said Angad. I am
Angad, the son of Bali. I have come to you as Shri
Ramachandras envoy. Shri Ramachandra sends you a
message: It is not too late to avert a war. If you give Sitaji
back respectfully, I will not attack you. A friendship can be
established between us. However, if you do not accept this
proposal, you will be killed at my hands and the Kingdom of
Lanka will be given to Vibhishan.

341

Ravana was furious. Capture this vanar! he shouted. Put

him to death.
At once four strong Rakshasas go up and caught hold of
Angad. Angad caught all four in his arms and flew into the
sky, and dropped them down. Then he climbed onto the roof
of Ravanas palace, which was as high as the top of a hill, and
stamped his foot hard. The roof cracked. Then Angad gave a
great leap that took him straight to Shri Ramachandra.
In his Ramcharitmanas, Goswami Tulsidasji narrates Angads
setting his foot firmly on the ground, at Ravanas Court. None
of the Rakshasas were able to lift it. This is not given in the
Valmiki Ramayana.
Angad had been sent with a proposal for peace. When the
proposal was rejected, Shri Ramachandra was left with no
option but to fight. He ordered an attack on Lanka, and that
was the start of the war. The Valmiki Ramayana describes the
war at great length, but it is not possible to describe it here.
Those who want to savor the full impact should read the
Yuddha Kand of the Valmiki Ramayana.
A battle does not take place only on the battlefield; it also
takes place in a persons life. We face good times and bad,
victory and defeat, joy and sorrow in our lives. In the same
way, the situation keeps fluctuating in a war.
The Rama-Ravana yuddha (war) started with single combat
fighting between vanars and Rakshasas. The Rakshasas were
routed. Then Ravanas son, Indrajit, came on the battlefield.
Angad wounded him, and killed the driver and horses of his
chariot. Indrajit used his powers, and became invisible. Then
he started to shoot arrows that looked like serpents, at Shri
Ramachandra and Laxman. Shri Ramachandra-Laxman
became unconscious. A wave of grief swept over the vanars.
Indrajit went to Ravana elated with triumph. Ravana
congratulated him. Take Sita to the battlefield in the Pushpak
342

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

343

Kumbhakarna went into battle. The vanars were filled with

fear when they saw his massive form approaching. They
began to run away, but returned when Angad encouraged
them to fight on. They began to throw huge rocks and trees at
Kumbhakarna, but he was so strong that he was like a walking
death for them. He trampled upon some vanars as he walked,
threw some high into the air, and stuffed some into his mouth,
chewing them as he walked. He struck Hanumanji on his chest
with such force that Hanumanji was badly shaken. Angad fell
unconscious when Kumbhakarna gave him a punch.
Kumbhakarna tucked Sugriva under his arm and started to
walk towards Lanka. Hanumanji was just thinking about how
to free Sugriva, when Sugriva used his sharp nails to cut off
Kumbhakarnas ears. He also bit off his nose, and tore at the
skin over his ribs. Kumbhakarna was in great pain, and
Sugriva took the opportunity to wriggle out of his clutches
and run to Shri Ramachandra.
When Kumbhakarna next came to the battle, he found himself
facing Shri Ramachandra. After some fierce fighting Shri
Ramachandra cut off Kumbhakarnas arms, and then his head.
That was the end of Kumbhakarna.
Ravana was deeply perturbed when he heard that the mighty
Kumbhakarna had been killed. He began to lament bitterly.
Seeing his distress, his son, Trishira, came to him and began
to console him. Then Ravanas other sons, Devantaka,
Narantaka, and Atikaya got ready to fight. They, too, met their
deaths at the hands of Hanumanji, Angad, Laxman and others.
Then Indrajit entered the fray. He was as valorous as Ravana.
On one occasion he had even defeated Indra. In spite of being
such a great warrior, he did not fight face to face. As on the
previous occasion, he made himself invisible, and then he
showered arrows on Shri Ramachandras Army. All the group
Captains were wounded. Indrajits arrows terrified and
344

wounded the vanars. Then Indrajit used the Brahmastra. Both

Shri Ramachandra and Laxman became unconscious. Indrajit
returned to Lanka and announced his victory.
The vanar sena was distressed and disheartened, but
Vibhishan assured everybody that there was no cause for fear.
He explained that Shri Ramachandra and Laxman had become
unconscious only to show respect to the Brahmastra that
Indrajit had used.
At Jambavans suggestion, Hanumanji went to the Himalaya
and brought back a plant called Mrita Sanjivani. Shri
Ramachandra, Laxman and the vanars all regained
consciousness as soon as they inhaled the smell of this plant.
It seemed as though they had just woken up from a deep sleep.
The other Ramayanas say that Laxman was hit by a shaktiban,
and became unconscious. The Vaidya (Doctor of Ayur Veda)
Sushena was called from Lanka. At his suggestion,
Hanumanji went to the Himalaya to get the Sanjivani plant,
and was shot down by Bharats arrow as he flew over
Ayodhya. None of this is given in the Valmiki Ramayana.
Ravana was most agitated to hear that not only Shri
Ramachandra and Laxman, but even the vanars had recovered
completely. Indrajit returned to the battlefield in his invisible
form. This time he created an illusionary Sita and cut off her
head in front of all the vanars. The vanars were devastated.
Hanumanji began to weep.
Hanumanji called a halt to the fighting, and informed Shri
Ramachandra that Sitaji had been killed by Indrajit. Shri
Ramachandra fainted when He heard this. Laxman placed His
head on his lap, and tried to comfort Shri Ramachandra.
Brother, the sorrow that Indrajit has inflicted on us will be
repaid with the valor I will display when I reduce Lanka to
rubble. Please dont grieve! Please get up!
Tadadya vipulam veera dukhamindrajitaashatam,
345

Karmanaa vyapane`shyaami tasmaaduttishtha raaghava.

(Yuddha Kand 83. 32)
Shri Ramachandra had sent Vibhishan to deploy some vanars
in a particular way. Vibhishan returned to see that everybody
was grief-stricken. Laxman told him that Indrajit had killed
Sita.
No, Maharaj, said Vibhishan. That is impossible! I know
very well what Ravanas feelings are, for Sitaji. On the basis
of my knowledge, I can tell you with full confidence that he
would never allow Sitaji to be killed. Indrajit could not have
killed Sitaji he would have killed an illusionary Sita. He has
done this to divert our attention from fighting, so that he can
go to the Nikumbhila Mandir and do a havan (fire worship)
for his victory.
Shri Ramachandra sat up when he heard this. He told
Vibhishan to repeat what he had just said. Maharaj, said
Vibhishan, the Sita who was killed in front of the vanars was
an illusionary Sita, not the real one. The news of her death
caused you intense grief and all of us became unhappy.
However, our enemies are rejoicing. So, please dispel this
grief from your mind. If you indeed want to kill the
Nishacharas and rescue Sitaji, please work towards your goal
with joy and hope.
Udyamah kriyataam veera harshah samupase`vyataam,
Praaptavyaa yadi te` seetaa hantavyaashcha nishaacharaah.
(Yuddha Kand 85. 9b, 10a)
Maharaj, Indrajit did a drama about killing Sita. He has now
gone to the Mandir of Nikumbhila Devi to do a havan (fire
sacrifice) for his victory. If his ritual is completed
successfully, it will become extremely difficult to defeat him.
So please give Laxman your command to kill Indrajit before
he can complete his Yagya.
346

The Yagya Indrajit was doing is called an aabhichaarik

Yagya. It is done to kill someone. The Vaishnavas do not
approve of violence and slaughter. The Gita and the Bhagwat
have criticized such Yagya. So, how could Shri Ramachandra
approve of such a Yagya? He accepted Vibhishanas advice
and told Laxman, Take Hanuman and Vibhishan with you,
and also some of the sena. Kill Indrajit and destroy the
Yagya.
Laxman was just waiting for such a command! He went to
Indrajit accompanied by Hanumanji and the others. Indrajit
was enraged when he saw them. He began to throw all kinds
of weapons at them. Why are you showering weapons on
us? asked Hanumanji. If you have the strength, meet me in
single combat. If you can withstand my assault, I will concede
that you are the strongest among Rakshasas.
Indrajit ignored Hanumanji and continued to throw weapons.
Vibhishan told Laxman about Indrajits policy. Kill him as
quickly as possible, he said.
Jeevitaantakarairghoraih saumitre` raavanam jahi.
(Yuddha Kand 86. 34)
Laxman challenged Indrajit to fight, but Indrajit ignored
Laxman and began to abuse Vibhishan. You are my own
uncle, but you have always been against me! he said. You
left your own people to become a slave to others. You are
despicable! You deserve to die!
Oh, Indrajit! Why are you bragging so much? replied
Vibhishan. If you are so concerned about the proper behavior
of your elders, give up your own wickedness! A man should
leave those who rob others of their wealth, or abduct other
mens wives, the way he should flee from a burning house.
That is why I left my brother. Now neither you, nor your
father will survive. Lanka will also be destroyed.
347

Vibhishans answer infuriated Indrajit. He began to fight a

terrible battle with Laxman. Laxman was determined to kill
Indrajit. He first killed Indrajits sarathi (driver) and then,
after some fierce fighting, he also killed Indrajit.
Valmikiji has said that Laxmans battle with Indrajit was
terrible and horrifying. He has described how the divine
beings who inhabit the atmosphere surrounded Laxman to
protect him.
Tayoh samabhavad yuddhamadbhutam romaharshanam,
Gaganasthaani bhootaani lakshmanam paryavaarayan.
(Yuddha Kand 90. 62)
The vanar sena was overjoyed that Indrajit was dead. They all
felt as though they had conquered Ravana himself! They felt
that Ravana had lost his strength.
Ravana was inconsolable. He was so deranged with grief that
he decided to kill Sitaji. He took his naked sword in his hand
and began to walk towards the Ashok Vatika. When Sitaji saw
him coming, her first impression was that he had won the war
and was coming to harass her. Then she realized that he had
lost the war and was coming to kill her. She felt helpless and
frightened.
Ravana had a Minister called Suparshva who was very wise.
He explained to Ravana, Rakshasraj, you have defeated all
the beings in all the three worlds. It will do you no credit to
kill a defenseless woman who is at your mercy! So, dont
raise your hand against a woman. Come with us and vent your
wrath on Shri Ramachandra. If you kill him, you will
automatically obtain Sita.
Suparshvas advice appealed to Ravana. He gave up the
thought of killing Sitaji and returned to his palace. He told his
men, Surround Shri Ramachandra and try to kill him.
Ravanas sena set off towards the vanar sena immediately.

