Although Valmiki Ramayana is in vogue all over the country three well-known versions namely the Northwest, East and Southern versions are more popular. The Southern recession has been selected for the present translation. The best of the commentaries of Valmiki Ramayana being written in Sanskrit is not to the understanding of many readers. Moreover the influence of English on the present generation handicaps one to understand the Sanskrit commentaries. Considering the importance of highlighting the philosophical thoughts and social ideals internalized in Sanskrit commentaries of Ramayana, it is also attempted to translate selected commentaries in English. Several scholars have written commentaries on Valmiki Ramayana .The writers represent different Schools of Philosophy and these commentaries enriched Indian philosophy. The commentaries selected for translation for the present are Amrithakataka Bhushana Tattva Deepika Tilaka Dharmakuta and Siromani. The Sanskrit text of the commentaries and the English translation has been given in summarised form by the translators according to the subjects on, which commentary is given.
Indian literary tradition holds Valmiki as the first poet (Adikavi) and Ramayana as the first poem, Adikavya. Valmiki is the first path maker for the sweet expressions of poetry. He provided inspiration for all classical poets and his influence is seen in Sanskrit literature in Poems Plays and Kavyas. Even though Valmiki Ramayana has been composed in classical Sanskrit and not intelligible to the unlettered yet due to the efforts made by oral expounders it was made understandable to the masses in rural India. Lava and Kusa are the first expounders of Ramayana and great Valmiki himself trained them. This practice of popular exposition of Ramayana continued through centuries making illiteracy no bar for reading Ramayana. Keeping in view the melody of Ramayana an attempt is made for audio recording of the verses to make the reader experience the melody of the poems. To enable the readers understand the terms used in Ramayana a glossary of the words and the English meaning has been given.
There is a practice of reading Ramayana or part of Ramayana daily, particularly Sundara Kanda so that not only professional exponents of the epic but also large number of individuals know Valmiki Ramayana by heart. A large number of people know to repeat off-hand Sundara Kanda, thus the text is retained in its original form in India.
If a poem has contributed substantially to keeping in Indian culture alive it is Ramayana. Rama the warrior prince is a hero a likeable pleasing god-man later came to be looked upon as god more particularly with the Vedic gods receding into the back ground. Rama became a by word. The social ideals, family relationships introduced by Valmiki made it popular over other stories of the past such as Savitri-Satyavan, Nala-Damyanti, Tapti-Samvarana and Vasavadatta-Udayana. The description of human relationship in royal households of Ayodhya, Kishkinda and Lanka is unique. Ramayana is a book of dharma and Rama is an embodiment of dharma and a paradigm of an ideal man. Ramayana clearly illustrates that artha and kama can be enjoyed with in the legitimate bounds of dharma.
The story of Rama and Sita, the dharma by which they lived and the adharma they shunned express a value system basic to much education in India. Hope this presentation produces firmer devotion to Rama and commitment to dharma which each of us is called on to practice
BALAKANDA
SARGA 1
Valmiki the sage-poet and ascetic, was lost in thought
when devarshi Narada the sage of the sages, the master of the vedas,
the knower of the past, present and future appeared before him.
Valmiki, upon being asked by Narada, the reason for his perturbation,
spoke thus: "O Narada, master of vedic lore and messenger of
gods, I have been contemplating on the nature of things and wondering
if there is one in this world who possesses all the qualities of the
perfect man? Is there a person who embodies goodness, righteousness,
who is beautiful and strong of body, mind and character, yet humble,
kind and benevolent? A person, who is firm in his beliefs and vows
who has studied and understood the precepts of the vedas and applies
them in life without compromise? A person, who is learned and wise
and whose prowess in war even the gods fear, but is yet without a
trace of arrogance? A person, who knows not what envy is, but is
given to gratitude? A person, who has conquered anger and all the
ignoble passions, who is conscientious in his duty and is full of
understanding, love and compassion for all living creatures? A
person, who represents and propagates righteousness and all that is
truthful and merits comparison with the gods in heaven? A person, who
is worthy of worship, yet is himself humble in performing worship and
offering of prayers? A person, who is sought and revered by all for
his transcendent qualities, who is an inspiring leader, loved by
friends and feared by foes? A person, whose noble appearance spreads
tranquility, in whose presence love sprouts and blossoms? Whose brow
is as noble as his heart, whose face and limbs reflect the grace and
beauty of his soul? O Narada, tell me, for you alone can answer my
question. Have you found a person endowed with these qualities?
