ALL RAMAYANA -AND EASY ENGLISH. CHAPTER 26 TO 36

26. BHARATA SUSPECTED

 GAZING across the river Ganga, Guha, the hunter-king, noticed unusual commotion on the bank opposite. A great army had encamped there. He pointed it to his kinsmen standing by his side and said: "Who is this and why has he come here with a large army, apparently to cross the river? The flag suggests that it is Kaikeyi's son Bharata and his army. Yes, I see the flag flying on the top of the chariot and I can recognise the tree painted on it. That is the flag of the King of Ayodhya. Is not Rama's enemy, Bharata, the King of Ayodhya too? Having secured the kingdom unjustly through his mother Kaikeyi, it looks as though he has pursued Rama here to slay him. Get together our warriors and kinsmen and friends. Let them stand ready on this bank. Gather all the boats and fill them with armed men ready for battle. Let us wait and see. If the newcomers are well disposed towards Rama, we shall help them to Having secured the kingdom unjustly through his mother Kaikeyi, it looks as though he has pursued Rama here to slay him. Get together our warriors and kinsmen and friends. Let them stand ready on this bank. Gather all the boats and fill them with armed men ready for battle. Let us wait and see. If the newcomers are well disposed towards Rama, we shall help them to cross the river and come over to this side. But, their intention is hostile, we shall prevent them from crossing the Ganga." And so having made all preparations, Guha, in accordance with rules of courtesy, took some presents, got into a boat and went to meet Bharata. On the other bank at the same time Sumantra, was telling Bharata: "Look! Guha, the hunter-king, devoted friend of Rama, has come with his people to welcome us. He is the ruler of this region. He and his kinsmen are well acquainted with every nook and corner of this forest. They could tell us where Rama is to found and lead us safely and swiftly to the place." Meanwhile Guha crossed the stream and, approaching Bharata, bowed and said: "Though we have been taken by surprise by your unexpected visit, still all that is mine here you may consider as your own and command me. I consider it an honor to be able to welcome and entertain you and your army." Bharata answered: "It is very kind of you, O friend of my brother, to offer hospitality to such a large army. I wish to proceed to the hermitage of Bharadwaja. We do not know the way, and, we also need to cross this great river." Guha bowed before him with clasped hands and said politely: "My lord, my servants and myself are ready to go with you and act as guides. But you must excuse me for expressing a doubt which occurs to me on seeing this large army you have brought. Surely you have no intentions hostile to Rama?" Pained by these words and from a heart clear and pure as the summer sky, Bharata said: "Alas, what greater shame can come to me than this, that men who love Rama should fear and suspect me? Have no misgivings, Guha. Rama is my father now, for he has taken the place of my lost father. I have come here to beg of him to return to Ayodhya. I swear, I have no other purpose in my mind." Guha rejoiced to see in Bharata's face his intense love for Rama and his grief at what had happened. He said: "My Lord, who in the world can equal you in sacrifice? Who but you would renounce such wealth and power coming to him unsought? Your glory will shine forever." The hunter-king supplied Bharata's army with all it needed. The hosts and the guests retired for the night. The meeting with Guha only increased Bharata's sorrow. Bharata was endowed with a heart of utter innocence. He sighed and said: "AIas, that it should come to this," and rolled sleepless on the ground. His whole body burned with thoughts of the infamy that had come as a cloud over him, his father's death and the parting from Rama. Guha spoke words of from Rama. Guha spoke words of comfort and tried to console him. This meeting of Bharata and Guha and the way they shared their sorrow is an episode dear to the Vaishnava Alvars and other true Bhaktas. Bharat questioned: "What food did Rama take when he was here? Where did he sit? Where did he sleep? What did he say? And what did he do?" Guha answered every question lovingly and pointed the spot where Rama had slept. And when he was asked, "Where did Lakshmana sleep?" He replied: "Lakshmana said, 'When Rama and Sita lie stretched on the bare earth, how can I sleep?' and he shed tears and, like me, stood on guard the whole night, bow in hand." As Bharata pictured this scene, his grief became unendurable. He saw the spot where Rama and Sita had slept As Bharata pictured this scene, his grief became unendurable. He saw the spot where Rama and Sita had slept that night and showed it to the weeping queens. Asked what Rama ate, Guha answered: "My Lord, they fasted that nightLakshmana brought some water and Rama drank of it and handed it back to Lakshmana to drink. The food brought was returned untasted. The following morning, they matted their locks and walked into the forest." Bharata had found some relief from sorrow in his resolve to seek out Rama and persuade him to return, but his talk with Guha and the sights he saw brought it back in full flood. "For my sake, Rama, you slept on the grass. I have seen the spot and still live. And they want me to wear a crown, on top of all this!" Thus he lamented inconsolably. Then he told himself: "I shall somehow take Rama back and seat him on the throne. If he wants his vow fulfilled, I shall replace him in the forest for fourteen years. He will agree to this arrangement as it is only right and proper." Thus he calmed himself. Early next morning, Bharata woke up Satrughna: "What are you still sleeping? The day has already dawned. The army has to cross the river. We should send quickly for Guha and arrange for the journey." Satrughna answered: "I am not asleep, brother. Like you I spent the whole night thinking of Rama." While they were speaking, Guha arrived and after courteous greetings announced that he had a fleet of many boats ready. All the baggage and the whole army were put on boats. The loaded vessels crossed the great river. The transport across raised a joyous clamor like some great festival. The people did not see the sorrow in Bharata's heart for they had concluded, even when Bharata set out, that Rama would surely return. They went forward rejoicing that soon Rama would be in their midst as crowned king and all their recent sorrows would pass like a bad dream. Valmiki describes the scene on the bank of the Ganga in a way that recalls to one a crowded railway station during a popular festival. When the whole army had crossed the river, Bharata followed it in a boat specially fitted up for him. They reached the ashrama of Bharadwaja. The story of Bharata in the Ramayana portraying a character of unrivalled purity and sublime selflessness is something, more than an episode, and stands out by itself even in that noble epic, as holy shrines do on the banks of the Ganga. It uplifts the heart, and gives one a glimpse of the heights to which human nature can rise when cleansed by love and devotion. Whether Rama and Bharata were incarnations of the Deity or supreme creations of a nation's imagination this episode is among the masterpieces of the world's literature. Jnana and bhakti will automatically grow by a contemplation of the personality of Bharata. In order to recreate the scene and the person in his own mind the reader must bring into play his reverent imagination. We bring with us into this world as our inborn gift some wisdom and reverence. This gift is always in us and though sometimes obscured by prejudice or passion it keeps alive the divine in man which prevents him from reeling back into the beast. Bharata and his retinue went on towards Bharadawaja's ashrama. When they reached the Prayaga wood, they saw at a distance a beautiful grove with a cottage in its midst. Learning that this was Bharadwaja's ashrama, Bharata Bharadwaja's ashrama, Bharata left his retinue behind and, accompanied only by Vasishtha and a few other elders, walked towards it with due humilityDivesting himself of his silk garments and his weapons and accompanied only by the ministers he went on foot behind Vasishtha. A little further on, he left behind even the ministers, and he and Vasishtha alone went forward. When Bharadwaja saw Vasishtha, he rose from his seat and went to meet the illustrious visitor and bade his disciples to bring the customary water for the feet of the guests. Bharata offered humble salutations to Bharadwaja. Learning who he was, the rishi received him with the respect due to a king and made inquiries concerning his welfare. He thoughtfully refrained from making any mention of the sad fate of Dasaratha. The narration that follows is as told in Valmiki's epic. A few words by way of explanation may be useful. Bharadwaja suspected and questioned Bharata, just as Guha had done earlier. This is, however, not so put in the Tulasidas Ramayana which is a poem of pure bhakti. There is nothing that was not within the knowledge of rishis. How then could Bharadwaja (in the Tulasidas Ramayana) entertain any doubt about Bharata? Kamban, the Tamil poet of the Ramayana, follows Valmiki closely not only here but in many other places where Tulasidas differs. Although Kamban carefully follows Valmiki, he adds many beautiful passages out of his own imagination. With a touch here and a touch there, Kamban manages skilfully to disentangle many knots. The changes he makes are very few, while Tulasidas deals freely with the story, taking such liberties as he likes with the story as a great bhakta may who has made his god his own by self-forgetting surrender. Following Valmiki, Kamban reports the conversation between Bharadwaja and Bharata and very beautifully expresses Bharata's indignation. We may not, reading it all today, appreciate Bharadwaja's doubts about innocent Bharata. Such suspicion was perfectly natural to Guha, but not so in a wise rishi. Valmiki makes the rishi justify himself saying: "Don't I know you, young prince? I put you these questions only the more clearly to reveal your innocence." Valmiki pictures rishis not as omniscient sages, but as very human wise men and seekers after truth, liable to love and fear somewhat like the rest of us. Just as Valmiki delineates Rama as a hero rather than as an avatar, so he makes Bharadwaja doubt Bharata because of his tender affection for Rama. Bound by his attachment to Rama, he hurts Bharata. Seeing the latter suffer, he at once consoles him with an explanationAll Valmiki's characters are human beings with heightened human qualities. It is only under great stress or in exceptional circumstances that divinity shines faintly through the human nature. In the time of Tulasidas, bhakti had reached its noonday height. It shone dispelling every shade. Though bhakti predominates in Kamban's picture also, he contrives to retain the humanity of Valmiki's characters and in places makes them even more beautiful. Bharadwaja, after making the usual personal inquiries, asked Bharata: "Why did you leave your kingly duties and go over here? Should you not stay in Ayodhya? Listening to his young wife, Dasaratha ordered Rama to live for fourteen years in the forest and the prince accordingly left the city with his brother and Sita. Do you feel that even now and Sita. Do you feel that even now the way is not clear for your rule and have you come to complete what Dasaratha began and make assurance doubly sure?" Hearing these words, Bharata wept. The tears gushed and he could speak. "Death," he said, "would be better than such a life as this." "Do you doubt me, master?" he asked. "Do not blame me for what was done by my mother in my absence without my knowledge or consent. I have come now to do my utmost and persuade Rama to go back with me to Ayodhya, and there to be crowned King. And it is my purpose to be his humble slave all my life. I have come here to ask you where Rama dwells, to go and beg of him to return home. And me, you suspect!" Bharadwaja said: "Bharata, I know your real nature. You are a scion of the race of Raghu. I questioned you because I wished to draw out a revelation of your affection and loyalty and thereby establish and spread your glory. Do not grieve. The Prince is dwelling on Chitrakuta hill. Stay here today. Tomorrow, you and your ministers shall go there. You will please me by accepting hospitality for a day in the ashrama." Bharata said: "My Lord, your wishes and words of affection are a feast. What more is required?" Bharadwaja smilled because he could see that Bharata was unwilling to cast the burden of feeding an army on a poor ascetic. He said: "I am bound to entertain you in a manner worthy of your status and goodness. Why have you left behind your army and retinue?" Bharata answered: "I followed the rule that one should not approach a rishi's dwelling with a retinue. There is a big crowd following me. It would be a great disturbance to you if they all come here." The rishi said: "Nothing of the sort. Order them all to come up." And so Bharata ordered. Bharadwaja went to the sacrificial fire and, uttering mantras, sipped water thrice and called on Viswakarma, Maya, Yama, Varuna, Kubera, Agni and other celestial beings and ordered them to produce a great feast for Bharata and his followers. Then a miracle happened. The feast that was ready in Bharadwaja's ashrama was like that which Vasishtha gave of old to Viswamitra. The only difference was that here, there was no quarrel or commotion. Everyone had ample accommodation. Sandal paste, flowers, food and drink, music and dance by divine performers were all provided. Bharadwaja's feast was more sumptuous than that given by emulous kings to one another. Dwellings, vehicles, servants rose suddenly into being. The guests forgot themselves in the feast. The soldiers in Bharata's army in the ecstasy of present enjoyment exclaimed to one another: "We shall not go to the Dandaka forest. We shall not return to Ayodhya. We shall stay here forever." How were they to know that the We shall stay here forever." How were they to know that the good things they enjoyed were for a day, and would disappear at dawn, like the stage and the crowd after a village play is over? The guests ate fully and soon fell fast asleep. The following morning Bharadwaja said to Bharata: "At a distance of two-anda-half yojanas from here runs the river Mandakini. On its banks is an unpeopled forest with Chitrakuta hill to its south. On the slope of the hill, in a hut your brothers and Sita are dwelling." And he explained in detail the way they should follow. The three queens were presented to receive the sage's blessings. "This is Queen Kausalya," said Bharata, "the mother of Rama and here, to her right mother of Rama and here, to her right and supporting her, stands the mother of Lakshmana and Satrughna, sorrowstricken and limp like a creeper stricken by summer winds." "And here is my mother, the cause of all our sorrow," said Bharata, pointing to Kaikeyi who along

with the other Queens prostrated before the sage. "Do not judge your mother harshly," said Bharadwaja casting his gentle eyes on the sorrowing lady. "All that has happened has happened for the good of the world." This episode of introducing the mothers is placed by Kamban in the earlier scene with Guha. Guha reverently inquires about the queens and Bharata explains. What Valmiki describes as having taken place in Bharadwaja's ashrama is, with more poetical effect, transferred by Kamban to its proper place. Introducing Kausalya to Guha, Bharata says, in the Ramayana of Kamban: "This is the mother of Rama. Her treasure was Rama and she lost it because of me." Of Sumitra he said: "This is the mother of Lakshmana, truer brother to Rama, who has a happiness beyond the reach of poor me." Kaikeyi in Kamban, as in Valmiki, is introduced by Bharata in harsh terms. Bharata and his great retinue took the forest path as directed by Bharadwaja. They saw from afar the Chitrakuta hill and as they proceeded eagerly a column of smoke indicated the spot where the prince's dwelling was and shouts of joy arose from the crowd. Leaving his following behind, Bharata went forward accompanied only by Sumantra and Vasishtha. 