348

The vanar sena sat ready for the battle. This time Shri
Ramachandra took direct command, and began to kill the
Rakshasas. The Rakshasis began to lament. Ravana was
enraged by the sound of their lamenting and went forth to
fight. Sugriva killed Virupaksha and Mahodara, who were
Ravanas principal Generals. Angad killed Mahaparshva.
Shri Ramachandra and Ravana fought face to face. Ravana
released a shakti (an arrow with mantra power) that hit
Laxman on the chest and made him unconscious. Shri
Ramachandra sent such a powerful weapon that Ravana fled
in fear.
Shri Ramachandra was greatly agitated because Laxman had
lost consciousness. He lamented piteously. How will I rule
the Kingdom without Laxman? What will I say when Mother
Sumitra asks me about Laxman? How will I face Bharat? It is
better if I die here. Oh, Laxman! Why are you silent? Why
dont you speak? Open your eyes and look at me! I am
weeping to see you in this state. Please get up and comfort
me.
Shri Ramachandras pathetic lamenting reveals the depth of
His love for Laxman. It also tells us how a man should love
his brother.
There is another factor. When shoka (sorrow) and moha
(delusion) come into the mind, a man should not think that
they are permanent. There is no feeling that remains
unchanged. Emotions come and go. So, a human being should
use discrimination, and not get swept away be a wave of
emotion.
The emotions of kaama (desire), krodha (anger), lobha
(greed), and moha are such that a mans I merges into them.
Then he becomes kaamamaya (lustful), krodhamaya (angry),
lobhamaya (greedy) and mohamaya (deluded). His good
qualities disappear into these emotions. In the language of
349

Vedanta this is called to become adhyastha superimposed.

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

350

In the meantime, Agastya Muni came there and told Shri

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

351

You see, it is not natural for anyone to always be unhappy,

ignorant, asleep, or lamenting. The nature of Sat (existence) is
manifested in the life of human beings. The Atma is neither
born, nor does it die. That is the essence of the Atma.
Similarly, there is no ignorance in the chid (consciousness)
part of the essence of the Atma. Nor does sorrow have any
place in the ananda part of the essence of the Atma. So, it is
possible for a person to remain smiling, but it is not possible
for anyone to be continuously unhappy.
In response to the prayers of the Devtas and Danavs, Brahmaji
came to the outskirts of Ayodhya and pervaded a banyan tree.
The leaves of the tree began to laugh. Seeing this, the leaves
of the surrounding trees also started laughing. Gradually all
Creation was filled with laughter.
Shri Ramachandra was amazed to see this. Catch hold of the
one who is making everyone laugh like this, He ordered.
Brahmaji manifested and said, Maharaj, laughter is the
natural Dharma for all including Devtas, Danavas and
human beings. How can anyone live without laugher and
joy?
Shri Ramachandra had to agree. Yes, that is true. Let all be
happy. Let all experience bliss, and be filled with Gnan.
Shri Ramachandra was worried when Ravana did not die even
when his head was cut off again and again. Seeing this, Matali
the driver of Indras chariot said, Maharaj, why are you
fighting as though You dont know how to kill Ravana? Use
the Brahmastra on him, because the time of his death is near.
As soon as Matali made this suggestion, Shri Ramachandra
remembered the Brahmastra and used it on Ravana. I have
told you before that the Brahmastra is a very great weapon.
Once a person has obtained the knowledge of this weapon,
there is no interactive world and no differentiation for him.
All detrimental emotions like kama, krodha, lobha and moha
352

are destroyed by Brahmagnan (the knowledge of the essence

of the Brahman).
So, Shri Ramachandra used the Brahmastra. It went straight to
Ravanas heart, and came back into Shri Ramachandras
quiver, bringing Ravanas five praana (life spirits) with it.
Ravana was killed.
See how the mind fluctuates! As long as Ravana lived,
Vibhishan felt enmity towards him, but as soon as he was
killed, Vibhishans love for his brother welled up, and he
began to weep. Mandodari and Ravanas other Queens also
lamented bitterly. In describing Ravanas qualities, Mandodari
said, You did many things that were unjust, but your greatest
injustice was to abduct a pativrataa like Sita, who had total
devotion and loyalty for her husband. She came, like fire, and
destroyed not only Lanka, but also your lineage.
Shri Ramachandra saw Mandodari lamenting and told
Vibhishan, It is no use giving in to grief. Console Mandodari
and Ravanas other Queens, and give them courage.
Vibhishan went to the ladies and tried to give them some
solace. It is a natural law that when a person is given the
responsibility of consoling others, his own grief is reduced.
This is what happened to Vibhishan.
However, when it was time for Ravanas last rites,
Vibhishans anger flared up again. Ravana was wicked! He
was an adharma; he was a paapi. I will not touch his corpse!
Shri Ramachandra spoke sternly to him. Look, Vibhishan,
enmity lives so long as the enemy is alive. Enmity dies when
the enemys life ends. So discard enmity from your mind.
Ravana was my brother just as he was your brother. There
should be no lapse in carrying out the shraddha properly.
Maranaantaani vairaani nivrittam nah prayojanam,
Kriyataamasya sanskaaro mamaapye`sha yathaa tava.
(Yuddha Kand 111. 100)
353

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

354

sent Laxman to Lanka and had Vibhishans Rajyabhishek

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

355

After that Hanumanji placed an unexpected proposal before

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

356

I have said this before. This statement of Sitaji should be

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

357

When Sitaji finished speaking, Hanumanji fell at her feet.

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

358

The number of the vanars was past calculation; they were

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

359

Ramayanamrita
: 14 :
Shri Ramachandra entered Lanka that symbolizes the body
and destroyed Ravana-Kumbhakarna who symbolize the
rajas and tamas ahankaara. (Ahankara means the Atma that
identifies with a body. Rajas is the tendency that is filled with
restlessness, desire, greed, etc. Tamas is the tendency that
creates delusion and lethargy.) Wrong inclinations, ill-will,
and wrong actions thrive in the rajas and tamas ahankara.
After the removal of these two tendencies, the Sattvik (lofty)
ahankara was established by crowning Vibhishan the King of
Lanka. Vibhishan means a person who neither fears anyone,
nor causes fear in any. Both interpretations are grammatically
correct. Fear is always present in Rajo guna and Tamo guna.
The Sattva guna has no fear.
Shri Ramachandras coming into our life has the definite
effect of removing rajas-tamas and ahankara. Whether Shri
Ramachandra comes into our mind, or whether our mind goes
into Shri Ramachandra, it has the same effect; Shri
Ramachandra in our lives, and our living in Shri
Ramachandra.
Shri Ramachandras short name, Rama, is commonly used by
people. According to Sanskrit grammar, the meaning of
raama is the one in whom people get peace and comfort; in
whom they get rest.
So, Rama is that, into which we go; and Rama is that, which
comes into us.
Lanka symbolizes the body, and Sita symbolizes the peace
that abides in the body. Sita is in the captivity of the senses,
desires, and ego. With the coming of Shri Ramachandra, the
rajas-tamas ego represented by Ravana-Kumbhakarna was
made shaanta (quiet), or eradicated. In Sanskrit, this does not
360

mean that they are no longer felt at all. The meaning is that
they are given no importance even when they appear. They
are considered unreal and unimportant.
When the rajas-tamas ahankara symbolized by RavanaKumbhakarna were replaced by the Sattvik ahankara
symbolized by Vibhishan being crowned the King
Vibhishan came, and fell at the feet of Shri Ramachandra. He
was already a sharanagat of the Lord since before the start of
the war.
What is Sitaji? She symbolizes shaanti (peace) and kshamaa
(forgiveness). Sitaji is exactly what a daughter of the prithivee
(Mother Earth) should be like. Prithivee means kshamaa in
Sanskrit. She has the power to punish, but she forgives the
offences of wrong-doers. The prithivee is kshama (capable)
and she is kshamaa (forgiveness).
It is amazing, that Parvati is also the daughter of the Parvat
(mountain). The putri (daughter) of a mountain is a daughter
of the Prithvi, too. And Laxmi? She is the daughter of a
padma (lotus); she is padmaa, she is padmajaa. Thus, she,
too, is the daughter of Prithvi. The meaning of this is that the
shakti (power) that comes from the essence of Creation or
Nature must be united with the Paramatma. Only then does He
become the kartaa (the one who acts, the doer), the bhartaa
(the one who sustains) and the hartaa (the one who takes
away faults and sorrows). Kartritva (the feeling of being the
doer), bhoktritva (the feeling of being the one who sustains)
and hartritva (the feeling of being the one who removes faults
and sorrows) does not come into the Paramatma unless He is
united with Shakti. The Brahman is activated when the pure
and peaceful tendency the Sattva-vritti merges with Him.
This is the principle of Vedanta.
Let us not go into further elaboration about this, and keep to
the story. Sitajis kshamaa-moorti (the form that personifies
361

forgiveness) is before Hanumanji, and we can also have her

darshan. She says, Who is there in this world, who has never
ever done some aparaadha (wrong action or offence)? Now,
what is the meaning of aparadha? Grammatically, it means to
turn away from that which is right.
Sitaji says, Who has escaped from it? So, it is proper for an
Arya purusha to show mercy to all. Sitaji sent a message
through Hanumanji. I want to have the darshan of Shri
Ramachandra, because I have spent a long, long time in the
captivity of ahankara.
The fact is that shakti is always in the custody of the
Paramatma. It is not for being controlled by any other.
Shri Ramachandra told Vibhishan, Bring Sita to me, but let
her first be bathed and dressed up.
However, when Vibhishan requested Sitaji to have a bath and
dress up, she refused. No. I will go as I am. Vibhishan had to
tell her that it was Shri Ramachandras command that she
should be bathed and dressed up before she was brought to
Him. Sitaji gave up her preference and did what Shri
Ramachandra had ordered. Buddhe`h falamanaagraha an
intelligent person is never adamant or obstinate about
anything. Obstinacy and intelligence never go hand in hand.
When we understand the validity of something, we should
accept it, giving up our previous mistaken ideas. Respect
should be given to discrimination, not to obstinacy! Just as
astrologers describe the effects of the graha (planets) like
Shani, Rahu, Ketu, Mangal, etc, in the same way, people have
inner grahas (strong urges) like duraagraha (a strong urge for
something that is wrong), sangraha (hoarding), parigraha
(accumulation of unnecessary items), and vigraha (the body).
These also have a detrimental influence on our lives. If we can
save ourselves from our own inner grahas, the grahas in the
sky can do us no harm.
362