Narada, the possessor of profound and comprehensive
knowledge of the three worlds, responded thus: "Verily, O great
sage, it is not easy to find a person endowed with all the virtues
mentioned by you. However, there comes to my mind just one such
person. He is Rama, born into the family of the Ikshvaku. He is
fair of face and just of nature. He is broad shouldered and strong
with a tapering waist and hips like the lion, yet he is gentle of
speech and manner. His charm is captivating, yet he strikes terror in
the bosom of his foes. He is an expert archer and wields a huge bow.
His gait is regal and graceful. He has a noble brow, large limpid
eyes and a neck that is as beautifully contoured as a conch. He is
learned and wise, versed in the scriptures, sciences and all arts and
crafts, yet not boastful or vain. He is the defender and embodiment
of dharma endowed with all the virtues worth extolling. Yet he is not
impatient with or scornful of those less endowed than he is. He is a
prince amongst men and kings, yet a servant and beloved of his
subjects. He is as mighty and valorous as Visnu, truthful as dharma,
generous as Kubera, and steadfast as the Himalayas and his
countenance is as serene as the moon. None can equal him in
observance of filial duty or respect for elders. Love emanates and
radiates from his person and his profundity is comparable to the
ocean. His patience is as immense as that of mother earth, yet his
wrath, if incurred, is cataclysmic. Indeed, there is none to rival
him. He is Rama, the paragon of all virtues, the delight and pride of
Kausalya, his mother. No less did his father, Dasaratha, the king of
Ayodhya, rejoice in the perfection of his first-born and rightly
chose him to be his successor. But even as the preparations for the
consecration of Rama as crown prince were underway, his stepmother,
Kaikeyi, remembered the two boons that were granted to her, but long
forgotten by king Dasaratha. She demanded that, in fulfillment of the
first boon, Rama to be exiled for fourteen years, and in fulfillment
of the second boon, her own son Bharata, be declared heir apparent
instead of Rama. Caught in the snare of his plighted word, Dasaratha
could not but bow to Kaikeyi's wishes and exiled Rama the delight of
his life, for fourteen years.
To please his stepmother and to uphold his father's
word, the dutiful son submitted without rancor to his father's wishes
and agreed to spend fourteen years in exile. Rama's devoted brother
Lakshmana, decided to accompany him into exile. Rama's graceful
consort Sita, the daughter of worthy Janaka, a woman virtuous beyond
compare, peerless as Deva Maya herself, also followed her lord into
exile like Rohini trailing the moon. As the noble couple together
with Lakshmana set out, the people of Ayodhya crowded around them and
walked along the chariot that carried them. King Dasaratha, unable to
part from his son, also accompanied the entourage far on its way.
At Sringiberapura, on the banks of the river Ganga, Rama
asked his charioteer to return to Ayodhya: He spent the first night
of exile with Guha, the king of Nishada, with whose help the
illustrious travelers then crossed the mighty Ganga on the morrow.
They then traversed kingdoms, passed through many forests and crossed
many fords, streams and mighty rivers and finally, upon the advice of
sage Bharadvaja, came to the mountain Chitrakuta and built themselves
a hut with loam and leaves. Here in the midst of nature they lived in
bliss and happiness akin to that of devas and the gandharvas.
Dasaratha unable to bear the pangs of separation from his beloved son
died in g rief.
The court priest Vasishta, who then along with the other
Brahmins implored Bharata to become the king, recalled Bharata, who
all this while was with his maternal uncle, Yudhajit, to Ayodhya. But
Bharata had no desire to rule the kingdom and was firm in declining
the honour, which he held to be Rama's alone by right. This worthy
prince then set out for the Chritrakuta Mountain. When Bharata
reached Rama's dwelling, he fell at this brother's feet and asked
forgiveness for the unpardonable wrong done unto him and asked him to
return to Ayodhya and ascend the throne. But virtuous Rama, bound by
his father's word, declined the crown and kingdom. Instead he
entreated Bharata to uphold the promise given by their father to his
mother. But Bharata remains firm in his resolve, asked for Rama's
sandals as surrogate for his sovereignty and returned to Ayodhya to
rule in Rama's name. Downcast at not being able to achieve what he
had desired to do Bharata nevertheless touched his noble brother's
feet and acquiesced to his wishes. Having sworn to enter Ayodhya only
with Rama, he placed Rama's sandals upon the throne in Nandigrama,
from where he ruled in the name of his righteous and steadfast
brother, fervently awaiting his return. Fearing that even now the
people from Ayodhya would throng to him in Chitrakuta, Rama resolved
to move deep into Dandaka forest, which was infested with rakshasas.