27. THE BROTHERS MEET 

WHILE Bharata was thus engaged in trying to undo the mischief wrought by others, in the forest hut at Chitrakuta, life went on fairly cheerfully. With Lakshmana and Sita by his side, Rama lacked nothing. The grandeur of the mountain scenery and the forest and the sweet songs and play of the birds pleased his heart. He forgot the sorrow of his exile from kinsfolk and city. "Look, Sita, at those birds playing," he would say. "Look at that rock on the hill with the blue, yellow and red veins shining on it. Look at these plants and creepers with their flowers. We feared life in the forest, not knowing how pleasant it would be. I am so happy here. And I have in addition to this pleasure the feeling that I carry out my father's promise. We have the joy of duty done besides leading a happy life here. Over and above all this, I am happy that my brother Bharata is ruling the kingdom." Thus Rama, free from sorrow himself, made Sita happy. Descending from the hill they would sometimes go to the river Mandakini and spend time there. "Look at those sand hillocks," Rama would say. "Look at the swans playing among the lotuses. The stream is as lovely as yourself, beloved. The fords where animals come to drink are beautifully "Look at those sand hillocks," Rama would say. "Look at the swans playing among the lotuses. The stream is as lovely as yourself, beloved. The fords where animals come to drink are beautifully red with new earth. Even the river in Kubera's kingdom cannot be as beautiful as this. Sea the rishis bathing there and standing in supplication and offering hymns to the sun. Look at the flowers falling from the boughs on the water. Look at that pearlscattering cascade. We are indeed lucky to be far away from the crowded city here in the forest. There, we cannot see rishis and pure souls such as we see here bathing everyday. This hill is our Ayodhya. The birds and beasts are our subjects. The Mandakini is our Sarayu. W

e forest. There, we cannot see rishis and pure souls such as we see here bathing everyday. This hill is our Ayodhya. The birds and beasts are our subjects. The Mandakini is our Sarayu. With you and Lakshmana by me, I am so happy and content. How pleasant it is to see the animals drinking water in the stream without any fear! Plunging in the water here, eating fruits and roots, walking about in the forest and climbing the hills, why should I think of kingdom or power?" Thus, in the company of Sita and Lakshmana, Rama was spending happy days

One day as they were sitting as usual on the slope of the hill in utter peace, suddenly at a distance, they saw a cloud of dust rise in the sky which seemed moving towards them. And soon they heard a great noise as of a big crowd. Rama saw the forest animals stampeding hither and thither in fear. It looked as if an army entered the forest. "Do you hear that noise?" Rama said to Lakshmana, "'The elephants, bisons and deer are running helter skelter. What could it be? Could it be some king come here hunting? Or is it that some tiger or other fierce wild beast has come rummaging? Just see and tell me." Lakshmana climbed up a tall tree and looked all around. He saw a large army approaching from the north, a complete force of all limbs, chariots, elephants, horses and foot soldiers. He shouted to Rama in warning: "Listen, brother. A great army is approaching with flags flying and in complete formation. Let us be careful. Put out the fire. Take Sita into the cave for safety. Let us don our armor and get ready for battle." Rama said: "Do not be in such hurry. Look again at the flag on the chariot and tell me which king is leading his army here." Lakshmana looked and was filled with anger. "O my brother, it is Bharata. Not satisfied with getting the kingdom, he is pursuing us here. I can see the tree on our flag flying in the breeze. He has come to slay us. But the son of Kaikeyi shall not escape with life from me today. What sin is there in killing this destroyer of dharma? The only question now is, shall we wait for them here, or shall we give them battle on the top of the hill? We will make him pay for all the harm be has done us. It is surely no sin to kill one who comes to slay us. With him will be destroyed the greed of his mother. You will soon see the forest paths running with blood. Like a tree uprooted by an elephant, Bharata will be felled to the ground by me. We shall destroy this army. We shall feed fat the beasts of prey in the forest. " Lakshmana spoke thus, beside himself with rage. Rama proceeded to calm him. "I know you can destroy the seven worlds if you are so minded. Listen, you can easily kill Bharata and his army, but there is a thing to consider before you set to work. Disobeying and disgracing our father and killing our brother and earning infinite obloquy, what good shall we gain by battling for and winning the kingdom? What we gain by killing our kinsfolk will be like food with which is mixed poison. Why and for whom do we seek wealth and kingdom? Is it not for the sake of others, whose joy is our own? Who would 

others, whose joy is our own? Who would want to acquire a kingdom by wrong means? And what joy is there in a kingdom which you cannot share with those you love? Truly I tell you, I will never look at wealth and power that you and Bharata and Satrughna cannot enjoy with me. I know why Bharata is coming here now and I will tell you. He knows the way of dharma. He is coming here to give the kingdom to me. If he had been in Ayodhya instead of in the far-away land of his uncle he would have dissuaded Kaikeyi, and saved our father from the great sorrow which has befallen him. I am certain he is coming now to take me back to the city. It is wrong of you to think ill of Bharata and speak such harsh words about him. If it is desire for the kingdom that makes you so cruel in your suspicion,that makes you so cruel in your suspicion, tell me. I have only to tell Bharata to pass it on to you, and I have no doubt he will do it with pleasure.Rama said this laughing, and Lakshmana shrank into himself with shame. "Perhaps our father, the King," Lakshmana said. " Is himself coming to see us." After listening to Rama, he was convinced that his fear was improper. He wondered then why the army was marching and thought that perhaps Dasaratha was coming to visit them in the forest and a large retinue followed the King. The commentator remarks that Lakshmana, realising his folly in having spoken ill of Bharata, was trying by some explanations to cover up his shame. Rama cheered up Lakshmana saying: "Yes, it may be as you say. Thinking that life in the forest was hard, the King might have come to take us, and specially Sita, back to the city. But then, we do not see the King's great white umbrella. But whatever be the case, you should be calm." Lakshmana stood humbly with folded hands by Rama. Halting the army at some distance, Bharata sent a few men to observe and report on the place whence the smoke rose. They brought the news that this was the very spot described by Bharadwaja and that the cottage was very probably Rama's forest abode. Bharata started forward with Satrughna, Vasishtha and Sumantra. As they advanced, they saw indications that the ashrama was habited. There was a path that led to the river and the trees were blazed on either side of it as though to make it easy to find it in the dusk. Presently they came to a cottage thatched with leaves, near which were stacks of faggots and the dry dung of deer and wild buffaloes heaped for use in winter. In the cottage, on the walls were mighty bows and quivers full of deadly arrows, swords which seemed to radiate victory and other weapons all of superlative excellence. They saw also, spread out to dry on the branches of trees, garments of bark. Bharata beheld all these sure signs of his brothers' residence in the hermitage with a swelling heart. From inside came smoke from the oblations of daily worship. Entering, Bharata saw the altar with its blazing fire and Rama himself seated by it with matted locks, majestic, though in deer-skin and bark, a ruler of the world, with his mighty arms, breadth of chest and a countenance made to command love and obedience. By him were Sita and Lakshmana. He had been thinking all the time of the infamy that had gathered on his head, and wondering what to say and what to do when he met Rama. But now when he saw Rama, he forgot

But now when he saw Rama, he forgot all this in the great love that surged within him and submerged all other thoughts and fears. He sprang forward to the spot where Rama was seated. He could utter no word, beyond "Brother," and fell at his feet, and sobbed. By this time, Sumantra and Guha joined him. Rama saw before him lying on the ground Bharata with hands clasped in supplication, with matted locks and in garments of bark. With grief and fasting, his body had grown lean and he was tanned with fatigue and exposure. Rama embraced him, and kissed him on the head, and said: "Brother beloved, why did you leave our father's side and come all this way into the forest? And why have you grown so thin?" Bharata was speechless. Rama put to him the formal questions which members of the royal family asked each other Bharata was speechless. Rama put to him the formal questions which members of the royal family asked each other when they met after an absence. After an interval, Bharata gathered strength and gave answer. "Why do you question me about the kingdom, brother, as though I were its ruler? What

connection is there between the kingdom and myself? When you are the rightful king, how could I call myself king or rule over the land? My duty is to do you humble service. It has not been given to me to do it. The eldest son should bear the burden of the kingdom. This is the law and custom. Come with me to Ayodhya, wear the crown and shower your grace on our family and people. The old King's work in the world is over and he has entered Swarga. When you had left Ayodhya for the forest and before I returned from Kekaya the King gave up his life, slain by the grief of separation from you. Do not give way to sorrow. Perform the obsequies of our father. Thinking of you, he gave up his life. The obsequies you perform will alone satisfy his spirit." Thus Bharata steadied himself and spoke. When Rama heard that his father was dead, he fell down like a tree felled by an axe. Bharata had no need to repeat before Rama all the apologies and explanations which he had to give to Kausalya, Guha and Bharadwaja. Where was the need for explanations when Rama set his eyes on that grief-stricken body and that ravaged face? Bharata, whose one concern was to take Rama back to Ayodhya, spoke only of this and not at all of himself. The princes, with Sita and Sumantra went to the river and offered libations for the peace of the departed soul of the King. After other customary ceremonies, the princes returned to the cottage. They held each other's hands and relieved their sorrow by loud lamentation. In this episode, where Bharata meets Rama, we read in Valmiki a long lecture on the art of government, delivered by Rama to his brother. Often in our epics, we come across such long dissertations on politics or morality. Modern fiction gives high priority to narrative vigor, dramatic suspense and surprise. In old works, in addition to plenty of these qualities, there were generous doses of didacticism. It may be added here that even old commentators noticed that the chapters of this episode have got mixed up and displaced in Valmiki. Kamban has of course regularised and modernised the narrative. In Tulsidas the meeting of Rama and Bharata is steeped in bhakti and there is no room for any complications. 

JAI SRI RAM/JAI SITA RAM/OM SRI RAM JAYA RAM JAYA JAYA RAM.

VVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVV

28. BHARATA BECOMES RAMA'S DEPUTY 

WHEN it was known that the four princes and the three queens were reunited and could be seen together in one place, a chorus of joy went up in the army and retinue and they came surging forward to witness that happy spectacle. They were sure now that Rama would return to Ayodhya and the people embraced another for the very joy. The sage Vasishtha conducted the three queens to the hut. On the way, they saw the river Mandakini. When he showed them the spot where the princes daily took water for their use, Kausalya and Sumitra broke down and sobbed. Said Kausalya: "From this pool in the river, Sumitra, your son takes water to the ashrama every day. Lakshmana is prepared to do the commonest task cheerfully for his brother. He does not mind the weight of the water pot on his princely shoulder." They saw the spot where Rama and Lakshmana poured out libations for their father's Spirit. The darbha grass lay with the ends facing south, beside the oil cake. Kausalya clung to Sumitra and said: "O Sister! This is the food that the mightiest kings have to be content with after death.They reached the hut. There they saw the princes with faces clouded with sorrow, seated under a thatched roof. Unable to bear the sight, the royal mothers sank to the floorWhen Rama lifted Kausalya tip, she stroked him with her flower-soft hands and was at once sad and happy. She embraced Sita and said: "My child, Janaka's daughter, daughter-in-law to the King of Ayodhya, do you live in this hut in the forest? O, faded lotus-flower! O, golden image covered with dust! My heart melts at the sight of you." Rama reverently touched the feet of Vasishtha who seemed another Brihaspati, the preceptor of the gods, come down to earth, and then sat by his mother. Bharata humbly sat apart facing Rama. The elders surrounded them, eagerly awaiting what Bharata would say and how Rama would react. "Bharata, why have you left your kingly duties and come here in deer skin and with matted locks?" asked Rama. Bharata attempted to speak several times, but at first could not get beyond the word 'Brother.' Then he pulled himself together with a great effort and said: "Sending you to the forest, but unable to bear the pain, our father's soul fled to heaven. All the good my mother has got from her evil plan has been that she has become a sinner and a widow and is in deep sorrow. Despised by the world, she experiences hell on earth. Only you can save us. Undo all the evil that has been done and wipe off our tears by agreeing to be crowned. It is to implore you for this that we and the citizens and the army and the widowed queens have come and are all here waiting on your word. Grant us our prayer. This alone will put an end to our sorrow and re-establish the dharma of our race. Without a rightful king, the land is like a widow, desolate and helpless. You must come back and make it happy and secure. Like the full moon rising, dispel our darkness. The ministers here and I fall at your feet and beg of you. Do not refuse, O, brother!" Saying this, the great Bharata, with tear-filled eyes, clung to the feet of Ramachandra. Rama raised him from the ground and embracing him said: "Child, we were born in a noble family and brought up in good ways. Neither you nor I can do anything wrong. I see no fault in you, my blameless brother! Do not feel sad and do not speak unkind words about your mother. It is not proper that we should blame her. Surely our father had the right to tell us what to do, aye, even to decree banishment, just as he had the right to order a coronation. Our duty is to honor our father and our mother. How could I disobey or question their command? Was it for me to refuse my father's command that I should go to the forest? He gave you kingship and he ordained for me life in forest. He certainly had the right to settle the manner of our lives. What right do we have to alter or reject his plans? Far from being wrong, it is your duty to rule the land. And I too shall do my duty and fulfil our father's last command by living fourteen years in the Dandaka forest. Failing to fulfil our father's wish, can I find contentment in the possession of the whole world?" Bharata repeatedly besought and importuned Rama. Rama realised that Bharata grieved that it was for his sake injustice had been done and that he endeavored to remove the blot. "Do not blame yourself," he said. "Do not think that all these things took place for your sake. Destiny rules everything. Give up your grief. Return to for your sake. Destiny rules everything. Give up your grief. Return to Ayodhya and rule the kingdom. Let us each perform the duties assigned to us by the father we love and revere." The people who watched the talk and saw the determination of the prince were filled with joy and sorrow in measure. Bharata's affection and purity filled them with pride and joy. Rama told Bharata his unalterable decision. "I cannot possibly disobey my father's word. You will please me by not persisting in trying to persuade me. Satrughna is there to help you in ruling, as Lakshmana is here to help me in forest life. With Lakshmana by my side, I lack nothing. Let us all four, brother, do our other's will." The learned Jabali, one of the priests who had accompanied Bharata, here interposed a lesson on worldly wisdom for the benefit of Rama. "You talk again and again of your father's command. Dasaratha was a physical body which has now rejoined the five elements. You talk as though there is some continuing relationship between that person who is now no more and yourself. This is sheer illusion. Why do you like the foolish prating of dharma and seek to give up the good fortune to which you were born? Like a woman mourning with dishevelled hair, the city of Ayodhya is plaintively longing and waiting for your return. Go back. Accept the crown. Enjoy life's pleasures. Listen to Bharata. Do not fail in your proper duties." This lecture angered Rama. He said with much sharpness: "Sir, you seem to set little value on truth and rectitude. Your materialist talk fills me with such abhorrence that I wonder that an unbeliever like you should have been tolerated in the court." Jabali hastened to explain that, far from being an infidel, he had all his life been a teacher of the Shastras and that he had only spoken as he had done out of an earnest wish to persuade Rama to return. Vasishtha also intervened on his behalf and that unlucky interlude came to an end. Vasishtha then put the case for Rama's return this way: "On the whole, my opinion is that you should return to Ayodhya and accept the throne. Of course, your father's command also has to be considered, and reconciled to this step. You have obeyed that command at once and unhesitatingly, but now a new situation has arisen. Bharata in his helplessness, fearing infamy, has sought shelter at your feet. How can you spurn him? We all know that you love him as your life. You never refuse those who approach you for help. How then can you deny it to Bharata now? Is it not your life-principle to help those who seek refuge at your feet?" But Rama showed no signs of relenting. Then, Bharata turned to Sumantra and said, "My brother has no pity for me. Please spread a bed of darbha grass here for me. I shall take the I shall take the pledge of fasting unto death." Sumantra hesitated and looked at Rama. Then Bharata himself fetched and spread the grass and sat on it. "My child, this is not right," said Rama firmly. "Rise. Go to Ayodhya and fulfil your duties. Do not go against Kshatriya dharma." Bharata got up and as a last resort appealed to the people who had accompanied him, a representative crowd of soldiers and citizens from Ayodhya: "O, citizens of Ayodhya! Why do you stand mutely looking on? Do you not want Rama to return? Why then are you silent?" The people answered: "Rama will not swerve from truth. He will stand firm by his father's promise. He will not return to Ayodhya. What is the use of pressing Ayodhya. What is the use of pressing him further?" Rama said, "Listen to them, brother. They wish well by both of us. Virtue dwells in their hearts." Bharata said: "Here I am as guiltless as Rama and a fit substitute for him. If the King's word should be fulfilled let me here in the forest in place of Rama. Let him fill my place and rule in Ayodhya." Rama laughed and said: "This procedure of exchange cannot apply here. This is not trade or business for barter and agreement. It is true that sometimes one discharges the duties of another, when the latter is too weak and unable to do it. But how does it fit on this occasion? Can any of you say that for life in the forest I have no capacity but only Bharata has?" Then the wise Vasishtha found a solution for the problem in which righteousness struggled with righteousness as to which should be more right. "O, Bharata, rule the kingdom under Rama's authority and as his deputy. No blame would attach to you then and the pledge would be kept." Rama took Bharata on his lap and told him, "Brother, look on the kingdom as my gift to you. Accept it and rule it as our father wished." A glory descended on Rama and Bharata at that moment at they shone like two suns. Bharata said: "Brother, you are my father and my God. Your least wish is my dharma, Give me your sandals. That token of yours shall reign in Ayodhya till you return. And for fourteen years I shall stay outside the city and discharge the King's duties in your place, paying reverent homage to your sandals. At the end of that period, you will return and accept the kingship." "So be it," answered Rama. He placed his feet on the sandals and handed them to Bharata who prostrated himself on the ground and accepted them and put them on his head. Bharata and his retinue turned back towards Ayodhya. On the way, they met the sage Bharadwaja and reported what had happened. He blessed Bharata saying: "Your virtue will be for ever remembered. Are you not a son of the solar race? As water flows downwards, the virtue of your family runs its inevitable course in you. Your father Dasaratha is indeed happy. He is not dead but lives again immortally in you." They met Guha again and crossed the Ganga and reached Ayodhya. Bharata and his followers entered Ayodhya. The city, bereft of the King and Rama, appeared desolate to Bharata. It seemed to be enveloped in the darkness of a moonless night. When he returned in haste from Kekaya, he had entered the city in fatigue and shapeless fear and suspense; but today he entered it again fully realising all the tragedy. He remembered the past and thought of the present and grieved afresh. He went He remembered the past and thought of the present and grieved afresh. He went to the palace and took the queens to their desolate apartments. He went to the assembly hall, and said: "Great is my sorrow. But I shall bear it. I shall stay in Nandigrama and carry out my tasks as I have promised Rama. Make all arrangements for this purpose." This was done and he solemnly announced in the assembly, "This kingdom is Rama's. For the time being, he has asked me to be in charge. In my brother's place I have installed his sandals. Deriving my authority from them I shall do my work as king." Accordingly, Bharata stayed in Nandigrama and with the help of ministers ruled the kingdom as a religious duty until Rama should return after completing his forest life. And indeed, completing his forest life. And indeed, is it not the law laid down in Scripture that one should serve the world unselfishly and without attachment, leaving the fruit of one's work at the feet of the Lord? Rama did his penance in the forest for fourteen years and all the time Bharata did his penance at Nandigrama near Ayodhya.

JAI SRI RAM/ JAI SITA RAM/OM SRI RAM JAYA RAM JAYA JAYA RAM

VVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVV

 29. VIRADHA'S END 

NOT far from Chitrakuta was an outpost of the Rakshasas, called Janasthana, in charge of a famous warrior named Khara, who was a brother of Ravana. From this station, fierce Rakshasas ranged the forest round, molesting the rishis in their isolated ashramas. They made life so insecure that the rishis abandoned their hermitages in the Chitrakuta region in spite of all that Rama could do to dissuade them. After Bharata's departure Rama was not quite happy in Chitrakuta. The face of his beloved brother tearful with disappointment and the sad drooping form of his widowed mother were ever before his mind's eye. Now that the going away of the rishis had deprived him of even their companionship, the lonely hut was so full of sad memories that he made up his mind to seek some other resting place in the Dandaka forest. So they left Chitrakuta and proceeded to the hermitage of Atri, a rishi who knew the country, to seek his advice as to where they might establish themselves. They were most affectionately received and Sita won the heart of Atri's wife, the saintly Anasuya. Anasuya delighted at finding in Sita a perfect embodiment of wifely virtues, blessed her and presented her with beautiful garments and auspicious cosmetics that set out the charms of lovely young wives. Anasuya was the embodiment of pure womanhood and her gifts added beauty and inner strength to Sita. She received the gifts and said: "My Lord the prince loves me with the love of a mother and a father. I am indeed blessed." Then they made inquiries concerning the way and resumed their journey. Walking, through the great Dandaka forest, Rama, Sita and Lakshmana reached a spot where many rishis lived. Even as they approached the place, they saw the sacrificial materials, bark garments and deerskins spread out to dry and they knew it was a colony of holy men. The place was beautiful to look at. Birds and animals moved about with the freedom from fear born of affectionate familiarity with their human neighbors. Ripe fruits hung from the trees. The beautiful sound of Vedic chanting was heard. As they came near, they saw the radiant faces of the rishis. They welcomed Rama. "O, King! You are our protector," they said. "Whether we are in the town or in the forest, you are our king." And they