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

363

So, Shri Ramachandra said, Vibhishan, ask Sita to get down

from the palaki, because the present situation does not need
her to remain hidden in a palaki.
When Sitaji came before Shri Ramachandra, He smiled with
an upsurge of joy. A moment later, however, He became very
grave.
It is said that if the foolish people in this world were to
understand the mind of a Gnani, this world would become an
enduring Truth; it would not be mithyaa (a relative truth), or
maya. There would be no deceit and no subterfuge in it.
However, foolish people can never understand the mind of a
Gnani.
Gnaanino hridayam moodhai vignaanam na jagat bhave`t.
So, when Shri Ramachandra became very serious, His face
looked dejected, and He seemed to be meditating. Then He
told Sitaji, Look, Sita, Ravana abducted you in my absence,
so I had to undertake a great effort to get you back. I had to
gather an Army of vanars, build a bridge over the sea, kill the
Rakshasas, and gain victory over Lanka. By doing this, I have
safeguarded my honor and the honor of my lineage, and
enhanced my good name. I also got you.
However, I have not won you just for my own pleasure and
attachment. You know that I have no weakness for indulgence
or attachments. Seeing that you have been confined by
Ravana for so many days, it does not seem proper for me to
keep you with me. I set you free. All ten directions are open to
you. You may go wherever you want, to whoever you want.
When Sitaji heard this she wondered whether it was Shri
Ramachandra who was saying this, or someone else speaking
through his mouth. She was filed with anguish and
mortification to be told such things in the presence of a huge
crowd. Tears flowed from her eyes, and she felt as though she
364

was choking. Then she wiped her tears and said, Shri
Ramachandra, why are you saying such harsh things to me? I
take my oath on the purity of my character that I do not
deserve to b doubted. Ravana touched me only because I was
helpless in the matter. I have never touched him deliberately. I
know no man but you. Hanuman has seen how I was living in
Lanka. If you had doubts about me, why didnt you abandon
me at that time? If I had known that you would not accept me,
I would have given up my life in front of Hanumanji at that
time. Then you would not have needed to gather an Army or
fight the war. Neither would your friends have been harassed.
You are fully aware that I am not the daughter of Janak; I am
the daughter of Prithvi. You obtained my hand when I was
still a child. You have shoved aside the devotion I have for
you, and the nobility of my character. You are saying things
that lowly men say to lowly women.
Sitajis throat was choked as she spoke, and she began to
weep. Then she gathered herself and told Laxman, Brother,
since my lord is not pleased with me, and has publicly given
me up, there is no need for me to live. Please prepare a chitaa
(funeral pyre) for me. I will burn myself in it. That is the only
remedy for my anguish.
All the vanars and Rakshasas present were distressed to hear
this. Laxman was also filled with anger at this insult to Sitaji.
However, when he looked at Shri Ramachandra he got the
signal to do as Sitaji said.
The fact is that Laxman is not his own master. Just as the
jeeva is dependent on the Ishwara, Laxman is dependent on
Shri Ramachandra. So, he was immediately convinced that he
could depend upon Shri Ramachandras prudence. He built
the pyre for Sitaji.
See the pathos of the situation. This pathos melts the heart;
and rasa is created when the heart melts. Our heart has
365

become so hardened with worldly considerations that it cannot

let go of them. We go on suffering because of our attachment
to the world. Some of us feel compassion but our mind refuses
to let go of worldly attractions and considerations. Sometimes,
peoples hearts melt like gold, silver, copper or wax, but they
harden again and get set in the worldly moulds. Or, they get
dyed in the colors that mingle into them. We should let go the
things we have caught hold of indiscriminately, and catch
hold of the right things. For this, we need to have compassion.
This is why Bhavabhooti says that karun (pathos) is a rasa. I
have discussed this earlier. It is a fact that rasa cannot be
experienced until the heart becomes soft and malleable. You
can place a lump of sugar on your tongue, but you will get the
flavor of its sweetness only when it dissolves and mixes with
the saliva in your mouth.
So, come; soften your heart with the pathos of this scene, and
savor the character of Shri Ramachandra.
Actually, neither Sitaji nor Laxman know Shri Ramachandras
mind fully. The essence of the Paramatma can only be
experienced; it cannot be defined. No jeeva can know it fully;
nor can any intellect. How can the she`sha (shesha means the
serpent on which Narayana reclines. It also means that which
is left in the end) know the she`shi (the owner of shesha)?
There was absolute silence when the chitaa (funeral pyre) was
ready. Nobody had the courage to say anything to Shri
Ramachandra.
Sitaji went to the pyre and said, Agnidev, you are witness to
everything in my life. You are fully aware that I consider none
but Shri Ramachandra to be my husband in mind, word, and
deed. Ravana touched me on one occasion, when I was alone
and helpless. I have never touched him voluntarily.
The Dharma Shastra says that the jeeva is not the kartaa
(doer) of an involuntary action. In the same way, he gets
366

neither paapa nor punya for something that he is forced to do.

Sitajis indication is that she was helpless in the matter when
Ravana abducted her by force, and she is not guilty of having
touched him voluntarily. Agnidev is the witness; so are the
water, earth, wind, sun, moon, and my Atmadev Himself.
Then Sitaji told Agnidev, If my heart has not budged from
Shri Ramachandra for even one split second, then as the
witness of all the world take me in your sharan and protect
me.
Yathaa me` hridayam nityam naapasarpati raaghavat,
Tathaa lokasya saakshee maam sarvatah paatu paavakah.
After saying this, Sitaji circumambulated the pyre and walked
unhesitatingly into it. All the vanars, bears and Rakshasas
present cried out in horror.
Brahma, Indra, Varun, Kuber, and other Devtas all
manifested. The Devtas abide in their celestial places in their
Adhidaivik (divine) forms, but they are also present in the
human body in their Adhyatmik (metaphysical) forms.
Brahma is the Devta of the antahkaran. Just as the antahkaran
is fourfold, Brahmaji has four heads. The Surya Devta abides
in the eyes. Indra abides in the arms, the Ashvini Kumars
abide in the nose, Varun Devta abides in the taste buds and
Agni Devta on the tongues ability to speak. The Devtas did
not manifest while Ravana was alive, because it was vital to
keep it a secret that Shri Ramachandra was Vishnu Himself.
The ego (ahankara) can be annihilated only by Vishnu. I have
told you that Vishnu means the one who is all-pervading
ve`ve`shthi vishvam iti vishnuh; vishlru vyaaptau is the
root.
When we meditate upon the essence that pervades everything,
it results in the individual ego being wiped out. This allpervading essence is the Lord Vishnu, who has manifested as
367

Shri Ramachandra. So, His outlook (or vision) is the outlook

of totality. There is no narrowness left; He has killed the
ahankara that was personified by Ravana.
When the Devtas eulogized Shri Ramachandra who is
Atmaram (fulfilled in the Self) and described His essence,
they said, You are Vishnu incarnate, and Sita is Laxmi
incarnate. You entered a human body only for the purpose of
destroying Ravana. It is a very good thing that Ravana has
been killed. The ahankara he personified has been removed,
and a Sattvik ahankara will replace it and control the body.
At the end, the Devtas said, Shri Ramachandra, Your darshan
is amogha (unfailing; bestowing success), and the people of
this world who have bhakti for You will also be amogha.
Amogham darshanam raama amoghastava sanstavah,
Amoghaaste` bhavishyanti bhaktimanto naraa bhuvi.
(Yuddha Kand 117. 31a 32b)
As soon as the Devtas finished their stuti (eulogy) of Shri
Ramachandra, Agnidev rose up from the fire, carrying Sita in
his lap. Your wife Sita is absolutely pure, he told Shri
Ramachandra. She has not even a smear of any wrong
thought. I say this in the presence of all the Devtas, because
they are present everywhere and they are her witnesses. So, I
give Your Sita back to You.
Shri Ramachandra accepted Sitaji with great love, and made
her sit beside Him. A wave of happiness spread over all
present. Shri Ramachandra told Sitaji, Sita, I was cruel to
you, not to inflict pain, but for your benefit and mine. If I had
accepted you unquestioningly, people would have accused me
of being full of desire for you. They would have criticized me
for having accepted a wife who had lived in someone elses
place for so long. Apart from this, the stigma on you would
not have been cleared. We should live and behave in such a
368

way that it never gives scope for anyones mind to be sullied.