The very first act of Rama upon entering the Dandaka forest was the
slaying of the Rakshasa, Viradha. He then met the sages Sarabhanga,
Sutikshna and Agastya. Immense was Rama's joy at receiving from
Agastya the mighty bow of lord Indra, two quivers that could supply
an inexhaustible number of arrows and also a beautiful sword.
As Rama settled down amidst the beautiful and bountiful
nature of Dandakaranya, the sages and Rishis approached him with a
request. They implored Rama to end their persecution at the hands of
the rakshasas. He pledged them his word, to rid them of the
tormenting presence of these evil forces. Rama and Lakshmana first
disfigured the rakshasa woman, Surpanakha, sister of Ravana, who
lived at Janasthana and who possessed the power to change her form
and shape at will. Incensed at this humiliation meted out to her,
Surpanakha persuaded the rakshasas Khara, Dushana and Trishira to
march with hordes of their demons against Rama. But Rama annihilated
them all and rid Janasthana of the fourteen thousand rakshasas.
Ravana was livid with rage upon hearing about the
slaughter of the rakshasas and was bent on avenging their death. He
sought the assistance of the rakshasa Maricha who tried his best to
dissuade Ravana from pursuing his objective, saying that challenging
mighty Rama would augur nothing but ill for him. But Ravana, spurned
by his fate and anger, did not heed either Maricha's warning or his
counsel. So Maricha, the master of magic spells and illusions,
accompanied Ravana to Rama's hermitage with the help of Maricha's
art, they lured both the princely brothers far away from their abode.
They then slew Jatayu, the king of eagles, and bore Sita away. Rama
on learning of his wife's abduction from dying Jatayu was beside
himself with grief and lamented aloud. He then cremated Jatayu and
embarked on his search for Sita. While searching the forest for Sita,
Rama chanced upon the rakshasa Kabandha, who in reality was the son
of Kubera and had been cursed to become a rakshasa. Rama slew
Kabandha in a fight and then cremated him, so that his soul might go
to heaven. Kabandha, before ascending to heaven, advised Rama to
visit his devotee, the rare ascetic woman Sabari. Resplendent Rama,
the unrelenting destroyer of his foes, was ever submissive to the
devotion of his devotees. He visited Sabari's hermitage where he was
received by her with full honors and due obeisance.
After leaving Sabari's hermitage, Rama made the
acquaintance of a monkey, Hanuman on the banks of the river Pampa who
offered to introduce Rama to Sugriva. Upon Hanuman's advice Rama
agreed to meet and be friend Sugriva, the king of monkeys. Rama
confided in him and Hanuman, his story and about the abduction of his
dear wife Sita. In the presence of the god of fire, Sugriva then
entered into a pact of friendship with Rama and unburdened to him the
tale of his feud with his elder brother Vali, the powerful king of
Vanaras. Rama vowed to slay Vali, but Sugriva was not convinced of
Rama's prowess to kill Vali and described to Rama the might and
strength of Vali. To test Rama's strength, he then pointed to the
gigantic heap of skeletal remains of Dundubhi. Rama smiled and, with
his big toe, tossed the remains ten yojanas away. He then let fly an
arrow that pierced through seven Sala tress, cleaved a hill,
penetrated even the nether world, Rasatala, and returned unharmed to
its quiver.
Now convinced and confident of Rama's prowess, Sugriva
conducted him to the city of Kishkinda, which was in a great cave.
Upon reaching the city, Sugriva, the best of monkeys, his yellow coat
effulgent as gold, roared his challenge to Vali, the king, until he
appeared. In vain did Tara, Vali's wife, try to dissuade her husband
from accepting Sugriva's challenge as Vali and Sugriva grappled in
combat, Rama let fly his arrow and killed Vali, thus fulfilling the
promise he had made to Sugriva.
Rama then crowned Sugriva as the king of Vanaras.