in the forest, you are our king." And they gave the new comers all they needed and a place in which to rest. The following morning, the three took leave of the rishis and re-entered the forest, which was now denser than before and there were tigers and other wild animals. They proceeded slowly and cautiously. Suddenly, a gigantic form distorted like a broken fragment of a hill rushed at them making a blood-curdling noise. It was a man-eating rakshasa and his roar was like thunder. He was unutterably ugly and the tiger-skin he wore was covered with blood and gobbets of flesh of the slaughtered beast were sticking to it still. The corpses of three lions and the headThe corpses of three lions and the head of an elephant recently slain were impaled and strung in a row on the great spear which he shook menacingly at them. The rakshasa lifted his weapon, roared horribly and, springing forward lifted Sita and as he held her, shouted at the princes: "Who are you, little fellows? How dare you enter this forest? You look young but wear matted locks and bark garments. You have disguised yourselves ascetics; yet you carry bows and arrows, and go about with this woman by your side. Whom are you trying to cheat? Are you not ashamed of yourselves? You are besmirching the good name of the rishis by your conduct, you hypocrites! Know that I am Viradha himself. The flesh of rishis is my daily food. I shall have this lovely damsel for my wife, do you understand? I shall now drink your blood, you villains!" Held in his grasp, Sita trembled with fear. Rama lost his usual self-control and said: "Lakshmana, this is unbearable. Kaikeyi must have known all this when she sent us to the forest!" Rama was bewildered and did not know how to meet the Rakshasa. But Lakshmana, hissing like an angry snake, said: "Rama, you are strong like Indra and, with me by your side, you should not talk dejectedly. Look at what my bow and arrow can do. The earth will presently drink this monster's blood. My wrath which was denied outlet at Ayodhya, I shall now direct on this monster, and shatter him as Indra did the winged mountains of yore. I shall attack this creature and slay him." Viradha roared again: "Who are you? Tell me at once." Rama's mind now cleared. His face glowed with courage and calmly he said: "We are princes of the Ikshvaku race. We have come to live in the forest. May we know who you are?" The Rakshasa answered. "And so, you are the sons of Dasaratha, are you? My father's name is Jaya. And I am known among rakshasas as Viradha. You puny kshatriyas carrying arms, what can you and your ridiculous weapons do to me? I have secured a boon from Brahma that no weapon can hurt me. Leave this girl here and run away, if you wish to save your lives." Rama's eyes grew red with anger. "It is time for you to go to Yama," he said and bent his bow and shot a sharp arrow at the monster. It pierced his body and emerged red with blood, glistening like fire, and fell on the earth beyond. But the rakshasa was not killed. Enraged by the pain, he placed Sita on the ground, and lifting his spear and opening his mouth wide rushed towards Rama and Lakshmana. The princes sent a shower of arrows at him. The arrows stuck so thick on his body that he bristled all over like a gigantic porcupine. The rakshasa however laughed and shook his limbs, and down fell all the darts. He straightened himself and lifted his spear again. Rama and Lakshmana with two arrows broke the spear and rushed at him sword in hand. But he rushed at him sword in hand. But he lifted them both up with his hands and put them on his shoulders and strode off into the forest. Sita saw them disappear in the darkness of the jungle and wept loud. Rama and Lakshmana, seated one on each shoulder, knowing that weapons could not kill him, wrenched off his arms and threw them down. They then attacked him with their hands and feet. Still they could not kill him on account of Brahma's boon, but the agony of his wounds was so great that he howled with it. Unfortunately for him he had asked for immunity from slaughter, but not from pain. The brothers threw down the exhausted monster and Rama planted his foot on his neck to prevent him from rising. The touch of Rama's feet cleared the mist in which the curse incurred in a previous birth had shrouded his understanding, and in the sudden light of recollection he joined his hands and said humbly, "Your feet have trecollection he joined his hands and said humbly, "Your feet have touched me, Lord, and my eyes are opened. I have realised who you are. I am under a curse, but you can save me. I am not a by birth, but a Gandharva. The boon I secured prevents my liberation. If you could somehow kill me, I shall recover my original form and go to heaven." Accordingly Rama and Lakshmana smashed him without weapons and buried him in a pit they dug in the earth. And the rakshasa returned to the world of Gandharvas. Then the princes went back to the place where Sita stood terrified and told her all that happened. They proceeded to the ashrama of Sarabhanga. Indra was there with other gods, talking to the rishi. Knowing that Rama had arrived, he cut short his talk and went away. Then Rama, with his brother and wife, approached the rishi and humbly saluted him. The old ascetic said: "It is for you I have been waiting. It is time for me to leave the body but my wish was to see you first. And so I have been waiting. Now my desire is fulfilled, I pass on to you all the merit of my penances." Rama answered: "My Lord, should I not earn my own merit? How can I receive what you have earned? I have renounced everything to live in the forest. Advise me where I can best find an abode in the forest and send me forth with your blessing." The rishi knew the secret of Rama's avatar and told him: "Learn from the sage Sutikshna where in the forest you should dwell." Then Sarabhanga kindled a fire and entered it. The gross body perished in the flames and a youthful ethereal form rose from the pyre and floated up the heavens. When the rishis of that forest heard the news of Viradha's death they came to Rama and surrounded him. "It is our good fortune, O King," they said, "that you have come to dwell in this region. Hereafter, we shall perform our penance untroubled by rakshasas. Look at those bones scattered all round. They are the remains of ascetics killed and eaten by the rakshasas. The rishis on the banks of Pampa and Mandakini live in constant fear of their lives from these man-eating monsters. The King's duty from which he may not fail without sin is to protect his subjects. Just as householders pay taxes, a share of the merit of our penances goes to the King's benefit. You are radiant like Indra, king of the gods. Protect us from this persecution of the rakshasas. You are our only refuge." Rama answered: "I am bound, O great ones, to obey your command. I gave up kingship and came to the forest in obedience to my father's wish. If in discharging my duty as a son I can discharging my duty as a son I can also serve you and do some good, I shall count myself twice blessed. I shall stay in the forest and destroy the rakshasas and free you from trouble. Shed your fear." Rama's promise of help gave relief and joy to the rishis. Rama, Lakshmana and Sita then proceeded towards the ashrama of Sutikshna. They came to a big hill surrounded by a thick forest which they entered. There they saw bark garments drying in the sun and a little later came upon the old rishi himself. Saluting him, the prince said: "My name is Rama, O holy sage. I have come to have darshan of you. I pray for your blessing." The sage rose and embraced him. "Welcome, defender of dharma. The sage rose and embraced him. "Welcome, defender of dharma. My ashrama is fit up by your presence. It is now yours. When I heard you had left Ayodhya and taken up your abode at Chitrakuta, I knew you would come here, and have lived in hope of seeing you. Else I would have long ago given up this body. The merit I have accumulated I now pass on to you. Take it for yourself, brother and the princess." The sage's face was bright with the light of long holy life. It was the custom of the rishis thus to offer their acquired merit to those who came as their guests. From Rama's answer, we can see how such courtesies were to be received. "O sage, I must earn merit by my own good deeds. With your blessing, I still hope to do so. I wish to dwell in the forest. The sage Sarabhanga directed me here to receive your blessing and seek your instructions as to where I could build a home for the rest of my stay in the forest." The rishi's face was bright with joy and he said meaningfully: "You may live in this ashrama. There are many rishis living round about. The forest is full of fruit and roots. But evil beasts are abroad molesting the rishis and obstructing their penance. The sages are unable to bear this trouble. But for this, the place is good." The prince understood what the sage meant to convey. He bent and strung his bow and said: "Holy sage! I shall destroy these evil-doers. My bow is strong and sharp are my arrows. It is not proper that we should dwell in this ashrama. It may interrupt your penance. We shall find a place for ourselves in the neighborbood. Permit us to do so." That night they stayed in the sage's ashrama as his guests, The following morning, the three got up and bathed in the cool water fragrant with flowers, lit the sacrificial fire, performed their worship and touched the feet of the sage. "By your grace, we spent a good night. We desire to see the other rishis in the region and receive their blessings. It is good to set out before the sun grows hot. Pray, give us leave to go." The sage embraced the princes and blessed them, saying: "Visit the good rishis in the Dandaka forest. They have all gone through great austerities and obtained divine powers. The forest is indeed beautiful with deer and birds and lotus-filled tanks, and the hills with cascades and peacocks. Lakshmana, go now with your brother and with Sita. Come to this ashrama whenever you feel like it." The three walked round the sage according to custom and took leave of him. Sita handed to them their swords, bows and quivers and the princes set out, more radiant than before because of the great sage's blessings.

 30. TEN YEARS PASS 

Now begins the Aranya Kanda. The poet begins with an episode that prepares us for the misfortunes of Sita. A new responsibility has been cast on the prince. He is to destroy rakshasas who molest th

He is to destroy rakshasas who molest the rishis in the Dandaka forest. A fear arose in Sita's heart like a shadow cast by events to come. "Why should you and Lakshmana who are properly to be merely ascetics in the forest" asked Sita of her beloved husband, "take on yourselves this task of protection? You have come here to fulfil a promise of the late King. The duty of protecting the rishis belongs to the ruler who is actually reigning. It is not for you, engaged in penance, to protect rishis. To kill anyone, except in self-defence, is opposed to the vow of ascetic life. But you have rashly promised protection to the rishis. I wonder where this will lead us?" Thus Sita Thus Sita argued in soft and affectionate words while they were going from Sage Sutikshna's ashrama towards some other ashrama in the Dandaka forest. "Bear with me, my Lord," she said, "for seeming to counsel you. I speak but as a weak woman out of my infinite love for you. You know what dharma is. But, men, it is said, are driven by desire three kinds of sin: falsehood, lust and violence. Falsehood is unthinkable in one who for truth's sake has renounced a kingdom and is here in the forest. And as for lust do I know that you will not allow even the thought of another woman to enter your mind. But I am afraid of the third kind of sin. Should we kill one who does not attack us? Whether it is a rakshasa or anyone else, why should we kill anyone who leaves us alone? You were in a hurry, I feel, to give your word to the rishis. To destroy the wicked is no doubt the duty of a kshatriya but can that duty still cling to you when you have renounced the privileges that go with it, and elected the life of a recluse in the forest? The duties of kingship go with actual status. Dressed in garments of bark and with hair matted, you are now an ascetic, pure and simple. Of course, you know best. I am only asking you to think well before undertaking anything." Rama's love and admiration of Sita rose all the more for her is misgivings. "Indeed, my love," he said, "you speak like a true daughter of Janaka. But, Sita, did you not once say yourself that the weapons borne by kshatriyas are for protecting others? When helpless people suffer persecution, how could a kshatriya sit still? When we came here the sages complained of their sufferings and entreated our protection. They could not endure the cruelties of the Rakshasas who looked on them as so much meat and made shambles of the hermitages. Did they not show us a great heap of bones to show what had been done? 'You are the king's son,' they said. 'Our troubles will now end as darkness before the rising sun. You are our only refuge.' Could we princes hear their piteous appeal and refrain from helping them? Every kshatriya, everyone has to do his duty, not the king alone. You are, of course, solicitous for my safety. Even granting that what you say is right, I have given my word and I cannot go back. They said, 'You are our refuge,' and I have given my word to protect them. A pledge thus given cannot be withdrawn. What I have spoken cannot now be unsaid. You and I must tread together the path of dharma. How can we differ?" Talking thus, they went along the forest path. This conversation occurs in the poem like the cloud that precedes the storm. It is the artistic creation of a changing atmosphere and not a random casting up of facile verses. For ten years, Rama, Lakshmana and Sita lived quietly among the rishis. In the great Dandaka forest, there were a number of ashramas where the rishis lived practising their austerities and living practising their austerities and living their lives of abnegation. The princes spent a month in one ashrama, three months in a second and perhaps a year in a third as welcome and happy visitors. The forest was indescribably beautiful, with deer and bison, boars and elephants. The birds, the trees, the creepers, the blue waterlilies, all live again in the beauty of Valmiki's poetry. Rama was very happy these ten years, the joy of association with great and holy men being added to his joy in the quiet companionship of Lakshmana and Sita. These ten years are disposed of in a small chapter. Time happily spent seems short and needs no length in recording. When after ten years had thus passed, the end of their forest life was approaching, Rama wished to have darshan of the sage Agastya who lived in the south. The sage was, the south. The sage was, like Vishwamitra, famous through the three worlds. It used to be said that if all the wisdom and spiritual merit between the Himalayas and the Vindhyas were put on one scale and Agastya sat on the other, southern scale would go down by his weight. There is also the story of Agastya's service during the wedding of Siva and Parvati. All the rishis had gone to Mount Kailas for the great event. Agastya alone, staying in the south, maintained the balance of the earth. Once the Vindhya Mountain steadily grew towards the heavens and threatened to obstruct the sun's passage between the northern and southern hemispheres. The gods grew frightened and approached Agastya for help. The Sage stood before the mountain which bent low in reverence before him. Then he blessed it saving: "May you ever remain thus", and so the mountain stretches low and long even now. So goes the story. Two Rakshasas, Vatapi and Ilvala, gave much trouble to the rishis. The former had obtained a boon that no matter into how many pieces his body was cut up, they would all reunite and his body would be whole and strong as before. IIvala, disguised as a brahmana, would go to the ashrama of one rishi after another and say, "O Learned One! Go over to my humble home and oblige me by accepting the consecrated food prepared for my manes." On no account, according to ancient rule, could one refuse such an invitation. The rishis therefore had to accept the invitation. To them Ilvala served as food his brother Vatapi cut up and cooked lusciously and after the unsuspecting guests had eaten the meat, the host would, according to custom, ask the guests, "Are you satisfied?" The answer would be "Yes. We are content." Then, Ilvala would shout, "Vatapi Come out!" And at the call of Ilvala, Vatapi reunited into life would come out tearing the bowels of the guests. Many rishis had to die in this way. One day, Ilvala tried to play this trick on Agastya. As usual, Vatapi entered Agastya's entrails as meat. Agastya of course knew this, but he was a devotee of Ganapati and had obtained the power to digest the Rakshasa. "Are you satisfied?" asked Ilvala. "Yes, I am satisfied," answered Agastya. IIvala shouted, "Vatapi, come out." Agastya, laughing, said, "Vatapi has been digested, my host!" "What?" cried Ilvala. "Have you killed my brother?" And he rushed against Agastya. The Sage opened his eyes in indignation and the rakshasa was reduced to ashes. No rakshasas would thereafter come near Agastya and he protected the other sages also. Rama first went to the ashrama of Agastya's younger brother other sages also. Rama first went to the ashrama of Agastya's younger brother and obtained his blessings before visiting Agastya himself. Proceeding south and approaching Agastya's place, Rama noticed the brightness of the whole region, the birds and animals playing about without fear and brahmanas gathering flowers for worship. He told Lakshmana to go in advance and announce him to the sage. Lakshmana met one of the disciples of the sage and sent word through him: "Ramachandra, son of Dasaratha, has come with his brother and wife to seek the great sage's blessings. Agastya warmly welcomed the princes. He said: "I heard of your having come to dwell in Chitrakuta, and I was looking forward to your visit. The end of dwell in Chitrakuta, and I was looking forward to your visit. The end of your exile is approaching. Stay here during what remains of it in peace. This place is free from the fear of rakshasas." Rama answered: "I am happy to receive your blessing and I thank you for your gracious welcome. But I have promised protection to the rishis Dandaka and now that I have received your blessings, I must return to that forest." And Agastya answered: "What you say is right." Then the Sage gave to Rama the bow made by Viswakarma for Vishnu and an inexhaustible quiver, as well as a sword. He blessed him saying, "Rama, destroy the rakshasas with these weapons which of yore Vishnu gave me." Agastya advised the prince to spend the rest of his exile at Panchavati. "May God bless you, O, Prince," said Agastya, "take good care of Sita who for love of you cheerfully submits to hardships to which she was not born or accustomed. Women are by nature fond of comfort and averse to hardship but no such weakness is found in Sita. She is like Arundhati. Wherever you are, Ramachandra, with Lakshmana and Sita by your side, the place will be filled with beauty. But Panchavati is itself a beautiful spot and Sita will love to live there, secure in the protection of you both. Fruit and roots are there in abundance. Stay there on the bank of the Godavari. The period of your exile is coming to an end. You will soon fulfil your father's plighted word. Like Yayati, Dasaratha is served by his eldest son." 