Now, the way things have been done, people in all the three
worlds will be inspired as to how a wife should retain her
purity, and how her behavior and lifestyle can purify others.
So, please dont take offence. Sitaji was not at all inclined to
take offence. She was overjoyed to be reunited with Shri
Ramachandra.
Then Indra said, Maharaj, please allow me to serve You in
some way.
Devraj, replied Shri Ramachandra, please shower elixir on
the vanars and bears that have been killed in battle, and bring
them back to life. Indra obeyed. All the dead vanars and
bears returned to life. Indra asked to be permitted to render
further service. Shri Ramachandra said, Let there always be
plenty of greenery, fruits and flowers where the vanars live;
let there never be a shortage of water for them. Indra
arranged this.
See the greatness of Shri Ramachandra. How much He cared
about the well-being of the vanars and bears! What excellent
arrangements He made for them! Actually the true master is
one who is caring about the comfort of those who serve him.
The master who does not give his servants an adequate return
for their service is not a master he is a debtor.
So, when, Vibhishan asked to be allowed to render some
service, Shri Ramachandra told him, You have won your
kingdom with the help of these vanars and bears. So give
them whatever is useful for them, with all gratitude.
Vibhishan obeyed Him with alacrity, and each vanar-bhaaloo
(monkey and bear) was given whatever he wanted. They were
all well satisfied.
Maharaj, pleaded Vibhishan, please stay a few days longer
in Lanka. Grace me by taking some rest, and fulfilling my
desire to honor you and offer my hospitality.
369

Such a request was Vibhishans prime duty and he fulfilled it.

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

370

because the work here is over. So, forgive me for insisting,

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

371

others say, We want to see the place where you live, so

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

372

Ramachandra is saying, This is where the samudra was

pleased with me, and showed me the way.
Other critics say that the word Mahadev used here refers to
Shankar Bhagwan. It was Bhagwan Shankar who was pleased,
and told Shri Ramachandra, I had given a boon to Ravana
and Kumbhakarna. They misused the powers they were given
and caused suffering in all the three worlds. So, it is good that
you have decided to kill them. Build a bridge over the sea, and
go to Lanka.
Regarding the establishing of Rameshwara, there are two
versions that are found in the Puranas. The Skanda Purana has
one story and the Rameshwar Mahatmya has a different story.
According to one version, Shri Ramachandra did the praana
pratishthaa of Rameshwar Bhagwan before going to Lanka.
The other version says that He did the prana pratishtha on His
way back, after attaining victory.
According to one story, Hanumanji went to Kailas to get the
Shivaling (an elliptical stone symbolizing Shiva) which was to
be established and worshipped at Ramwshwara. However, due
to some delay in his returning with the Shivaling, Shri
Ramachandra made a Shivaling of sand and established it.
Hanumanji arrived just then, with the stone Shivaling from
Kailas. Maharaj, he asked, what about this Shivaling?
Very well, remove the sand Shivaling and place the stone
Shivaling in its place, said Shri Ramachandra. But, the sand
Shivaling could not be moved, despite Hanumanjis best
efforts. Then Shri Ramachandra placed the stone Shivaling
beside the one made of sand, and established that as well.
Even today, we are shown two Shivalings when we go for
darshan to the Rameshwara Mandir.
The indication of all these different stories is that between
Shri Ramachandra and Shankar Bhagwan, neither is greater or
lesser than the other. They have different forms. One is in a
373

two armed human form, and the other has a four armed form,
called chaturbhuja. One is blue-hued, and the other has a fair
complexion. Different forms are unimportant; what is
important is the basic essence. A clay pot looks different from
a clay glass, but the clay in both is the same.
Anaaropitaakaaram tattvam the tattva (essence) is that
which we ascertain by negating the forms. This is a bangle,
that is a necklace, these are ear rings. Dont look at the
shapes; recognize the gold. The tattva in the form of the Devta
is the same tattva that is in the form of the man.
When the Pushpak viman was flying over Kishkindha, Sitaji
suggested that it would be nice if the wives of Sugriva and
others would be taken to Ayodhya, along with their
companions. Shri Ramachandra welcomed the suggestion and
made the Pushpak viman land at Kishkindha. Sugriva went
into his private chamber and told Tara, All of you, get into
the Pushpak viman, and come with us to Ayodhya. Tara and
the wives of other vanars got ready quickly and the Pushpak
viman soon rose into the air again.
They flew over the Rishyamuk Parvat. Sita, this is where I
first met Vanar Raj Sugriva, and established friendship with
him, said Shri Ramachandra. Look this is where I met
Shabari. I killed the Rakshasa Kabandha over there. Now we
are flying over the spot where Jatayu sacrificed his life in
trying to save you, when he fought with Ravana. This is the
Ashram of Agastya Muni. This is the Ashram of Sutikshna
Muni. This is the Ashram of Sharabhang Muni. This is where
Atri Muni lives with his wife Anasuya, who is a great ascetic.
You had her darshan here.
When they came to Bahradwaj Munis Ashram at Prayag, Shri
Ramachandra brought the Pushpak viman to the ground.
Everybody bowed at the feet of Bharadwaj Muni. The Muni
welcomed them warmly. Shri Ramachandra, he said, you
374

are returning to Ayodhya after having accomplished a great

task. Now tell me, what can I do for you?
Maharaj, replied Shri Ramachandra, your blessings are
everything for me, but still, I want the earth between here and
Ayodhya to be green and fertile, and the trees be full of fruits
and flowers.
Shri Ramachandra, may your wish be fulfilled, said
Bharadwajji. This will benefit humans, birds and animals.
Bharadwaj Muni is satya sankalpa his resolves always come
true due to his asceticism. The land from Prayag to Ayodhya
became lush and fertile and the trees were laden with fruits
and flowers.
After obtaining blessings from Bharadwaj Muni, Shri
Ramachandra sent Hanumanji to Ayodhya. Give the news of
my home-coming to Bharat, He said. Tell him all that has
taken place. Observe the frame of mind of Bharat-Shatrughna,
and the people. Find out how everyone is, in the Palace.
I have been telling you about Hanumanjis special qualities.
He has three special qualities. One is that he is so
praanavaana (filled with the life spirit), so full of immense
strength, that he can suppress mountains like Mainak with his
chest. Second, he is so pragyaavaana (highly intelligent,
quick-witted and wise) that he can outwit Surasa, the mother
of the Devtas. Third, he is so free of ahankara that he cannot
be caught by the demoness who catches shadows.
Someone asked a Mahatma, Maharaj, if we want to phone the
Bhagwan, what number should we call Him at?
Bhagwans number is shoonya (zero, or vacuum), replied
the Mahatma. If you want to telephone the Bhagwan, remove
the web of desire from your mind; rent it asunder. When you
become free of desire, you will be silent, and when you are
absolutely silent, you will be able to hear the Lords words.
When a man becomes free of desires, and his ego is quieted,
375

he is established in his essence. Then he obtains the

experience of the Paramatmas power and His messages.
Now, have a darshan of Bharatji. Think of what would have
happened if Bharatji would have sat on the throne of Ayodhya
during Shri Ramachandras vanavasa. When Shri
Ramachandra would have completed the stipulated period of
vanavasa and returned to Ayodhya, would He have sat on the
throne or not? Would the throne have been fit to be offered to
Shri Ramachandra?
Only the items that are pure and unused by any other are fit to
be offered to the Bhagwan. We cannot offer the Lord any food
that has been sampled by anyone. So, Bharatji was careful
about this. Far from sitting on the throne, he did not even want
to live in Ayodhya. He went away to Nandigram. Even there,
he lived, not on the earth, but in a cave dug into the earth. His
bed was made of grass. He ate only roots and tubers. He
donned the jataa-valkal just like Shri Ramachandra. His
thoughts dwelt constantly on Shri Ramachandra. Now that the
stipulated period of the vanavasa was almost over, Bharatji
awaited Shri Ramachandras return with great eagerness. He
wondered how he would survive if Shri Ramachandra delayed
in coming.
Only those who love deeply can know the agony of
separation. Nobody else can understand it. For the Vaishnavs,
Shri Ramachandra is the param tattva the supreme essence.
Laxman is His Shesha, His bed, His ceremonial umbrella, His
danda (the staff that hold up the flag), His friend, and His
dependent. He is always with Shri Ramachandra.
Bharatji, however, is param bhaagvata he is the highest
kind of devotee. He accepts the Lords decree
unquestioningly, whether he has to remain far away from Shri
Ramachandra, or near Him. His life is spent according to what
Shri Ramachandra wants. Laxmans life is predominated by
376

being with Shri Ramachandra, while Bharats life is

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

377

The Shrimad Bhagwat has described the Dharma of a

bhagwat.
Ye` vai bhagavataa proktaa upaayaahyaatmalabdhaye`,
Anjah punsaamavidushaam vidhi bhaagavataan hi taan.
(Bhagwat 11. 2. 34)
All are free to follow the Bhagwat Dharma, regardless of their
caste or race. The Lord does not see who his Guru is, or which
sampradaaya (religious sect) he belongs to. The religious
sects are all founded by individuals. They rise up from time to
time, in time. They can be considered to be a part of the
shaashvat (eternal) Dharma. They can be considered to give
life to some part of Dharma, or remove faults that have crept
into a society. The Bhagwat Dharma is that which is meant for
everybody. Manav Dharma (the Dharma for human beings) is
also all-pervading, but it is only for human beings. Manuji
created maanav (humans) and laid down a code of conduct for
them, and that is the Manav Dharma. However, the Bhagwat
Dharma is such that it is not restricted to humans. It can be
adopted even by animals, birds, trees, and plants. In this,
humans are not the only bhaktas of the Bhagwan; vanars and
vultures are also bhaktas. So are trees, the earth, rivers, and
even the sea.
Bharatji is such a bhagwat. He did not learn bhakti from any
Guru. Nor is he a follower of any religious sect. He says, Shri
Ramachandras shoes are my refuge more` sarana raama
ke` panaheen.
The Bhagwat Dharma has no scope for forgetfulness or
vanity. No siddhis (supernatural powers) come, nor does the
bhagwat ever turn away from the Bhagwan. You all know that
if a devoted servant makes some mistake, his master ignores
it.
378