Sugriva mobilized the vanaras and sent them in all directions to
discover the whereabouts of Janaka's daughter. Hanuman following the
counsel of the eagle Sampati turned towards Lanka, the kingdom of
Ravana, which was a hundred yojanas across the ocean. In a single
leap, he cleared the ocean and landed in Lanka. After looking
everywhere for Sita, he finally discovered her, held captive in
Ashokavana, the pleasure garden of Ravana, lost in the meditation of
Rama. When Sita became aware of Hanuman's presence, he dutifully
handed her Rama's ring as a token of recognition and apprised her of
all that had happened. After comforting Vaidehi and reviving her
hopes, Hanuman left the Ashokavana. While leaving he shattered the
outer gate of the garden. In the ensuing battle, Hanuman killed five
commanders of Ravana's army, the sons of seven ministers and the
brave Akshaya Kumara, son of Ravana, before allowing himself to be
captured by the astra given by Brahma to Indrajit, another son of
Ravana. Hanuman let himself be bound, subjected himself to the taunts
and jeers of the rakshasas and suffered indignities at their hands,
all just to realize his objective of seeing Ravana. Besides, he was
secure in the knowledge that he could free himself at will by means
of a boon given to him by Brahma, his grandfather.
Thus securely trussed, Hanuman was brought before Ravana
and his court. Here he shook himself free of his ropes and set fire
to the entire city, sparing only the Ashokavana, where Sita was held
captive by Ravana and sped forth to tell Rama that he had seen Sita.
He then narrated of what had happened to him during his expedition to
Lanka.
Rama, Lakshmana, Hanuman and Sugriva set forth to invade
Lanka. When they reached the seashore, the ocean would not allow Rama
and his followers to cross it. Aroused to anger, Rama released arrow
upon arrow, which flew like the burning rays of the Sun from his bow
and generated a tempest so fierce that the mighty ocean trembled in
fear. Unable to withstand this onslaught, Samudra, the king of the
ocean, the master of rivers, appeared before Rama and paid obeisance
to this mighty warrior. He then advised Rama to build a bridge across
the ocean. Rama acted on Samudra's counsel and had a bridge
constructed. It was over this bridge that Rama then marched into
Lanka, slew Ravana in the fierce battle that ensued and rescued Sita.
He installed Vibhishana, Ravana's brother as king of Lanka.
Though now united with Sita, Rama was unhappy, for he
questioned the chastity of "a woman, who had lived for so long
in the house of another." Smitten by doubt, he spoke harsh words
to Sita. This virtuous and chaste daughter of Janaka leapt into the
burning flames of Agni to prove her innocence and came out unscathed.
Thus convinced by Agni's testimony of Sita's piety, Rama accepted
Sita with immense joy. All animate and inanimate beings in the three
worlds, all devas and sages were delighted at the fall of Ravana and
adored Rama. Rama, having accomplished what he had set out to do, was
relieved and happy. Devas showered him with boons. With these boons,
he brought to life all the monkeys that had fallen in the battle and
flew back to Nandigrama in the celestial flying chariot, pushpaka,
halting a while at the hermitage of Bharadvaja before proceeding on
their way. While at the heritage, Rama sent ahead Hanuman as his
messenger to Bharata to inform him of his homecoming. Having arrived
at Nandigrama, blameless and noble Rama and his brothers cut off
their matted locks to signify the end of their life as ascetics. Rama
became the king of Ayodhya and ruled with Sita as his consort. Thus
Rama regained his wife and his kingdom.
The entire world rejoiced to see Rama on the throne. The
contented people followed the path of righteousness and grew from
strength to strength. Soon, as adharma abated and dharma flourished
the people of Ayodhya could not recall want, sickness or any of the
mental or physical afflictions that had previously plagued them.
Droughts and floods, famine and deaths, thieving and plundering were
unknown during the rule of Rama. Women were chaste, faithful and
never widowed. The fields produced an abundance of crop and nowhere,
neither in cities nor in villages, was there dearth of any kind felt.
Such was the glory of Rama's kingdom.
Narada concluded his narration by saying that Rama
performed a hundred ashvamedhas, gifted hundreds of thousands of cows
to the Brahmins as prescribed in the scriptures, re-established the
royal dynasty a hundred times more and set the four castes to do
their respective work. Rama would return to Brahmaloka after ruling
for eleven thousand years and establishing the rule of dharma on
earth.