31. THE SURPANAKHA EPISODE 

THE Princes and Sita, following Agastya's instruction, took the way to Panchavati. On the way they met a huge figure perched on a big tree. They took it to be a Rakshasa. "Who are you?" asked Rama in an angry tone. The vulture however answered in a voice full of mildness and affection: "My child, I am your father's aged friend." Then he proceeded to tell his story. Jatayu was the brother of Sampati, the son of Aruna the dawn-god, who was brother to Garuda the great eagle-vehicle of Vishnu. He said: "When you leave Sita alone and go hunting in the forest, I shall be looking after her safety." The prince was pleased and accepted the offer of the bird with gratitude. They then proceeded on their journey. Rama was thrilled by the beauty of Panchavati and gratefully offered praise in his thoughts to Agastya for recommending the spot to them. He told Lakshmana: "We can build our ashrama and enjoy our stay here for any length of time. Those hills are near and yet not too near. Look at those herds of deer. The trees with their flowers and the sweetly singing birds, the river, the clean sand, everything is beautiful. Choose for us a good site and build a cottage." Lakshmana did as he was told. He constructed an ashrama. Valmiki pauses here to explain the skill and swiftness of Lakshmana's workmanship. He describes in detail how the mud walls were raised and the thatched roof was made. Rama admires Lakshmana enthusiastically. "You are more than a father to me," said the prince shedding tears of love and joy. We, too, may pause to think how the noble prince Lakshmana acquired this skill. We may infer that in those days education even of princes included a knowledge of the realities of life and development of manual skill such as could enable one to collect materials in a enable one to collect materials in a forest and put a neat cottage for oneself. In the ashrama at Panchavati, Rama and Sita lived happily, lovingly served by Lakshmana. One morning in early winter the three went as usual to the Godavari for their bath and to offer their morning prayers and fetch water for the day's needs. walked conversing about the beauty of the season. Lakshmana thought of Bharata and how he would then be busy performing the ceremonies appropriate to the month. He said: "Bharata is entitled to live in ease but he has taken on himself a life of hardship because we live a life of hardship in the forest. My heart is full of sorrow for him. Even in this cold weather poor Bharata no doubt eats sparingly and sleeps on the bare floor. This cold morning he too is probably walking towards the Sarayu. How fortunate we are to have such a noble brother! Pure in mind and speech and conduct, renouncing all pleasures, he lives a life of austerity for our sake. He is exactly like our dear father and quite the opposite of his mother. How could so cruel a woman as Kaikeyi bear so good a son?" Rama stopped him, saying: "Talk as much as you like of Bharata and our father, but stop condemning Kaikeyi. All that you say of Bharata is true and my thoughts too today go to him in love. How long yet to see him again? When shall we have that pleasure, Lakshmana? When shall we four brothers live together again? Bharata's loving words are still sweetly ringing in my ears." Thus thinking longingly of home and Bharata they bathed in the Godavari on that early winter morning. After offering oblations to their ancestors and prayers to the sun, Rama rose transfigured like the Lord Siva and returned to the ashrama with Sita and Lakshmana. Their morning duties over, they sat whiling the hours with wistful talk of old days and tales of long ago. While they were thus recapturing the past in sweet companionship suddenly there came a Rakshasa woman who saw them. She was Surpanakha, Ravana's sister who was roaming the forest full of the idle thoughts of well-fed ill-taught youth. She was horribly ugly, but had the magic power to assume any lovely form at will. When she saw the godlike beauty of Rama, she was filled with uncontrollable desire for him and accosted him. "Who are you, dressed like an ascetic but accompanied by a woman and carrying warlike weapons and arrows? Why are you here in the forest that belongs to the Rakshasas? Speak the truth." On such occasions it was the courtesy of those days for the person accosted to announce himself and recite his name, city and history and inquire of the newcomer concerning his or her family and the purpose of the visit. Rama began, "I am the eldest son of the great King Dasaratha. My name Rama began, "I am the eldest son of the great King Dasaratha. My name is Rama. This is my brother Lakshmana. And this is my wife Sita. Obeying the behests of my father and mother and in fulfilment of dharma, I am now in the forest. And now please announce who you are. What is your family? You look like a woman of the Rakshasa race. What is your purpose in coming here?" She answered, "Have you heard of Ravana, the heroic son of Visravas and the king of the Rakshasas? I am his sister. My name is Surpanakha. My brothers Kumbhakarna and Vibhishana are also renowned warriors. The lords of this region, Khara and Dushana, are also my brothers. They too are mighty men at arms and wield great authority in these regions. But I am not subject to their control, But I am not subject to their control, but am a free person, free to do what I like and please myself. Everybody in this forest is, as a matter of fact, afraid of me." She said this to strengthen her wooing position. "The moment I set eyes on you," she continued, "I fell in love with you. are now my husband. Why do you wander around with this midget of a woman! I am the mate worthy of you. Come with me. Let us wander at will through the forest. I can take what shape I please. Do not mind this girl of yours. I shall cut her up in a trice and dispose of her. Do not hesitate." Under the influence of lust, she thought in the manner of her race and prated thus. All this amazed and amused Rama. He smiled and said: "Oh beautiful one! Your desire for me will end in trouble for you. My wife is here with me. I do not care to live the life of a man with two wives. But my hefty brother here is untrammelled with a wife, and is as good-looking as myself. He is the proper husband for you. Offer your hand to him and leave me alone." Rama said this, being confident that Lakshmana would deal with Surpanakha suitably. The Rakshasi took Rama's advice seriously and approached Lakshmana saying, "Oh, my hero, come with me. Let us together wander at will in joy through this Dandaka forest." Lakshmana entered into the humor of the situation and said, "Do not be foolish. He is trying to cheat you. What is your status and what is mine? I am here a slave to my brother, while you are a princess. How could you become my wife and accept the position of a slave's slave? Insist on Rama's taking you as his second wife. Do not mind Sita. Soon Rama will prefer you to her and you will be happy with him." Some critic might ask whether it was proper thus to torment a woman, especially a woman in love. But if we exercise our imagination and have before us a monster of ugliness we can understand the situation. It is true that she could assume any charming form she chose, but in the intoxication of lust, she seems to have omitted even this allurement. "This ugly, corpulent and paunchy Rakshasi, with leering eyes blood-shot with lust, her red hair all dishevelled and her voice hoarse with passion, accosted the handsome, beautifully built and smiling Rama", says Valmiki. The Tamil poet Kamban varies the situation by making Surpanakha assume a lovely shape from the outset. Impelled by brute passion, the Rakshasi did as she was told by Lakshmana and went again to Rama. She thought and acted like a Rakshasi for she knew no other way of life. The sight of Sita enraged her. "It is this wretched little insect that stands between you and me. How could you love this girl without a waist? Look. I shall finish without a waist? Look. I shall finish her off this instant. I cannot live without you. Once I have put her out of the way, you and I shall live together happily." Saying this, she sprang on Sita. Rama intervened just in time to save Sita. The farce had gone too far and threatened to become a tragedy. Rama shouted to Lakshmana, "Look, I have just been able to save Sita. Attend to this monster and teach her a lesson." Lakshmana at once took up his sword and maimed Surpanakha and drove her out. Disgraced and mutilated, Surpanakha uttered a loud wail and disappeared into the forest. Bleeding and mad with pain and rage, she flung herself on the ground before Khara, as he sat in state with his colleagues. Yelling with anguish, she related the story of her wrongs. The scorn and mutilation she had suffered was an insult to the Rakshasa race and mutilation she had suffered was an insult to the Rakshasa race which only blood could efface. She said: "Look at me. Rama and Lakshmana have done this and they still alive and roaming in your domain. And you sit here doing nothing." Khara stood up and said: "My dear sister, what is all this? I understand nothing. Calm yourself and tell me what has happened. Who dared to do this thing to you and is he in this forest? Who is he that wants to become food for crows and vultures? Who has stirred up the black cobra? Who is that fool? Where is he? Tell me, and he shall die at once. The earth is thirsty for his blood. Stand up and tell me everything as it happened." "Two handsome young men," said Surpanakha, "have come into the forest, dressed like ascetics and accompanied by a girl. They say they are the sons of Dasaratha. These two together, making an excuse of the girl attacked me and have hurt me thus shamefully. I am thirsting for the blood of these villains. Slay them first. Everything else can wait." Khara ordered his generals: "Go at once, slay these men and bring their lifeless bodies. Drag hither the woman also. Delay not." Fourteen generals set out to do his bidding. In Kamban's Ramayana, Surpanakha is delineated as having come in the shape of a beautiful young woman, entirely human, who tried to tempt Rama. Kamban departs widely from Valmiki in this episode and he makes a beautiful episode of it as will be seen in the next chapter. There are some people who pose as critics of our holy books and traditions saying, "This hero killed a woman. He insulted and injured a woman who offered him her love. He killed Vali from behind, rather than face him and accept honorable defeat. He unjustly banished Sita to the forest at the end of all the adventures. If the banishment of Sita was not unjust and if he rightly suspected Sita's fidelity, why then, we too, must suspect her fidelity." All such criticism is based on a mentality of hatred. We have unfortunately plenty of barren, heartless cleverness, devoid of true understanding. Let those who find faults in Rama see faults, and if these critics faultlessly pursue dharma and avoid in their own lives the flaws they discover in Rama, the bhaktas of Sri Rama will indeed welcome it with joy. If they exhibit the virtues of Rama and add to these more virtues and greater flawlessness, who can complain?