The entire Creation belongs to the Ishwara. All the beings in it

are His children. He has no partiality or prejudice; He loves
them all and showers Grace on them all. This is why
everything a bhakta does is for the sake of the Bhagwan. A
bhaktas coming and going, his sitting up and lying down, his
sleeping and waking up, his eating and drinking, etc are all for
the Bhagwan.
Bharatji is a bhagwat and so is Hanumanji. So, when
Hanumanji came to Bharatji, the two bhagwats obtained each
others company. Hanumanji saw that Bharatji was immersed
in thoughts of Shri Ramachandra, and wondered how he
should start speaking to him. Then he said, Dev, Shri
Ramachandra on whom you are meditating will shortly be
coming to meet you. Sitaji and Laxman will be coming with
him.
Bharatji was alert as soon as he heard these words. Then he
was overcome with joy and fell to the ground in a daze. After
a minute or so, he regained consciousness and embraced
Hanumanji. Hanumanji had come in the form of a man, so
Bharatji asked, My brother, who are you? Are you a man or a
Devta? From where have you come to shower Grace on me?
What can I give you in exchange of the marvelous news you
have brought?
De`vo vaa maanusho vaa tvamanukroshaadihaagatah,
Priyaakhyaanasya te` saumya dadaami bruvatah priyam.
(Yuddha Kand 125. 43)
Bharatji made Hanumanji sit on a grass mat and questioned
him eagerly about Shri Ramachandra. Hanumanji told him,
After you left Chitrakut, Shri Ramachandra, Sitaji and
Laxman went to the Dandakaranya. They obtained the darshan
of many great Rishi-Munis. They came to Panchavati and
built a parna-shala there. Ravana abducted Sitaji from this
379

parna-shala. Shri Ramachandra and Laxman proceeded to

look for Sitaji. They reached the Rishyamuk Parvat where
Shri Ramachandra established a friendship with Sugriva. Shri
Ramachandra killed Bali at Kishkindha. An Army of vanars
was gathered, a bridge was built across the sea, and Shri
Ramachandra gained victory over Lanka. After narrating
everything, Hanumanji said, Shri Ramachandra is now
resting at the Ashram of Bharadwaj Muni. You will obtain his
darshan tomorrow morning in the Pushya nakshatra (when the
planet Pushya is dominant).
Bharatji told Shatrughna that Shri Ramachandra would be
coming the next day. Inform everybody! Arrange for the
whole city to be decorated beautifully!
Early next morning, Kausalya and the other mothers,
Vasishthaji, the Ministers, and citizens gathered at
Nandigram. Bharatji came out of his cave and asked
Hanumanji, What you told me is true, isnt it? Shri
Ramachandra is indeed coming for sure? Why is he
delaying?
Hanumanji saw the Pushpak viman approaching. Look! he
told Bharatji. The Pushpak viman is coming it shines in the
sky like the moon!
Bharatjis joy at the sight of the Pushpak viman was
boundless. He watched it unblinkingly. He bowed to Shri
Ramachandra who was on the air plane, as people bow to the
Surya Devta at sunrise.
The Pushpak viman soon landed at Shri Ramachandras
command. As soon as it landed, Bharatji ran and clambered
on board. He fell at Shri Ramachandras feet. Shri
Ramachandra embraced him and held him close to His heart.
Then Bharatji met Laxman and fell at Sitajis feet. He
embraced Sugriva, Jambavan and the others. You are like my
fifth brother, he told Sugriva. To Vibhishan he said, My
380

brother was able to achieve an extremely difficult task thanks

to your help. That is a great good fortune for all of us.
Gratitude is a great virtue in a human being. People should
feel grateful and express their gratitude. This is what Bharatji
did here. Shri Ramachandra extolled Sugrivas friendship,
Vibhishans help, and Hanumanjis valorous deeds to His
Ministers. All the people of Ayodhya felt deeply grateful
towards them.
Shatrughna entered the viman and bowed to Shri
Ramachandra, Laxman and Sitaji.
Everybody came down from the viman. Shri Ramachandra
came to Kausalya and caught both her feet. She had become
thin and weak with sorrow. Then He went to mothers Sumitra
and Kaikeyi, and bowed at their feet. They saw Vasishthaji
and bowed at his feet.
With regard to mother Kaikeyi, you should not be under the
impression that Shri Ramachandras behavior towards her was
any different. In the Valmiki Ramayana Shri Ramachandra
has always rebuked Laxman whenever he said anything
derogatory about Kaikeyi. You should not speak of her in
such terms, He has said. Mother Kaikeyi did what was in my
heart, so it is absolutely improper to blame her.
In Goswami Tulsidasjis Ramcharitmanas Shri Ramachandra
goes to the extent of saying, Only those who have never had
the association of Saints can blame my mother Kaikeyi. For
my sake she allowed herself to take the blame. She accepted
the sorrow of widowhood, and she became guilty in the eyes
of her son. She accepted all these tribulations without a
murmur. It was her love for me that made her endure all these
sorrows.
The fact, my brother, is that Kaikeyi is Shri Ramachandras
mother. She has given birth to a son like Bharat, who is a
Mahatma. We should not blame even ordinary people,
381

because from the Adhyatmik viewpoint it is very harmful to

blame anybody. It is possible that the person we blame is
completely innocent. In that case, our blame will remain
outside the body of the one we blame, but it will enter our
heart, and our antahkaran will be filled with the form of the
fault for which we blame the other person. Kumaril Bhatt has
said, You want to banish someone from your village because
of his faults, but you are giving him a place in your heart
when you think about him constantly.
Kuto vaa grihnate` dosham soorayo madvidhoktishu,
Ne`shyate` yah parasthopi sa svayam grihyate` katham.
(Purva Mimansa 1. 1. 1, Shlokavartik 5)
After meeting His mothers, Guru Vasishtha and others, Shri
Ramachandra noticed that thousands of citizens were standing
with folded hands. As soon as they saw Him looking at them,
they spoke in one voice. We welcome Shri Ramachandra,
who enhances the happiness of his mother Kausalya.
Welcome! Welcome!!
Svaagatam te` mahaabaaho kausalyaanandavardhana.
(Yuddha Kand 127. 48)
Shri Ramachandra greeted everybody. Bharatji made Shri
Ramachandra wear His padukas. Then he folded his hands
and began to pray to Shri Ramachandra. Prabho! My desire is
fulfilled today! I see you back at Ayodhya. Please check the
Treasury of your Kingdom, the granary, the Army, etc. By
your influence everything has been multiplied tenfold. You
had shown respect to my mother and given your Kingdom to
me. In the same way, I return your kingdom to you.
Poojitaa maamikaa maataa dattam raajamidam mama,
Tad dadaami punastubhyam yathaatvamadadaa mama.
382

(Yuddha Kand 128. 2)

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

383

Shri Sita-Ramachandras Abhishek was done in the auspicious

timing. Bharatji was crowned Yuva Raj by Laxman.
Vasishthaji and the others welcomed this. All the people were
happy and contented. Auspiciousness prevailed all around.
Shri Ramachandra signed to Bharat to get precious items from
the Royal Treasury. He began to distribute precious items
with His own hands. He gave many valuable items to Sugriva,
Angad, Jambavan, and Vibhishan. Then He handed Sitaji a
priceless necklace saying, If you do not want to wear this
yourself, give it to someone who is very dear to you. Sitaji
called Hanumanji and made him wear the necklace, and
showered blessings on him.
Then Shri Ramachandra bade a respectful farewell to
Vibhishan, Sugriva, Angad, Jambavan and others. They
departed for their homes feeling happy and satisfied.
Prahishtamanasah sarve` jagmure`va yathaagatam.
(Yuddha Kand 128. 87)
According to the Valmiki Ramayana Dashrathji came with the
Devtas, at the time when Sitaji had entered the funeral pyre
and was brought out by Agni Devta. At that time, Shankar
Bhagwan had indicated his presence by telling Shri
Ramachandra that He and Laxman should bow down to their
father. Dashrathji blessed Shri Ramachandra, Laxman and
Sita, giving separate advice to each, and then returned to his
abode.
The Ramcharitmanas also states that Dashrathji came at the
time of Sitajis ordeal by fire, and Shri Ramachandra gave
him the enduring Gnan. Other Puranas, however, say that
Dashrathji also came at the time of Shri Ramachandras
Rajyabhishek, and it was only after that that he became free of
the desire to see Shri Ramachandra. Tears of joy filled his
384

eyes when he saw Shri Ramachandras Rajyabhishek. His

body tingled with joy.
It is true that if a man becomes free of all desires, he becomes
a siddha (fulfilled), mukta (liberated), veetaraaga (beyond the
influence of desires), teerthaankara (elevated), or buddha
(enlightened). However, we believe that even if a person
becomes free of desires, the seed of desire will remain
dormant in his mind until he obtains the knowledge of the
essence of the Paramatma. So, other Acharyas have written
that when Dashrathji met Shri Ramachandra the second time,
Shri Ramachandra gave him the knowledge of the essence of
the Paramatma. Then Dashrathji bowed to Shri Ramachandra
and was liberated.
When Shri Ramachandras reign was established on earth, the
whole world was pervaded by the essence of Rama. People
were engrossed in talking about only Shri Ramachandra and
singing His praises.
Raamo raamo raama iti prajaanaamabhavan kathaah,
Raamabhootam jagadabhood raame` raajyam prashaasati.
Under Shri Ramachandras reign, the earth became lush and
fertile. Food grew in plenty, water was available everywhere,
rivers flowed in all seasons, and trees were full of fruits and
flowers.
Look the prithivee (earth) is also a Devta. When she is
governed in the wrong way, and injustice and oppression
prevail, the power of the earth becomes dormant. But when
governance is lofty, she comes alive. The earth is affected by
the behavior of people. Good behavior has a beneficial effect
and bad behavior has a detrimental effect on it. The Atharva
Veda has a number of mantras that refer to the atmosphere of
the earth. For example, Shaantaa dyoh, shaantaa prithivee
385