The story of Rama is as propitious as the vedas and
whosoever reads or listens to it will be cleansed of his sins, lead a
long and happy life on earth and be assured of a place in heaven. A
Brahmin will gain eloquence, a Kshatriya will be able to rule the
earth, a Vaisya will reap great profits in his trade and even a lowly
Sudra will attain greatness.
BALAKANDA
SARGA 2
Narada narrated the story of Rama to Valmiki and
ascended to his abode in the heavens. Soon after Narada's departure,
Valmiki went on to the banks of the river Tamasa that flowed near the
river Ganga. Beholding its beautiful waters flowing cool and serene,
he said to his disciple, "Bharadvaja! Look at the crystalline
waters of this river and its banks. This holy place is as pure as the
mind of a righteous man. I shall bathe in it. Do put the pitcher down
and fetch my bark robe". Refreshed, Valmiki strolled through the
vast sylvan glades, enchanted by the display of nature's manifold
splendors. As his gaze roamed, Valmiki espied a frolicking pair of
Krauncha birds, oblivious of the world blissfully reveling in each
other. A bliss soon to be shattered by the ruthless arrow of a hunter
who stalked them and whose merciless enmity towards all beings was
equal. Unmindful of his transgression, callously disregarding their
love the hunter shot at the male bird, which fell dead to the ground.
Beholding her mate lying lifeless on the forest floor, stunned at a
death that had struck with the suddenness of lightening, the female
bird crooned in great distress. Piteous was her wailing at the
separation from the mate who had shared her nest.
Valmiki who had witnessed all that had happened was
filled with compassion. He involuntarily burst into a poetic verse
that seemed to flow out, spontaneously without any effort on his
part. "O Fowler! Thou hast so cruelly killed the male of a pair
of Krauncha birds while they reveled. On that account you will be
discredited forever. Just as you ended the bird's life before its
time, so too shall wilt your life before its time". Having
uttered his versified curse, Valmiki became thoughtful, "What
has come over me? Why did I curse a fellow being? Was it my sorrow at
the helpless wailing of a bird or does it have a hidden meaning? Born
out of the pathos of a slain bird, some words have escaped me without
my conscious effort. They are so arranged as to follow a metre and
are viable for rendition in the form of a song, to the accompaniment
of string instruments, hence let it be known as a 'sloka'.
Reflecting on the events that had come to pass,
contemplating on his poetic words, Valmiki reached his hermitage. As
he sat with his disciples engaged in the study of the holy texts,
there appeared before him the most effulgent form of Brahma. The
creator of the worlds and knower of the Vedas was endowed with four
heads, whose four faces facilitated the chanting of the four Vedas.
Controlling his joyous soaring mind bedazzled and awe struck at the
glorious presence, of the great Brahma, Valmiki bowed in reverential
homage and performing all the traditional rituals worshipped him. The
omnipotent Brahma seating himself asked Valmiki also to be seated.
Even as the sage sat, his mind was still lost to the thoughts of the
death of the Krauncha bird. Unbidden, flowed thoughts of his own
reaction to that tragedy and he softly hummed the sloka which escaped
his lips.
Lord Brahma smilingly addressed Valmiki saying, "What
you have composed is undoubtedly a sloka, and those words emanated
from you, at my will. Compose the history of Rama, who is famed for
righteousness, virtue wisdom and for his unshakable resolution, in
the manner made known to you, from Narada. In the epic that you are
about to compose there will be neither error nor falsehood. So, do
embark on the story of Rama, Lakshmana, Sita, Bharata and the
rakshasas; their deeds and thoughts will all be made known to you, by
my grace. The story shall be composed in slokas of the same metre,
which so haunt your mind. As along as the mountains and rivers remain
on this earth, so long will the story of Rama, the Ramayana, endure.
So long as the history of Rama lives on, that long will you abide in
the higher regions, and as long as the Ramayana authored by you is
remembered in this world, so long will you move in the nether world
and the Brahmaloka, at your will". The Lord Creator then
vanished, leaving Valmiki and his disciples in a daze.
This couplet of four parts, each part consisting of an
equal number of syllables, attained a greater glory, because of its
repeated rendition. Valmiki profoundly intelligent and capable of
putting thoughts into action resolved on the composition of the epic
poem, Ramayana, entirely in the metre that had divinely occurred to
him. He then composed hundreds of charming verses; each containing an
equal number of syllables most excellently worded. Meaningful and
according to metre, with melodious 'Sandhis' and sentences, composed
of lucid meaningful phrases, tells the story of Rama and the slaying
of the ten headed Ravana, the sound of which would delight the ear
and the meaning of which would mesmerize the heart.