 32. KAMBAN'S SURPANAKHA 

RAMA and Lakshmana drove out Surpanakha, as one takes a stick and drives out a donkey straying into a garden. Such is the brief and simple treatment of this incident by Valmiki. Kamban, the Kamban, the Tamil poet, however, deals with it more elaborately and has made a number of changes in the story. Sitting on the riverbank, Rama watched a swan walking and then looked at Sita, also walking. Noting the similarity in the gait, Rama was pleased and smiled. Sita, for her part, observed an elephant returning from the river and, reminded of Rama's gait, smiled. Thus in Panchavati, beside the river Godavari, love flowed smoothly between the banks of dharma. Just then fate conspired with lust to drag Surpanakha to the presence of Rama. The Lord Vishnu had left the Ocean of Milk and taken birth as Dasaratha's son, to rid the earth of the enemies of the gods. But how was Surpanakha to know this? Beholding the beauty of his person, she wondered: "Is this Manmatha or Indra Beholding the beauty of his person, she wondered: "Is this Manmatha or Indra or Siva or Vishnu? But Manmatha has no body. Indra has a thousand eyes and Siva has third eye in the forehead, and Vishnu has four arms; so he cannot be Indra, Siva or Vishnu. Perhaps, after all, this is Manmatha who has recovered his body through penance, after it had been reduced to ashes by Siva's wrath. If it Manmatha, why should this handsome hero still perform penance? Why should this lotus-eyed youth waste his time in tapas?" So she stood there wondering, watching, unable to turn her eyes away. She thought, "My own form would fill him with disgust. I shall change my appearance and then approach him." She transformed herself into a beautiful young woman and appeared before him like the full moon. Her slender frame was like a golden creeper climbing up the Kalpaka tree in Heaven. Her lovely lips and teeth were matched by her fawn-like eyes. Her gait was that of a peacock. Her anklets made music as she came near. Rama looked up and his eyes beheld this creature of ravishing beauty. She bowed low and touched his feet. Then she withdrew a little with modesty shading her eyes. Rama welcomed her, imagining that she was a visitor from some distant place and inquired: "Which is your place? What is your name? Who are your kinsfolk?" She answered: "I am the daughter of the grandson of Brahma. Kubera is a brother of mine. Another is Ravana, conqueror of Kailasa. I am a maiden and my name is Kamavalli. And what is your purpose in coming here? It is not proper for a woman to speak out the trouble in her mind. And yet I suppose I must speak it out. The God of Love has invaded my heart. You can and should save me." She paused. Rama remained silent. And she went on. "You may wed me with Gandharva rites. You know it is permitted for lovers to come together in this manner. Once we are joined in this way, not only will happiness be ours, but friendship between you and my brother, the great Ravana, will follow. You are alone in this forest and the Rakshasas will molest you. Even if you do not provoke them, they will give you trouble because you are dressed as an ascetic. If you marry me, you will be free from all this danger. Not only that, my powerful people will be ready to serve you in all ways. Consider this well." Thus she pleaded for the fulfilment of her desire, citing authority and appealing to Rama's self-interest also. Rama laughed revealing his beautiful pearly teeth. Just then, Sita was coming towards them through the plants and creepers, herself looking like another creeper. Surpanakha saw and marvelled at her loveliness. Not knowing whom she was, Surpanakha angered by lust, told Rama: "This girl is a Rakshasi in human form. She has come to deceive you. Beware of her. Demonic is not her real form. She is a

her. Demonic is not her real form. She is a Rakshasi that eats raw meat. Throw her out. Have nothing to do with her." Rama laughed again. "You are indeed wise," said he. "You have found out the truth about her." Meanwhile, Sita had come and stood by Rama. Surpanakha could not understand what Rama was laughing for. In her lust, she had quite lost her wits. She hissed at Sita: "Why do you approach this hero of mine, oh Rakshasi? Go away from here." Sita, bewildered and afraid, hung on the prince's shoulder, and she then seemed like a lightning flash hugging a rainbearing cloud. Rama now saw that the joke had gone too far and said: "Dear lady, please stop, lest my brother should hear you. He Rama now saw that the joke had gone too far and said: "Dear lady, please stop, lest my brother should hear you. He is quick-tempered and terrible when angry. I advise you to go back quickly the way you came." Saying this, Rama took Sita with him and went into the hermitage. The fire of her desire unquenched, the Rakshasi spent the night somewheresomehow. In the morning, she thought: "I shall die if I do not get this man. So long as this girl is with him, he will never come near me. I must contrive to carry her off and put her away somewhere and then I may secure his love." Thus resolved, she came again to the ashrama. Rama had gone to the river for his morning ablutions and prayer and Sita was alone in the ashrama. Surpanakha reckoned this was her chance to carry her off. She did not notice that Lakshmana was in the wood nearby. She rushed towards Sita. Lakshmana shouted and sprang on the Rakshasi. Catching hold of her hair, he kicked her and drew his sword. Surpanakha when attacked resumed her own shape and at tacked Lakshmana. Lakshmana easily caught hold of her and mutilated her and drove her off. Surpanakha ran into the forest, bleeding and loudly appealing to her kinsfolk: "Oh, brother Khara! Oh, brother Ravana! Oh, Indrajit! Oh, kings of the Rakshasa race! Are you all asleep? A mere man has insulted me and cut off my nose. Do you not hear my lamentations?" This is Kamban's version of the episode. Surpanakha approaches and tries to attract Rama, hiding her true form and appearing like a beautiful human girl. This variation is supported in a way by Valmiki's description of Surpanakha as Kamarupini, that is, one able to assume what form she liked. The Tamil poet appears to have felt something wrong or wanting in Valmiki's story and has woven an episode showing how bestial passion works. 

33. KHARA AND HIS ARMY LIQUIDATED 

ACCOMPANIED by the fourteen generals of Khara, Surpanakha came back to Rama's ashrama, determined to avenge herself and drink the blood of the princes. Pointing to the two young men, she told her escort, "Look, there stand the men who insulted and mutilated me. Slay them immediately." Rama understood the situation at once and told Lakshmana: "Take care of Sita for a while, while I deal with those fellows." Saying this, he took up his bow. Following the prevailing rules of war, Rama announced himself to Khara's generals and said, "Tell us the reason that you come here. Know that we are here in the forest at the bidding of the rishis for the purpose of destroying their enemies. If you wish to escape with life, leave you wish to escape with life, leave us alone." But the Rakshasas wanted not peace, but war. And the battle began. It did not take long for Rama's arrows to annihilate the Rakshasa generals. Once again, lamenting loudly, Surpanakha went to Khara. The destruction of the powerful detachment he had sent was inconceivable. He could not believe it. He sought to soothe his disturbed sister with soft words. "I have sent warriors unconquerable, each one like Yama. They must have by now fulfilled their mission. Why do you weep'? Why need you bewail while I am here?" Surpanakha rose, and wiping the tears from her eyes, said: "True, you sent your fourteen warriors with me. But the fourteen now lie stiff and cold in death, slain by Rama, whose skill with slain by Rama, whose skill with weapons baffles description. If you have a spark of pride in you, start at once, fight with Rama and save the Rakshasa race. If you do not, the destruction of our people is certain. But if you are afraid, tell me so and I shall understand. These young men who have entered your satrapy are determined to destroy your race, unless you first meet and destroy them.

These words, spoken by his sister in a loud voice before all his courtiers, pierced Khara's heart. "Why do you speak thus terrified by a puny human being? Hold yourself in patience for a moment and you will have his blood to drink." So saying, Khara rose. "Do not go alone!" she said. "Take your army with you." Khara gave orders accordingly. A great army, fully armed, went in advance under the leadership of Dushana. Behind the army Khara proceeded majestically in a chariot. On the way he met with many bad omens which affected the spirits of his host. He laughed and reassured his army, saying: "Never have I been so far defeated in battle. Do not mind these portents. We shall soon crush these two little men and return in triumph." The army took heart at these bold words of their leader. Hearing the tumultuous noise of the approaching army, Rama and Lakshmana prepared for battle. Rama told Lakshmana: "Do you see the signs? It is certain that the Rakshasas of Janasthana are coming here to their death! I see in your face the glory of the victory that awaits us. Arm yourself and take Sita with you to a cave in the hill and look after her. I shall encounter the Rakshasa hordes and destroy them. Go at once. I do not require any help." Saying this, Rama put on his armor and strung his bow. Lakshmana did as Rama bade and took Sita to a mountain cave. A great battle was to follow. So the Devas and Gandharvas hovered in the heavens to watch the fight. They uttered benedictions and prayed for Rama's victory. The rishis had misgivings. How was Rama, standing single, to meet and quell this huge army? As Rama stood there, bow in hand, the radiance of his face was like that of Rudra himself when he bent his great bow Pinaka. The Rakshasa force advanced in proud array, with drums and trumpets and the clanking pageantry of war filling the quarters with clamor and causing the denizens of the forest to stampede in all directions. Rama stood holding his bow with his band on the string. Like great black clouds disturbing the sun the Rakshasa hordes surrounded him. The battle began. But while even the Devas wondered how he could withstand the yelling masses which rushed on him, a constant stream of deadly arrows sped from his bow before which the Rakshasa ranks withered and fell like moths before a blazing fire. Dushana himself now stood in front of Rama. Rama bent his bow and sent his shafts in all directions in an Rama. Rama bent his bow and sent his shafts in all directions in an unceasing stream. Like rays from the sun, and with the speed of light, arrows shot out from the spot where Rama stood, spread out in all directions and brought down warriors, chariots, elephants and horses. The shafts pierced the bodies of the Rakshasas and came out, covered with their blood shining like fire. The army was utterly destroyed and Rama stood still, like Siva at the end of Time. Dushana came again with another great army. For a while he seemed indomitable. But soon Rama's arrows laid low his chariot, drivers and horses. He jumped down and sprang towards Rama. Rama's arrows, however, severed his arms from his trunk. And the monster fell dead on the ground like a huge elephant. Other Rakshasas, who saw Dushana his trunk. And the monster fell dead on the ground like a huge elephant. Other Rakshasas, who saw Dushana falling, rushed against Rama and were also slain by the arrows that sped from his Kodanda bow. In this way, the whole army of Khara was destroyed. It had come roaring like an ocean and now it lay still, a mass corpses and severed limbs and derelict weapons and broken chariots. Only Khara and Trisiras remained. As Khara rushed forward to meet Rama, Trisiras stopped him saying: "I shall go first and kill Rama. Or else, I shall be killed. After I am dead, you may meet him." The three-headed Rakshasa mounted on his chariot attacked Rama with his arrows. Rama met them with arrows that hissed like deadly serpents. At last Trisiras collapsed and fell spitting blood. His followers fled like deer. Khara, seeing this, cried: 'Hold' to the fugitives and directed his chariot against Rama. His confident pride was gone but he fought manfully. The shafts sent by the two warriors covered the sky. Khara stood like Yama in his chariot, sending his stream of arrows. For an instant, Rama leaned on his bow. In that interval Rama's armor was pierced by Khara's arrows and showed the prince's body shining like the sun. Rama now took up the bow of Vishnu and laid low Khara's chariot and cut his bow in twain. Khara then took his mace and approached Rama. The Devas and rishis watching the battle became anxious and renewed their benedictions. "You have been a terror and a plague to mankind!" exclaimed Rama. "Strength of body is no protection to an evil-doer. You have persecuted and killed rishis engaged in penance in the forest. You will now receive the punishment due for these sins of yours. The spirits of the rishis whose flesh you fed on are now witnessing your punishment from their aerial chariots. I have come to the Dandaka forest to destroy wicked Rakshasas. My arrows will pierce the bodies of all your kinsfolk. Your head will soon roll on the ground like a ripe fruit." "Human worm!" exclaimed Khara. "Son of Dasaratha! Have done with boasting! You are proud because you have killed a few common Rakshasas. A hero boasts not as you do. Only a Kshatriya banished by his people can talk boasting like this. You have shown you can brag. Let us see now if you can fight! Your words have blazed up like burning straw with little heat or life. Here I stand mace in hand, like Yama to take your life. Evening approaches. Be prepared to lose your life. I am here to avenge the death of these my followers whom you have killed." So saying, he whirled his mace, and hurled it at Rama. The mace was split So saying, he whirled his mace, and hurled it at Rama. The mace was split by Rama's arrows into splinters which fell harmless on the ground. "Have you finished speaking, Rakshasa? Now you shall die. This forest will be safe hereafter and the rishis will live in peace," said Rama. Even while Rama was speaking, Khara pulled out by its roots a huge tree, and gnashing his teeth, threw it at Rama. But this too Rama split by his arrows. And fearing further delay, he aimed deadly darts at Khara. The wounded Rakshasa sprang on Rama intending close combat with him. But the latter avoided contact by stepping back and laid him dead with a shaft which clove his breast. The Devas showered flowers from on high and cried in joy: "Rama has killed the sinful Rakshasa. Men can live in peace in the Dandaka forest hereafter. Within The Devas showered flowers from on high and cried in joy: "Rama has killed the sinful Rakshasa. Men can live in peace in the Dandaka forest hereafter. Within an hour Rama has destroyed Khara, Dushana, Trisiras and their whole army. Indeed he is a hero." Sita and Lakshmana returned from the cave. Lakshmana embraced Rama and rejoiced that single-handed he had fulfilled the promise of safety he had given to the rishis.