(19. 9. 1) and others. This means that the atmosphere of the

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

386

Ramayanamrita
: 15 :
We had reached the establishing of Rama Rajya in yesterdays
discourse. The reign of Shri Ramachandra is the ideal of all
types of governance, which is why people desire it even
today. Wherever it may be, when a people are happy in every
way, it is said, This is Rama Rajya. However, in Rama
Rajya a strict enforcement of law and order accompanies
happiness, peace and prosperity.
It is a fact that when punishment becomes lax, good
governance is something that remains limited to the pages of
books; it does not permeate the lives of the people. The result
of this is anarchy. That is why it is said, Nashye`t trayee
dandaneetau hataayaam.
Human nature being what it is always contains fear and greed.
Those who lack these tendencies are incapable of interacting
properly in the world. People should fear the law, to prevent
themselves from getting carried away by wrong impulses.
People should also be conscious that good deeds will be
rewarded. The King should be careful to punish the wrong
doers and reward the meritorious.
A good King is one who forms a good legal framework, and
ensures that the public is made familiar with the laws of the
land. He should ensure a strict enforcement of the law.
However, the laws should be such that the people can accept
them wholeheartedly martyaih manushyaih aadeeyate` iti
maryaadaa.
Amongst the schools of thought like Nyaya, Vaisheshik,
Sankhya, Yoga, Mimansa, Vedanta, Buddhism and Jainism,
we have one called the Charvak philosophy. All the great
Acharyas like Gautam, Kanad, Kapil, Patanjali, Jemini, and
387

Vyasa have criticized this philosophy strongly, but failed to

destroy it. The philosophy continues to prevail. What is the
reason for this? The reason is that it is a purely practical and
materialistic philosophy. Its only utility is that governance
should be restricted to the present time. No considerations of
Heaven or Hell, or past or future lives, should interfere with
the course of justice. The law should be implemented
according to the present conditions. This is called Democracy.
The Manu Smriti and the Yagyavalka Smriti are unanimous in
stating that even if something is absolutely in keeping with
Dharma, it should not be implemented if it goes against the
interest of the people. The neeti grantha (the books on
righteous codes of conduct) say, Yadyapi shuddham
lokaviruddham no karaneeyam no karaneeyam.
What I mean to say is that the welfare of the people is of
primary importance, and should always be given priority by
the Government. If the welfare of the people is not the focus
of the ruler, it will result in misrule and anarchy.
The Shrimad Bhagwat describes the plight of the people under
the misrule of Vena. Seeing Vena rule without decorum or
discretion, the great Brahmagnani Mahatmas were compelled
to intercede, and kill him with a grunt of disapproval. Then
they churned his corpse and created Prithu. Prithu was
crowned the King. He made the earth level, built lakes and
townships, and arranged for food to be made available for all.
The Shrimad Bhagwat gives the whole story.
So, the world is always in need of good governance. There
may be some era in which people govern themselves, but at
present, we can only imagine such a state.
The reason we consider the Rama Rajya to be the ideal is that
not only did the good people have complete freedom to carry
out their duties, but the wicked were kept under strict control,
too. There was no sign of the present problems of disruptive
388

factors. Even if anti-social elements did exist, they would

have lived under the fear of Shri Ramachandras bow and
arrow.
In todays world, the definition of a good country is one in
which the earth is fertile, which has lush hills and forests, is
rich in minerals and grows plenty of food. It should have
many rivers and canals, a flourishing trade and industry. It
should have convenient modes of travel, a good education
system, and a strong Army. All of this was there in the reign
of Shri Ramachandra, and that is why His people were always
satisfied to have Him for their King.
Rama Rajya was not established without considerable effort.
It was accomplished by fourteen years of excellent
governance by a Mahatma like Bharat. Had Shri Ramachandra
accepted the Kingdom at once and not gone to the forest for
fourteen years people could have accused Him of avarice.
They would have remembered the pledge Dashrathji made to
Kaikeyi when he married her, that her son would be made the
King. People who rule should always keep in mind, as Shri
Ramachandra did, that the goodwill of the people should be
with the ruler.
The life of anyone who faces great hardships becomes pure.
Shri Ramachandra was faced with the prospect of vanavasa
when He was on the verge of being crowned. He accepted the
changed circumstances with no change in His demeanor, no
lethargy in His gait, and no dejection in his posture. On the
contrary, His love for His people increased after He spent
fourteen years of hardship in the forest.
Not only did the love of Shri Ramachandra for His people
increase, but the peoples love for Him also increased. It is
extremely important for a King that he has the love of his
people, because no King can rule for long if his people do not
love him. A King should never think, I am the King, so I can
389

do whatever I want, and live as I wish. Shri Ramachandras

behavior was so impeccable that it never became a cause for
any kind of wrong thought or ill-will.
Shri Ramachandras pledge was so precious to Him that He
never gave up any pledge once He had made it. I had told you
how Sitaji had suggested, in the Dandakaranya, that Shri
Ramachandra should put away His bow and arrows, and live
like the Rishi-Munis. What was Shri Ramachandras
response? He said, Sita, I can give up my life, I can give you
up, I can even give up Laxman; but I can never give up my
pledge to the Munis, to kill the wicked Rakshasas who cause
them so much suffering.
The leaders who rule over us should also keep the promises
they make to the people. Todays leaders forget their promises
as soon as they are elected and get to the seat of power. They
seem so magnanimous when they make their promises, but
back out when it is time to fulfill them! This is not proper for
any King or ruler. It makes people lose confidence in them.
When Rama Rajya was established, Shri Ramachandra
divided the Kingdom, and appointed competent people to
govern the States. He accepted the responsibility of
supervising all that happened in every region. Vasishthaji was
His Guru. The eight Ministers, including Sumantra were
extremely wise, ethical, and learned. They were skilful
administrators, and were fully trustworthy in every way. They
had a genuine desire for Shri Ramachandras welfare and the
good of the people. They gave their advice in private, and
only Shri Ramachandra knew who had said what. Their
discussions were always in keeping with Gnan, precedence,
tradition, and public opinion. Trustworthy spies were
appointed throughout the Kingdom, but as a matter of policy,
spies were also spied upon. This ensured that all carried out
their duties properly.
390

Shri Ramachandras Military Generals were also competent

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

391

when Shri Ramachandra concluded His life as a man, and left

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

392

the arms of history, in the lap of death. All their possessions

were left behind on earth; they could take nothing with them.
Shri Ramachandra listened to the Itihasas and also to Puranas.
Agastya Rishi sat with Him and narrated all the stories. It was
his intention that the people of Ayodhya should know how
powerful Ravana, Kumbhakarna, Meghnad, and the other
Rakshasas were. He wanted them to realize how they had
defeated all the Kings of surrounding Kingdoms, and how
even Devtas and Danavas were controlled by them. They
should be aware of what a glorious city Lanka was, and
appreciate how Shri Ramachandra gained victory over those
people who had the power to harass so many. They should
understand how He gained control over the people who
symbolized malevolence and cruelty, how He quieted them,
how He made them well.
You will be aware that our Shastras do not consider birth and
death to be real. Death is something terrifying for those who
believe it to be real, but according to our Shastras, the clay
does not die. Nor do the essences of water, brightness, wind,
or space die. The forms created from these definitely get
destroyed, but the jeeva (the essence of the Atma attached to a
body) does not die. Then, where is the question of the Atma
Tattva or Brahma Tattva dying?
The Gita says:
Naasato vidyate` bhaavo naabhaavo vidyate` satah,
Ubhayorapi drishtontastvanayostattvadarshibhih.
(2. 16)
(The asat unreal does not exist, and the sat existence
can never not exist. This is how the Tattvagnanis have seen
both the Tattvas.)
Hence, birth and death are not actual realities, and this is why
our brave people are not afraid of them. Only those who
393

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

394

Brahmin; he was Bhagwan Shankar himself, and he was

narrating some ancient stories to Shri Ramachandra.
Shri Ramachandra lost interest in the stories when He heard
about Vibhishans predicament. Vibhishan is my friend, he is
my sharanagat. I have granted his Kingdom till the end of this
era, He thought. How did he get into this fix?
Seeing that Shri Ramachandras attention was no longer on
the story, Shankar Bhagwan who had come as the Brahmin
called Shiva Shankar said, Maharaj, you seem to be
worried about something. Yes, Maharaj, replied Shri
Ramachandra. I am indeed worried about something.
Shri Ramachandra remembered the Pushpak viman, and the
divine air plane arrived at once. Shri Ramachandra got onto
the plane and went to Shri Rangam and was welcomed
warmly by the people there. Maharaj, they told Him, we
have caught a Rakshasa who is a murderer. Please give him a
death penalty.
Please listen to me first, said Shri Ramachandra. According
to my laws, the offence of a servant is considered the offence
of his Master. Vibhishan is my sharanagat and my friend, so
punish me for his offence.
The people were stunned to hear this ruling of Shri
Ramachandra. They released Vibhishan, bathed him, fed him,
and brought him lovingly to Shri Ramachandra. However,
Shri Ramachandra accepted him only after making him
undertake a severe penance.
So, in Shri Ramachandras law, there is compassion,
forgiveness and magnanimity; but there is also severe penance
for lapses.
This is why Shri Ramachandra is loved by all. He is loved by
His people, and He is loved by the people at home. When we
see the deep love of Bharat, Laxman and Shatrughna, we feel
moved. Bharat and Shatrughna are both willing to stay
395