BALAKANDA
SARGA 3
The story of Rama, narrated by sage Narada to Valmiki,
made such an impact on him that he started composing it without any
delay. Having performed Achamana, Valmiki seated on Kusha grass, with
folded palms invoked the powers of his penance, which enabled him to
visualize many past events. In his mind's eye, the great Valmiki saw
Rama, Lakshmana, Sita, king Dasaratha, his wives, and his kingdom;
their joys, their experiences and their endeavors. He wrote of events
and their consequences, that wove the life and saga of an embodiment
of dharma, that the world would one-day revere as a god. He saw Rama
the holy one, bound by truth and righteousness, his trials and
tribulations, his entry into Dandakaranya followed by his beloved
wife Sita and faithful brother Lakshmana. Ecstatic at the glorious
visions of Sri Rama's life, possessed by divinity he launched on the
saga of Rama and the world came to see the birth of the Ramayana, in
the same form as told by Narada. Valmiki went on to describe the
birth of Rama, of his benevolence, compassion, forbearance, and his
attachment to truth and righteousness. His physical beauty combined
with self-effulgence was stunning. Many an astonishing story was told
of Rama's association with Visvamitra, the breaking of the great bow,
of Sita becoming his consort the appearance of Parasurama shaking
with fury, their confrontation and of Rama's return to Ayodhya.
The divine narration goes on to say how Rama's
coronation was interrupted, of his banishment to the forests to
gratify Kaikeyi's wishes, and of the anguish and lamentation of
Dasaratha at the sudden turn of events. Great was the misery and
greater the grief of Dasaratha, who unable to bear the separation
from his beloved son, succumbed to his sorrow and the people of
Ayodhya witnessed the passing away of a great and venerable king.
After his banishment it describes Rama reaching the forest, with
Sumantra as the charioteer, followed by the sorrowing people of
Ayodhya, who had come to bid them farewell. It tells of Rama, Sita
and Lakshmana meeting Guha, the Nishada chief, who readies his boat
to ferry them across the river Ganga while Sumantra and the others
from Ayodhya bade them a tearful farewell.
Rama crossing the Ganga meets the sage Bharadvaja at
whose instructions, he goes on to mount Chitrakuta where a hut is
constructed for their dwelling. Bharata stricken with grief arrives
to request Rama to return to the kingdom to offer libations to their
father. He refuses to rule Ayodhya but consoled and convinced by
Rama, goes back taking with him the sandals of Rama, to install them
on the throne at Nandigrama and rule on behalf of his brother. The
slaying of Viradha was the first act of Rama upon entering the
forest. Later after paying homage to Sarabhanaga he arrives at the
hermitage of Sutikshana.
Rama journeys to Panchavati and meets sage Agastya.
Surpanakha appears and is disfigured, after her conversation with
Rama. Khara and Trisira are slain. Ravana begins his treacherous
efforts to cause harm to Rama and in its wake come the destruction of
Maricha and the abduction of Sita. Rama is grief stricken at the
death of Jatayu and agonizes over his separation from Sita. He
encounters Kabandha, and advised by him arrives at the river Pampa
where he meets his great devotee, the pious Sabari and mighty
Hanuman.
Rama departs to Rishyamuka and meets Sugriva, with whom
he forms a pact of friendship. In the battle that ensues between Vali
and Sugriva, Vali dies and Sugriva is crowned king of Kishkinda. Rama
sojourns at mount Prasravana while Hanuman crosses the sea to Lanka
to seek Sita and present her with the Chudamani. The lord of the sea
appears and advises the construction of a bridge across the sea to
Lanka to bring Sita back with the help of Nala. Rama and his forces
cross the bridge and lay siege to Lanka. Noble Vibhishana provides
clues for the destruction of Ravana, Kumbhakarna and Meghanada. Sita
is united with her lord Rama. Vibhishana is crowned king of Lanka and
the Pushpaka carries Rama, Sita and Lakshmana to Ayodhya.
Rama returns and Bharata is delighted at the reunion.
Ayodhya celebrates the arrival of Rama. Feasts, festivity and joy
rule Ayodhya on the eve of Rama's coronation. Monkey forces are
disbanded and sent away and the glorious reign of Rama begins.