How did Rama all alone perform these feats? If one observes a cow guarding her calf and scattering a whole crowd of men, one can realise the power of love. Love is a supreme quality which according to occasion manifests itself in diverse heroic forms such as valor and self-sacrifice, just like gold which can be changed for silver or goods or other things of value. When God assumes human form and is engaged in fulfilling His promise to save the helpless, His limitless power comes into play.

34. THE PATH OF RUIN 

AKAMPANA, one of the few Rakshasas who survived the great slaughter at Panchavati, fled to Lanka and seeking audience of Ravana, said: "Almost all our people who occupied Janasthana are dead and Janasthana is now an empty ruin. I alone have managed to escape with life." Ravana was furious with anger. He stared and violently shouted: "Who destroyed my lovely Janasthana? Was it Yama or Agni or Vishnu? I shall deal death to the god of death. I shall burn up both the god of fire and the sun. I shall strangle and suffocate the god of wind. Tell me, who was it that destroyed Janasthana and killed my men heedless that I am here to avenge? Speak out at once." It was ever dangerous to carry unpleasant news to tyrants. Akampana was frightened by the king's rage and said, "I shall speak, if you give me protection." He then told his tale. "Rama, son of Dasaratha, a young warrior, lion-like in fierce valor, a hero who has already acquired fame among men, fought with Khara and Dushana at Panchavati and destroyed them." The Rakshasa king hissed like a cobra and said: "What are you talking? How did this happen? Did Indra and the divine hosts come down to earth and fight on Rama's side?" Akampana answered: "No such thing happened, great king. Alone did Rama stand against our whole army and its commanders and destroyed them all. And Khara and Dushana too were slain. The deadly arrows issuing from Rama's bow like five-headed serpents pursued the Rakshasas wherever they went and destroyed them." And he went on to describe at length Rama's skill and speed in the use of his weapons. And so Ravana learnt that Dasaratha's son, Rama, with his younger brother Lakshmana was at Panchavati and that he, alone without even his brother's aid, had done it all and that no gods had come to their aid. "Well," said Ravana, "I do not understand this but I shall start at once. I shall destroy these little worms of "Well," said Ravana, "I do not understand this but I shall start at once. I shall destroy these little worms of men and return." And he rose. "Hear me, great king, before you go," said Akampana, and explained once again Rama's strength and courage. "Listen to me. No one can fight with Rama and conquer him. When I say 'No one,' I mean 'No one.' Not even you can do it. Because you have promised me protection, I dare thus to tell you the plain truth. There is only one way of killing him. His wife is with him. The whole earth holds not her equal in beauty. If you contrive to carry her off, separation from her will kill Rama; so great is his love for her. Consider how you can do this. Do not think of battle with him." When he heard of Sita's beauty, the Rakshasa's desire was kindled. He When he heard of Sita's beauty, the Rakshasa's desire was kindled. He began to think that the defeat of Khara and his hosts was indeed a fortunate event that brought him an opportunity for gaining one more beautiful queen and wife. He welcomed Akampana's advice and said: "Tomorrow morning I shall go. I think your plan is good.Accordingly Ravana set out in his mule-yoked flying chariot which gleamed like the moon among the clouds as it sped fast in the air. He went straight to Maricha's dwelling. Maricha duly welcomed his king and inquired what urgent necessity brought him there. Ravana answered: "Hear me, Maricha. You and you alone can help me. Janasthana has been destroyed and so too the whole army I had stationed there. All this is the work of Rama, son of Dasaratha. Isn't it amazing? To avenge myself, I am resolved to carry off his wife. In this I need your advice and help." Maricha ,whose experience of Rama's prowess had seared into his soul, was horrified and tried to dissuade Ravana from his mad enterprise. "What plan is this? Some enemy determined to destroy you, but pretending to be your friend, has given you this plan of carrying off Sita. Whoever gave you this advice wishes the end of the Rakshasa race. It is like advising you to put your hand into the mouth of a sleeping cobra and pull out its fang. Haven't you a happy home and devoted wives? Return to them, and enjoy your life and prosperity. To hanker after Rama's wife is the highway to disgrace and destruction and the annihilation of the Rakshasa race." Ten-headed Ravana went back to Lanka, for Maricha's counsel appeared right to him. Ravana must have then remembered the omission in the series of boons he had secured. He had obtained immunity from the attacks of all beings except men. Rama's shafts had conquered and killed the whole army with Khara, Trisiras, Dushana and other mighty warriors. Thinking of all this, Ravana accepted Maricha's advice. But fate would not let him be. Ravana was seated on his throne with his counsellors around him. Majesty shone on his face like a sacrificial flame fed with ghee and his mighty body showed the scars of many wounds received in victorious battle against gods, asuras and others. His strength and courage were limitless, so was his adharma. He had no equal in persecuting Devas, spoiling sacrifices and carrying away women. The hosts of Devas and asuras were mortally afraid of him. He was a terror to all creatures. Enjoying wealth and varied pleasures, freed from the fear of death, the ruler of Lanka knew no master or rival and feared neither God nor sin. With his ten heads, large eyes and huge limbs, his figure was terrible, but it also possessed the marks of royalty. Gorgeously dressed and bejeweled as he sat on his throne, surrounded by his ministers in the midst of the splendor Gorgeously dressed and bejeweled as he sat on his throne, surrounded by his ministers in the midst of the splendor of the despoiled world, there suddenly appeared before him like the vision of the doom to be, his sister Surpanakha, bleeding and mutilated, a shape of pain and sorrow and shame. While all looked at her with horror struck eyes in stunned silence, her anguish broke out in burning words. "What a fool are you that, sunk in sensual pleasures and arrogantly secure of sovereignty.You are not awake to the deadly danger that threatens your existence at your very doors! Surely that king who is drunk with self-importance and dead to all portents that threaten king who is drunk with self-importance and dead to all portents that threaten his state is doomed to shame and destruction! No object is of less account or more contemptible than a ruler who falls through his own remissness. Know you not that your brothers, Khara, Dushana and Trisiras and your gallant army of fourteen thousand fierce Rakshasas have been exterminated by Rama, a mere man, and that your outpost at Janasthana has been destroyed? One moment I saw single warrior stand proud in the glittering pageantry of war and the next, they lay dead slain by that man's arrows, strewing the ground like ripe crops devastated by a terrible hail-storm. And you see me, your own sister, disgraced, mutilated and heartbroken! Have you no thoughts of vengeance, you, a hero, a brother, king?" Stung by her contempt and heart-struck by her suffering and sorrow, Ravana said: "Be sure you shall have vengeance. But this Rama, who is he? What sort of man is he? What are his weapons? How does he fight? What seeks he in Dandaka forest? And how happened it that you were so cruelly mutilated?" She gave a description of the brothers and Sita, dwelling on the virile beauty and powers of the brothers, probably with a view to provoke the envious jealousy of the Rakshasa. And growing enthusiastically eloquent about the superlative loveliness of Sita, she said: "I have no words to describe her perfections. I have never seen such sublime beauty in any created thing, be it Gandharva or Kinnara or a daughter of man. And now, I will tell you why this ghastly outrage was perpetrated on me. On seeing this Sita, I felt that none but you deserved her and that she was fully worthy to share your bed and out of my love for you I tried to carry her off for you. Lakshmana, who was standing by, prevented it and, springing on me, disfigured and disgraced me thus. For your sake, all this I have suffered. If you wish to avenge this insult and protect the honor of the race, rise and go at once. Apart from revenge for the insult I have suffered, secure for yourself a wife worthy of you. If you capture her and disgrace Rama, the spirits of the warriors who were slain in Dandaka would be satisfied. I too shall feel that some amends have been made for the dishonor done to me. You do not know your own strength. You can easily secure Sita, and make her your own. And can you remain indifferent to the insult to your race? Khara and Dushana lie dead in Janasthana because they dared oppose Rama. Think of all this and do what is right. Save, oh, save, the honor of our race." Listening to these words of his sister and her praise of Sita's beauty, Ravana dissolved the council and retired to muse alone. He had to think and think again, because he remembered what Maricha had told him. He turned in his mind the pros and cons and finally coming to a decision ordered a chariot to be kept ready in secrecy. It was ready, his golden chariot, drawn by mules bearing demon faces. Mounting it, he passed over sea and land and citiesit, he passed over sea and land and cities. As he looked from his magic chariot at the sights of the summer season down below, his passion grew stronger. He reached Maricha's ashrama and met Maricha who, with matted hair and bark garments, lived the life of an ascetic. Seeing his king and kinsman, Maricha welcomed Ravana duly and said: "Why have you come all this way a second time and unannounced?" Ravana, skillful in speech began: "I am in great trouble from which only you can save me. I beg you for help. Do you know how my brothers, under my orders, ruled Janasthana and how they and their warriors knew no opposition all these years? But now this man Rama has killed them and their whole army. Without a chariot, and standing on the ground, his arrows have pierced to death all our kinsmen. Today, in the Dandaka kinsmen. Today, in the Dandaka forest, rid of Rakshasas, the rishis live fearless lives. This Rama is a worthless prince banished by his father, no doubt for some crime. He has been wandering in the forest alone with his wife, Sita. fellow dressed like an ascetic but enjoying sense-pleasures, this renegade from dharma, proud of his strength and for no other reason, has mutilated the face of my sister and insulted our race. My sister who has suffered this pain and shame had come and complained to me. If, with all this, I sit still and do nothing, would I still be a king? To avenge myself I have decided to carry off Rama's wife from the Dandaka forest. To disgrace and punish this Rama is a duty I owe to my race. And for this I need your help. With you to help me, I have no fear. In courage, strength, skill and magic powers, none on earth can equal you. That is why I have come to you. You cannot refuse me. I will tell you how you can help me. You should turn yourself into a golden deer, a golden deer with silver spots, casting a spell on all eyes. In that shape romp in front of Sita near Rama's ashrama. True to the character of women, she will insist on Rama and Lakshmana pursuing and capturing you for her. When they are thus engaged and she is left alone, I shall easily carry her off. Sita is a most beautiful woman. Rama losing such a wife is sure to languish in sorrow and lose his manly spirit. It will then be easy to kill him and avenge ourselves." Maricha stared at Ravana. His face became pale and his mouth grew parched. He was frightened by Ravana's plan. With his experience of Rama's prowess and his own wisdom born of penance, Maricha saw what was going to happen. He knew that Ravana's sinful purpose had not the ghost of a chance of success. It was clear to him that the noose of fate was round Ravana's neck dragging him to inevitable ruin. He had spoken no doubt of the honor of the Rakshasas, of the duties of kingship and of the insult to Surpanakha. But he was really impelled by a lustful desire to possess Sita. All this Maricha saw. We should analyse Surpanakha's motives too. She had suffered because of her own uncontrollable carnal desire. Though it was Lakshmana who mutilated her she was not so angry with him as with Sita who stood between her and her desire and whose beauty and virtue she hated as darkness hates light. The one desire that now burned in her heart was to avenge herself by bringing disgrace on Sita. In order to use Ravana for this purpose, she described Sita in such glowing terms to him and kindled his lawless passion. The rest of her talk was ancillary to her main purpose. Reference to the honor of the race, the security of his empire, the slaying of his kinsmen and so on was only to serve her main purpose which was to rouse Ravana's lust which was to rouse Ravana's lust and make him desire Sita and he was caught in the snare.