wherever Shri Ramachandra wants them to stay, in whatever

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

396

Although the word majak is an Urdu word, it can also be a

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

397

Please say whatever you want to say. We will obey your

command unquestioningly.
Shri Ramachandra looked at Laxman and said, Take Sita and
leave her at the Ashram of the Rishis on the other side of the
Ganga.
Shri Ramachandra knew that Sitaji was pregnant. In spite of
that He gave such a merciless command. All three brothers
were shocked. Tears poured from their eyes, but none of them
said a word. Laxmans anguish was the greatest, since it was
he who was allotted this cruel task. He managed to control his
tears, and hardened his heart. He accepted Shri
Ramachandras command.
Shri Ramachandra explained to Laxman, Sita wants to go to
the Rishis Ashram to show them respect, so she will go
willingly when you suggest it.
Sitaji agreed gladly when Laxman went to her and suggested
that she accompany him to the Rishis Ashram. Yes, indeed,
let us go. I wanted to go and get the darshan of the Rishis and
serve them, she said. She gathered some garments and
jewels, and got onto the chariot with Laxman.
Laxman hardly spoke during the journey, but when they had
crossed the Ganga and come near Valmikiji Ashram, he was
overcome with grief. Today Shri Ramachandra has given me
a task that will make everyone blame me bitterly, he said. I
have brought you here to leave you here. Your innocence has
been established before my eyes, but people are doubting you,
and that is why Shri Ramachandra has decided to give you up.
Saa tvam tyaktaa nripatinaa nirdoshaa mama sannidhau.
(Uttar Kand 47. 13)
Sitaji was speechless. Her grief was unbearable. She wept
piteously. Laxman, the Vidhata (Brahmaji the Creator) has
created me only to bear sorrow. I feel like drowning myself in
398

the Ganga and put an end to this life of unending sorrow. I

cannot do that because my body is carrying the seed of Shri
Ramachandras lineage.
Na khalvadyaiva saumitre` jeevitam jaahnaveejale`,
Tyaje`yam raajavanshastu bharturme` parihaasyate`.
(Uttar Kand 48. 8)
Laxman returned to Ayodhya weighed down with grief. Sitaji
sat alone weeping inconsolably. The children who lived at the
Ashram saw her. They went to Valmikiji and said, Maharaj, a
lady is sitting there, weeping.
Hearing this, Valmikiji came to Sitaji. He was filled with
compassion when he saw her condition. He spoke to her with
great affection. Look, Sita, what if Shri Ramachandra has
given you up? By my power of asceticism I know everything
in all the three worlds. I can declare that you are absolutely
pure! I take an oath, and may all my asceticism be destroyed if
there is even a trace of a fault in you.
Valmikiji also said, Even though Shri Ramachandra has done
the cruel deed of giving you up, I know how much love there
is in his heart for you. To tell you the truth, he is the
personification of love, and his love for you is boundless. So,
dont form a bad impression about him. Think that you are
living in your own home. Many lady ascetics live close to my
Ashram. Stay with them peacefully.
Sitaji began to live with the lady ascetics, and Valmikiji took
care of her in every way.
I ask you to have a darshan of Valmikijis tender heart. He is a
great ascetic and yet he is so full of compassion and
benevolence. He is not deterred by the consideration that Shri
Ramachandra is the king; He is a Dharmatma; and He has
given up Sitaji. Valmikiji gives Sitaji a place in his Ashram.
He gives her a refuge.
399

A Mahatma who lived at Vrindavan had written a book called

Kokil Kalrava (the chirping of a cuckoo). In it, he wrote that
there was a kokil who spent some time with Sitaji and Shri
Ramachandra alternately. When she was with Sitaji she would
say, Shri Ramachandra spends all His time in solitude
thinking about you. When she was with Shri Ramachandra,
she would say, Sitaji weeps for you all day long. The cuckoo
would speak to each about the other, and their love for each
other deepened as they listened to her. It is one of the
characteristics of love that once it is established, it never
reduced; it always increases.
It is also a fact that the intensity of love is revealed in
separation. If two lovers are always together, no one can know
the depth of their love. Someone asked Mahatma Gandhi,
Why did Shri Ramachandra do injustice to Sita; the Pandavas
to Draupadi and Nala to Damyanti? Mahatma Gandhi told
him, Dont look at the injustice. See what Sita understood
Shri Ramachandra to be, what Draupadi felt about the
Pandavas, and how Damyanti saw Nala. What was their
feeling towards the ones who caused them so much
suffering?
So, dont weigh Shri Ramachandras giving up of Sitaji on the
scales of His character; examine her character. See how
deeply she loved Him even after He gave her up. Look at the
love the gopis had for Shri Krishna, even after He left them.
See the love Draupadi had for the Pandavas, even after they
lost her in a game of dice. See the love of Damyanti for Nala,
even after he left her in the forest with only half a sari to wear.
This is why Valmikiji has declared clearly, I do not attach
much importance to the character of Shri Ramachandra. I
have described the magnanimity of Sitas character in this
book, because I have seen her greatness for myself. I have
seen the depth of her love for Shri Ramachandra.
400

From another viewpoint, it is seen that Shri Ramachandra is a

King, and His character shows a decided partiality for His
people. He is so sensitive towards His people that
Bhavabhooti was induced to write, in his Uttar Ramcharit:
Anirbhinno gabheeratvaadantargoodhaghanavyathah,
Putapaakaprateekaasho raamasya karuno rasah.
(3. 1)
Bhavabhooti says that Shri Ramachandras heart is pure gold
that simmers continuously due to the agony of being separated
from Sitaji. However, He keeps it hidden.
Shri Ramachandra is not to blame, because He wants what is
best for His people, even at the cost of such colossal personal
sacrifice. He desires His peoples happiness even if it means
giving up His nearest and dearest ones. He will never favor
His own people if it means any kind of displeasure for the
public. The welfare of the public is the constant endeavor of
an ideal King.
The love Shri Ramachandra has for His people, His
willingness to endure the greatest sorrow for their sake, the
pain of Sitas separation, and her love for Shri Ramachandra
are things that will melt even a heart of stone; even the heart
of a diamond will be split. Similarly, Laxmans absolute
obedience is absolutely astounding!
After giving up Sitaji, Shri Ramachandra was in such a state
of dejection that He did not come out of His palace for four
days. He did not even attend Court. Then Laxman went to
Him and said, Maharaj, how can life go on, if you allow
yourself to sink into dejection? It is causing a delay in justice
being given to the people.
Shri Ramachandra roused Himself as soon as He heard the
mention of His people. No, Laxman, He said. There must
be no delay in giving justice to the people. Raja Nriga delayed
401

in giving justice, and so he was cursed by Brahmins and had

to become a chameleon. I will not delay in giving justice to
the people.
After that, Shri Ramachandra went to the Court every day,
giving justice to all.
One day, a dog came and started to howl outside Shri
Ramachandras Court. People called him, offering food and
water, but he would not stoop howl Shri Ramachandra called
him inside and asked, Why are you howling?
The dog complained about a Sadhu, saying, He hit me with a
stick even though I had done nothing to offend him. So, you
must punish him.
Shri Ramachandra said, If he beat you, it is definitely an
offence. Now, you tell me what punishment he should be
given.
The dog said, Maharaj, make him the head of some Math. Let
him be taken round the city seated on an elephant.
What kind of a punishment is that? asked Shri
Ramachandra. That is like punishing him by giving him a
reward for the wrong deed he has done.
No, Maharaj, said the dog. I was also a Mathadheesh (head
of a Math). Even though I was a Sadhu, I got involved in
luxuries, indulgencies and attachments. As a result, I had to
become a dog. So, when the Sadhu who beat me becomes a
Mathadheesh, and then becomes a dog in his next birth, he
will be beaten by someone the way he beat me. Then he will
know how painful it is!
Shri Ramachandra was obliged to accept the dogs prayer. It is
with reference to this incident that Goswami Tulsidasji has
written, in a poem called, Raghuvara raavari ihai badaayee,
that svaana kahe` purabaahara yato gayanda chadhaayee.
This story is given in the Uttar Kand of the Valmiki
Ramayana. Most of todays learned people believe that
402

Valmikiji wrote only up to the Yuddha Kand. They do not

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

403

formal sankalpa (resolve) taken for the Yagya helps to

strengthen faith and enhance self confidence.
In a Yagya, the manifesting of the Devtas is not the most
important factor. Acharyas of the Mimansa philosophy like
Jemini, Shabar Swami, and Kumaril Bhatt have told us not
to focus on whether the Devtas have physical forms, whether
they consume the offerings we make, and whether they grant
boons. They tell us to focus on the fruit that is received by the
person who does the Yagya. An apoorva (unseen fruit,
bestowed later) is created, the antahkaran is purified, the mind
is strengthened, and these give much happiness in due course.
The Poorva Mimansa does not even describe the Ishwara as
the one who bestows the fruit of the action. It only describes
the Atmadev, who is the Atma that enjoys the fruit obtained
by the Yagya.
So, when it was decided to hold an Ashvamedha Yagya, who
would take the place of Shri Ramachandras wife? Sitaji had
been separated; there was no question of calling her back. It
was decided that a golden Sita should be made. Accordingly,
a golden Sitaji was made, and was invoked with Mantras, to
represent Sitaji.
The other Puranas give an amazing story about this. It is said
that the spirit of Sitaji that was in the golden statue cried out
when the statue was being immersed after the Yagya was
completed. Dont immerse me, cried the golden statue. I am
Shri Ramachandras wife. I wont leave him. I will stay with
him.
What was Shri Ramachandra to do? I have taken a vow to
marry only one woman, He said. I cannot accept any woman
except Sita.
Then, after giving the matter some thought, Shri Ramachandra
said, Very well. When I come in the Krishnavtar, you please
come as Radha.
404