Supreme happiness prevails. One more major and poignant event of the
Ramayan is the abandoning of Sita in the forest. Even before the
abandonment of Sita, sage Valmiki had documented the many facets of
Rama's glorious life and rule on this earth, in seven Kandas. The
events yet to happen are chronicled, in the Uttarakanda of the
Ramayana.
SARGA 4
While Rama ruled Ayodhya, sage Valmiki began the
composition of the story of Rama, in his inimitable style. His
literary and poetic skills are displayed in twenty four thousand
verses divided into six Kandas, besides UttaraKanda of hundred
Sargas. Thus the great epic Ramayana, consisting of events subsequent
to Asvamedha yaga, the legendary story of Sita, the destruction of
Paulastya and many other events was composed.
Having accomplished his desire, Valmiki now wondered as
to how it should be propagated. As he sat pondering, the twin
brothers, Lava and Kusa, in the garb of ascetics approached the great
sage and touching his feet, paid him obeisance. Valmiki instantly
perceived their tremendous competence who looked like gandharvas, in
human form. Blessed with good looks and auspiciousness, they were
like twin images of Rama. The venerable sage accepted them as
students of Vedic knowledge and initiated them for the purpose of
nourishing the Vedas and the rendition of Ramayana.
This charming poem of Ramayana, which could be applied
to the three measures of time, with notes synchronized to stringed
instruments was replete with all the poetic sentiments, the humorous,
amorous, compassionate, wrathful, heroic, loathsome, fearful and the
violent. Lava and Kusa faultlessly chanted the captivating story, the
greatest one ever based on dharma, in the presence of great ascetics
and seers. The enthralled learned Brahmins and saints lauded and
blessed them. On one occasion at the assembly of great sages heard
the mesmeric rendering in awe and wonderment at the singular
presentation, which they could almost visualize. Overcome with joy
they chorused their approval of its excellence, showering praise and
blessings upon them. One amongst them presented a water pitcher and
another gifted bark robes to the outstanding singers. This alluring
poem written with surprisingly specific rules would be an inspiration
and a firm foundation to future poets, made more beautiful by the
rendition of it by the celestial twins, who had knowledge of all
musical notes. It bestowed longevity and prosperity on whosoever
listened to it.
It came to pass, that one day Rama happened to see these
fabled brothers, amazed at their divine effulgence, he took them to
his court and honored them. He told Lakshmana, Bharata and Satrughna,
to listen to the poem par excellence and that the boys had the
qualities of royalty though they looked like ascetics. At a nod from
Rama, seated on his majestic golden throne, the bards began to sing
the poem in the 'Marga' mode. The listeners were immersed in the
sheer melody of the song and Rama profoundly moved, drifted into a
peaceful and meditative mood.
SARGA 5
Ramayana recounts the victories and glories of the
dynasty founded by Ikshvaku, a descendant of Manu. As it relates the
story of Rama, the noblest of Ikshvakus, it came to be known as
Ramayana. The Ikshvakus were descendants of Brahma, lord of creation,
by whose grace the Ramayana came forth. Among the Ikshvakus was the
great Sagara, who caused the ocean to be dug. He had sixty thousand
sons who formed part of his entourage whenever he went to battle. The
Ramayana, which has the principle qualities of human life- Dharma,
Artha and Kama incorporated into it, should be heard from the
beginning and without prejudice.
On the banks of the river Sarayu was situated the happy
and prosperous country of Kosala, inhabited by contented people was
abounding in wealth and grain. In that Kosala was the famous city of
Ayodhya, created by Manu, the lord of men and lawmaker. It was a
magnificent city, twelve yojanas long and three yojanas wide with
well-laid out streets and royal highways that were constantly
sprinkled with water and strewn with flower petals. Having expanded
his already vast empire, like the lord of the gods Indra, in
Amaravathi, king Dasaratha lived in his Ayodhya, which had beautiful
ornate gates, with paneled doors. Its markets' displaying every
conceivable article instrument and weapon was home to every great
artisan. Beyond compare in splendor, bustling with bards and
storytellers, ramparts that girdled it fluttered with flags and
'sataghnis', rendering it a strikingly spectacular city. Ayodhya had
several dancers and actors creating an ambiance of beauty and color.
Filled with groves and gardens, it was surrounded by suburban towns.
There was an abundance of animals like elephants, horses, cattle,
camels, mules and more. True to its name the entire city surrounded
by a moat was so well fortified that it was impregnable and so was
known as Ayodhya, the inviolable.
Filled with neighboring kings, come to pay taxes and
tribute, bustling with merchants from near and distant lands.
Ayodhya was as dazzling as lndra's Amaravathi, abounding in all kinds
of gems, even mansions and palaces were studded with precious stones
making Ayodhya look like a celestial palace floating in the sky.
People lived in well-built houses. Paddy and rice were stored in
abundance and water was as sweet as sugarcane juice. There was no
place on earth like Ayodhya where women were beautiful and men were
handsome. The entire city was vibrant with the music of dundubhis,
mrdangas, veenas, trumpets, and panavas. The king filled this city
with charioteers who were also warriors of great skill and dexterity,
known as Maharathas. They were men of honor, who would never shoot an
arrow at a person who was alone, unarmed, fleeing hiding or if he
were the sole supporter of a family. Yet they would kill with bare
hands, if necessary, raging lions, tigers and boars of the forest.
The Brahmins of Ayodhya who tended the sacrificial fires
were masters of Vedas and Vedangas whose calibre matched that of
Maharshis like Vasishta. The Kshatriyas and Vaisyas performed their
duties implicitly. All were charitable, honest and upright. Devoted
to truth, they were forgiving, patient and highly intelligent.
SARGA 6
Brilliant, valorous, and virtuous king Dasaratha famed
in the three words, as an Athiratha, renowned for the subjugation of
his senses ruled the entire world, residing in the city of Ayodhya,
as had Manu. He was the master of the Vedas, a commander of all
resources and gifted with foresight, prepared to meet any challenge.
He was dear to those living in towns and villages too. Among the
Ikshvakus, he was renowned as an unrivaled warrior fighting from
speeding chariots. He performed many sacrifices, devoted to
righteousness he was perfectly self-disciplined and was famed in the
three worlds as a destroyer of foes. In wealth and riches, Dasaratha
matched Indra and Kubera. Colossus among men, he was true to his
word, adhered to virtue and ruled Ayodhya the best of cities as did
Indra, his Amaravathi. In this magnificent city, people were
cheerful, honest and upright. They had profound knowledge of the
Vedas and Sastras, were truthful and not covetous, for each man was
content with whatever he possessed. There was no householder without
a significant amount of property, who had not achieved his or her
goals of Dharma, Artha and Kama. They never lacked in wealth of
money, horses, cattle or grain. Nowhere in Ayodhya could be found a
philanderer, a miser, an unlettered person or an atheist. All men and
women conducted themselves decorously. None were without earrings,
diadems, necklaces or garlands. They led a life of happiness and many
pleasures. They bathed in scented water, used unguents and perfumes
and wore armlets and golden breastplates. All had good clean food,
were generous and exercised restraint over their passions and
emotions. There were no thieves, no mean minded persons or people of
improper descent and mixed castes. The Brahmins meticulously tended
the sacred fires, performed Chandrayana, promoted the Vedas, and were
proficient in Sastras. Marital relations were pure. None denied the
existence of god nor uttered a lie. All adored their king, none were
unhappy or fickle-minded. There was no man or woman who was not
endowed with beauty. The people of Ayodhya were by nature charitable
and given to self-study. The four castes worshipped their guests as
gods. Protected by truth and honor, they lived long and happily
amidst generations of their children and grand children.
Kshatriyas were submissive to Brahmins and Vaisyas
followed Kshatriyas. Sudras assisted all others. Every one was fully
occupied in their profession. Like Manu Dasaratha ably governed the
city known for its lion-like warriors, skilled, accomplished and
invincible masters in their art. Ayodhya had horses from the regions
of Kamboja, Bahlika, Vanayu and Sindhu, comparable to Indra's horse
Utchaisrava. There were other mighty elephants born in the Vindhyas
and the Himalayas, peerless breeds, from Airavatha, Mahapadma, Anjana
and Vamana, belonging to the races of Bhadra, Mandra, Mriga and
interbreeds of the race of Bhadra and Mandra, Mandra and Mriga, as
well as Bhadra and Mriga. With its teeming population of thousands,
resplendent with monumental buildings, strong gates with firm bolts,
Ayodhya, which meant "the unassailable" was truly
meaningful. Having subdued his enemies, Dasaratha, equal to Indra,
ruled the glorious city, like the moon ruling the stars..................................contd.
......................................................CONTD.
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