It was this golden Sita who became Radha at the time of Shri
Krishnavtar. The Puranas give seven or eight stories about
Shri Radharanis past life. However, the point about the
golden Sita is that she did not have any physical features, so
when she came as Radha, there was no physical relationship
between her and Shri Krishna; there was only the pure
emotion of love.
Several great Rishi-Munis came to the Ashvamedha Yagya
organized by Shri Ramachandra. People thronged from the
forests, hills and villages. Maharshi Valmiki came, too.
There is a story that when Shatrughna was on his way from
Ayodhya to kill Lavanasura, he stayed at Valmikijis Ashram.
He saw that Sitaji had just given birth to twin boys, named
Luv and Kush. They were given these names because
Valmikiji had done the jaatakarma (ritual done when a baby
is born) using a fistful of Kusha grass. It is also a fact that
people skilled in music, dance and drama are called
Kusheelaka.
Many years passed before Shatrughna killed Lavanasura, and
returned to Ayodhya. He stayed at Valmikijis Ashram again,
and was delighted to hear Luv and Kushs beautiful singing.
This means that Shatrughna knew about Luv and Kush. So did
Laxman, but they did not say anything about them to Shri
Ramachandra. Shri Ramachandra, too, was silent upon the
subject, although He knew that Sitaji had been pregnant when
He had given her up.
Now, when Valmikiji came to the Ashvamedha Yagya, he
brought Luv and Kush with him. People heard them sing the
Ramayana. Their singing was so mellifluous that Shri
Ramachandra was enchanted when He heard them. He heard
the Ramayana up to the establishing of the Rama Rajya. Luv
and Kush would sing twenty chapters to Him every day.
When only the Uttar Kand remained to be heard, He suddenly
405

asked them whose sons they were. Luv-Kush replied, We

only know that we are the students of Maharshi Valmiki.
The episode about Luv and Kushs battle is not given even in
the kshe`pak (interpolation) of the Valmiki Ramayana.
Here, when Luv-Kush told Shri Ramachandra that they were
Valmikijis students, He asked the Maharshi about them.
Maharshi Valmikiji said, Shri Ramachandra. Both these boys
are the sons of your Sita.
Sitaji was called to the Court. Valmikiji and the other Rishis
testified that she was absolutely pure. They went to the extent
of taking an oath, declaring, May the asceticism of our whole
life be destroyed if there is even a trace of any fault in Sitaji.
Hearing this, Shri Ramachandra was ready to accept Sitaji
back, but there was a public uproar. Just as an Agni
parikshaa (test by Agni Devta) was done at Lanka, let another
one be done here.
It was absolutely improper for such a test to be done a second
time. So Sitaji stood before all the people and said, If I have
never thought about any man except Shri Ramachandra, and if
I am completely and absolutely his in mind, word and deed,
then may the earth open up and take me into her lap.
Yathaaham raaghavaadanyam manasaapi na chintaye`,
Tathaa me` maadhavee de`vee vivaram daatumarhati.
(Uttar Kand 97. 15)
As soon as the earth heard Sitajis words, a crevice appeared
in the earth. A divine chariot rose up from the crevice. Sitaji
got onto the chariot, and in full view of all the people
present the chariot sank into the earth with her, and the earth
closed again.
You see, Sitaji has clearly stated, It is merely a formality to
say that I am Janaks daughter. Janak is not my father. I am
the daughter of Prithvi (the earth).
406

Shri Ramachandra was overcome with grief when Sitaji sank

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

407

Then, it was time to do justice as per the pledge Shri

Ramachandra had made. I will have to kill Laxman, said
Shri Ramachandra. Vasishthaji said, You do not need to kill
Laxman; just give him up. To give up someone is the same as
killing them.
Shri Ramachandra gave up Laxman. But, how could Laxman
stay alive without Shri Ramachandra? He went to the bank of
the Saryu, and gave up his body.
How could Shri Ramachandra live without Laxman? He
became free of the maanav bhaava (the feeling of being a
human being), and was filled with grief. He began to say, I
will give the Kingdom to my Dharmatma brother Bharat, and
follow Laxman.
When this came to Bharatjis ears, he came running to Shri
Ramachandra. He said respectfully, Brother, why do you
want to deprive me of serving you? I swear by Satya that
without you, I want neither an earthly Kingdom, nor the joys
of Heaven.
Satye` naaham shape` raajan svargabhoge`na chaiva hi,
Na kaamaye` yathaa raajyam tvaam vinaa raghunandana.
(Uttar Kand 107. 6)
The common people were half dead at the thought of the
possibility of being separated from Shri Ramachandra. They
prayed to Him, Maharaj, wherever you go, we will go with
you.
Gachhantamanugachhaamo yatra raama gamishyasi.
(Uttar Kand 107. 12)
Shri Ramachandra sent messengers to call Shatrughna. It is
possible that He hoped that Shatrughna may agree to accept
the throne of Ayodhya. At that time Shatrughna was living in
a city called Madhura on the banks of the Yamuna. It is the
408

same city that is now known as Mathura. As per Shri

Ramachandras command, Shatrughna had established this
city after killing Lavanasura. He made it the Capital and ruled
the region from there. Shri Ramachandras messengers
reached Shatrughna and told him all that had happened at
Ayodhya.
Shatrughna immediately handed over the Kingdom to his
sons, and went to Ayodhya with all speed. As soon as he
reached Ayodhya, he went to get Shri Ramachandras
darshan, and bowed at His feet. He said, with great humility,
Elder Brother, I have heard everything. I have relieved
myself of all my responsibilities of ruling the Madhura region,
and have come with the fixed resolve of going with you. So
please dont give me any contradictory command. I do not
want to disobey any command of yours, because to flout your
command is akin to death for me. Having heard this, what
was there for Shri Ramachandra to say? Seeing Shatrughnas
unshakable resolve He had to say, All right Brother, do as
you want vaadhamitye`va (108. 16). He had already said,
Tathaastu and given His consent to the prayer of the people.
Just then, Sugriva, Vibhishan, Hanumanji and others came to
Shri Ramachandra. Maharaj, we will go with you, they
prayed. Shri Ramachandra gave Sugriva His consent, as a
friend, but told Vibhishan to continue to rule over Lanka.
Vibhishan bowed his head and accepted Shri Ramachandras
decision.
Ultimately, Shri Ramachandra told Hanumanji, Hanumanji,
you have taken a vow to live on this earth for a very long
period of time. Why do you wish to break your resolve?
Hanumanji understood Shri Ramachandras indication. He
folded his hands and said, All right, Prabho. I will obey your
command and live on this earth for as long as your worldpurifying kathaa (story) is heard on this earth.
409

Yaavat tava kathaa loke` vicharishyati paavanee,

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

410

So, the meaning of the word samapti is, whatever you are
giving me has been received by me; I have got what I
wanted. Samyak means well and truly. To get well and
truly is called samapti. So, we should see what we have got
by listening to the katha (discourse, or story) of the Valmiki
Ramayana.
Now, look at the word kathaa. The meaning of the word
katha, as per the Vedas, is not a story or a tale. The Rig Veda
mentions the word katha more than twenty times. Katha
means katham why? When a principle is explained, the
reason for it is also explained, and that is called a katha. For
example, ye`na prakaare`na iti yathaa, te`na prakaare`na
iti tathaa, and, sarve`na prakaare`na iti sarvathaa. In the
same way, ke`na prakaare`na iti kathaa is used.
The question is, how is our life developed by listening to the
katha? Worldly matters, attachments and aversions, and other
thoughts that sully our heart can be removed only when we
think about that, which is pure, or we think about the Atma,
the Paramatma, or if we listen to the katha of Shri
Ramachandra and Shri Krishna. The words of their katha
enter our heart and give us the ability to see the meaning not
of worldly subjects, but, of the Vedic verses. So, to cleanse
our heart and make it pure, it is essential to hear the katha of
the Bhagwan.
The Bhagwat says:
Shrinvanti gaayanti grinantyabheekshnashah
smaranti nandanti tave`hitam janaah,
Ta e`va pashyantyachire`na taavakam
bhavapravaaho paramam padaambujam.
(Bhagwat 1. 8. 36)
The meaning of this is that if you get someone who is willing
to listen, tell him the katha. If you find someone ready to tell
you the katha, listen to him. If you find neither a speaker nor a
411

listener, sing the katha to yourself. Use these methods to

always remember the object that does not sully your mind
with worldly thoughts, but purifies it instead. Take pleasure in
that which is pure; savor it.
You may have heard this, or read about it; Mahatma Gandhi
once heard the Bhagwat from Malviyaji Maharaj. After that,
he said in a public speech, I did not know that Dharma is so
enjoyable. It is only after listening to the Shrimad Bhagwat
that my heart has begun to savor the feelings of Dharma.
So, when we listen to the katha, and begin to savor the
feelings of Dharma, we begin to love the katha. When love for
the katha develops in us, our worldly attachments and
aversions are dispelled. When all worldly considerations are
removed, we get the direct experience of the Paramatma; that
is, the Satya that exists in all of time, in every place, in all
forms, in every Atma, and is indivisible.
The Valmiki Ramayana portrays the character of Shri
Ramachandra in a way that inspires you in joy and sorrow, in
union and separation, in life and death, and at all times. The
character of Shri Ramachandra is an ideal for every mother,
father, and brother. I did not have the book before me; I spoke
from memory. We also faced a time constraint. So I could not
elaborate to allow you to savor the Valmiki Ramayana in
greater depth. If you can read, you should definitely make
time to read this great work. The dialogues it contains are
most enjoyable, and useful for our lives.
The utility of our scriptures is not for us to go to Heaven, or to
save us from Hell. It is not even to obtain liberation. The
purpose of our scriptures is to improve this very life, and to
convey that in this world there is nothing superior to the
human being. A human being is not only the Ishwara, he is
greater than the Ishwara! Valmikijis purpose in obtaining
Brahmajis boon and Naradjis teaching, and creating this
412

great epic is to instill in us an enthusiasm and determination to

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

Om Shantih Shantih Shantih

413