35. THE GOLDEN STAG 

MARICHA told Ravana, "I have listened, my king, to all that you have said and I am filled with boundless sorrow. It is easy to flatter. Flattery is ever pleasant to the ears. Those who utter good though unpalatable advice are few; and fewer still are those who welcome it when given. Yet it is my duty to speak to you the harsh truth. Sweet words might please you now, but will surely lead you to danger and ruin. Your informants have not told you the truth about Rama. Do not be deceived by what you have heard from others about this Rama. He is neither a renegade nor a criminal, but a dutiful son who is in the forest to honor his father's word. Far from being a weakling or coward, he is a mighty warrior, whose equal in arms does not exist. Do not make him your implacable enemy and bring ruin on your people and your kingdom. From what 35. THE GOLDEN STAG 

MARICHA told Ravana, "I have listened, my king, to all that you have said and I am filled with boundless sorrow. It is easy to flatter. Flattery is ever pleasant to the ears. Those who utter good though unpalatable advice are few; and fewer still are those who welcome it when given. Yet it is my duty to speak to you the harsh truth. Sweet words might please you now, but will surely lead you to danger and ruin. Your informants have not told you the truth about Rama. Do not be deceived by what you have heard from others about this Rama. He is neither a renegade nor a criminal, but a dutiful son who is in the forest to honor his father's word. Far from being a weakling or coward, he is a mighty warrior, whose equal in arms does not exist. Do not make him your implacable enemy and bring ruin on your people and your kingdom. From what you

people and your kingdom. From what you are bent upon, it looks as though Sita was

born only to compass your ruin. The race of Rakshasas and Lanka itself will soon be destroyed on your account. Who is the enemy that has put this disastrous thought into your head? Who has given you this bad advice to take you, your kingdom and your race to danger and destruction? Who told you that he was a lover of pleasure and falsehood? Rama is the embodiment of dharma. He employs his strength and courage in the service of dharma. As Indra is surely the first among the gods, Rama is first among mortal men. How dare you, how could you, cast longing eyes on Sita? Will Sita ever yield to you? Take her from Rama indeed! Can one deceive the sun and steal from him his light? You will be reduced to ashes if you approach the blazing fire of Janaka's daughter. Do not fall a prey to Rama's shafts. Do not seek your own death. Do not approach the fire guarded by Rama. One should not launch on a course of action without full thought. You can never vanquish Rama in battle. O, Ruler of the Rakshasas, do not turn a deaf ear to my words. Do you remember how, in olden days, proud of my strength, I disturbed the rites and sacrifice of the sage Viswamitra. In those days Rama was but a boy; yet Viswamitra had, with Dasaratha's permission, taken young Rama to protect his sacrifice. That sage knew Rama's prowess. I approached the place to put out the sacrificial fire with contaminating blood and flesh and then I came up against the boy Rama. What do you think happened? He let loose an arrow which killed Subahu on the spot and with another he swept me off my feet and hurled me into the sea. Rama the boy is now a man, immeasurably stronger and more skillful in arms! Do not incur his wrath. Do not bring ruin on your people who are now enjoying wealth and pleasure. Do not harbor thoughts about Sita and bring down destruction on your rich and beautiful city and certain death on yourself. If your persist in your foolish project, O Ravana, I see before my eyes the ruin that awaits you. I see Lanka in flames and her streets littered with death, and her widows and orphans loud in lamentation. Avoid this great sin. If you are angry with Rama fight him face to face and meet your death like a hero. Do not follow a fraudulent path and drag me into it. Go back and be happy with your numerous wives. Do not invite Yama to your land and race!" Thus Maricha earnestly pleaded for the good of Ravana who, however, was far from pleased or convinced. How could good advice prevail on a victim of lust? Like a sick man rejecting medicine, Ravana refused to listen to Maricha's counsel. "If aounsel. "If a king" said Ravana, "wants to know whether a thing should or should not be done, it is open to his adviser to examine its advantages and disadvantages, but I have not come to you for such advice. I am king and I have come to tell you that I have decided to do this. I expect and want your help to carry it out. You forget the loyalty due from you and dare tell me that what I contemplate is wrong. On this matter, I have considered everything and reached a decision. This insignificant creature whom you extol is unworthy of the honor of a formal challenge to battle from me. What more is he than a man driven out of his own country, a fool who has allowed himself to be cheated by a woman and has to be cheated by a woman and has been deprived of his rights? The proper treatment or such a fellow is to disgrace him by carrying off his wife. This is a matter determined and concluded. Your remarks are therefore irrelevant. You should do what I want you to do and that is not much. Transform yourself into a strange and beautiful stag and before Sita and attract her attention. Sita will send Rama to pursue and capture you. You should draw Rama away to a distance and simulate Rama's voice and cry 'Ah, Sita, Ah, Lakshmana!' Hearing this Sita will conclude that Rama is in danger and she will force Lakshmana to go to his help. When thus she is alone, I shall carry her off to Lanka. Once you have rendered me this help, you will be at liberty to do what you like. But if you will not help me now, understand, your life shall be forfeit." Maricha thought within himself. "My frenzied Ravana who is already under the shadow of doom will not listen to advice. Sinful desire is driving him to Yama. It is better for me to be killed by Rama than by Ravana. At least then I would yield my life to a foe." And so be agreed to the proposal. He said: "I have given you good advice, but you will not listen. If I carry out your wishes, I am sure to die. But not more sure than that you will also perish, not long after with all that is yours. So will our race. Some enemy of ours wishing our destruction has set you on this course, someone who envies you. I would rather be killed by a foe whom I respect than by you. Come, let us go to Dandaka." Ravana was overjoyed and embraced Maricha saying: "Now you are again my dear old Maricha." The two ascended the chariot and proceeded towards the Dandaka forest. They flew over cities, mountains, rivers and kingdoms. Reaching Dandaka, they espied Rama's ashrama in a banana garden. They alighted at a distance and Ravana took Maricha by the hand and, pointing to the ashrama, told him to do his part according to their plan. At once Maricha transformed himself into a wonderful deer. Every part of the animal had its own different hue and exquisite beauty. Like a rainbow in the sky, it charmed the eye of the beholder. Gold, silver, diamonds, gems and flowers seemed to appear in succession on its beautiful skin. It was like a living stream of jewels flowing on a beautiful golden body. With such surpassing beauty the magic deer wandered here and there, now resting for a while and now pursuing its graceful gambols. It would sometimes bend and nibble the grass on the ground, again lift its head up to eat the tender leaves of plants. Sometimes walk slowly near the ashrama and again jump away and disappear and reappear at a distance. Sometimes it would join a herd of deer; then it would part from it and walk alone. The other deer would smell him and away in sudden terror. Sita, who was then gathering flowers in the forest, looked at the stag and stared spell-bound at its wondrous beauty. The deer, too, stared back at her and ran here and there in front of her, shedding a new beauty on the landscape. "Do come and look! Do come and look!" cried Sita, eager that Rama and Lakshmana too should see that wonderful stag. "Come quickly, quickly!" she cried. Rama and Lakshmana came out of the cottage and saw the exquisite creature and marvelled at its beauty. Lakshmana grew suspicious. It seemed to him it was no ordinary deer, but a Rakshasa in disguise. Both Rama and Lakshmana had heard about Maricha and had been told how, assuming the form of a deer, he would often beguile and dest

away in sudden terror. Sita, who was then gathering flowers in the forest, looked at the stag and stared spell-bound at its wondrous beauty. The deer, too, stared back at her and ran here and there in front of her, shedding a new beauty on the landscape. "Do come and look! Do come and look!" cried Sita, eager that Rama and Lakshmana too should see that wonderful stag. "Come quickly, quickly!" she cried. Rama and Lakshmana came out of the cottage and saw the exquisite creature and marvelled at its beauty. Lakshmana grew suspicious. It seemed to him it was no ordinary deer, but a Rakshasa in disguise. Both Rama and Lakshmana had heard about Maricha and had been told how, assuming the form of a deer, he would often beguile and dest

Lakshmana had heard about Maricha and had been told how, assuming the form of a deer, he would often beguile and destroy those who came for hunting deer in the forest. Lakshmana said, "This is no ordinary animal. This is a trick of the Rakshasas.

But Sita said: "Do catch this deer for me. We shall bring it up as a pet in the ashrama. This is the most beautiful creature I have so far seen in this forest. Look! Do look at it. What color! What playfulness!" And so she went on, talking of the deer and desiring to possess it. And she pleaded: "Do somehow catch it for me." She begged Rama: "Soon we shall have to return to the city. Should we not take some rare thing from the forest to Ayodhya? How beautiful it will be, this exquisite creature moving in the inner apartments of our palace? Bharata would be so pleased. I should love to give it to him. Do my beloved, catch it for me. Somehow catch it for me." Sita saw that Lakshmana did not seem to like her importunity. This only made her more determined to persuade Rama to get it for her. If a strong desire creeps into our heart and someone stands in the way of it, we are angry with him no matter how dear he may be to us. This unfortunate truth about the way that desire works in the human mind is explained clearly by the Lord in the Gita. It was demonstrated by what happened in Sita's heart now. "Look!" she exclaimed, "it is all gold! Look now! It is all silver! If you cannot capture the creature alive, at least bring it down with an arrow and let us take the skin home. We shall never again see such a beautiful skin. It would be a lovely thing to sit on. Look. It is going away. Do go and catch it alive. Or else, let me have at least the skin." Again she said, "Look, look again. All these long years, I never saw such a beautiful thing in these forests. It is like a cluster of shining stars!" Rama could no longer resist her entreaties. He said to himself: "Even if Lakshmana be right and the creature is a Rakshasa so much the better reason for killing it. What is there to be afraid of? If I cannot catch it alive, I can bring it down with an arrow and give the skin to Sita. When she is so keen on having it, is it not my duty to get it for her?" And he told Lakshmana to bring him his bow and arrows. Lakshmana's heart was not in it, but he obeyed. And Rama set out saying: "Mind, Lakshmana, remain by Sita's side and guard her vigilantly. I shall come back soon with this stag alive or killed. Do not be anxious. Even if this is a Rakshasa, what does it matter? It will share the fate of Vatapi. If this has come here to cheat me, as Vatapi tried to cheat Agastya, me, as Vatapi tried to cheat Agastya, why then, it will be the victim of its own deceit. What can this animal do to me? Stag or Rakshasa, it is all the same." Again he said, "Be careful. Mind Sita. Anything might happen at any time. Be vigilant." Destiny had set the stage for misfortune. Strangely enough Lakshmana, who was by nature hasty and quick to act, was suspicious on this occasion and Rama, who was usually circumspect now yielded to Sita's foolish wish, and disregarding Lakshmana's warning, went in pursuit of the Maricha-stag. In order to give Ravana plenty of time and opportunity, Maricha kept within sight of Rama, but beyond his reach, sight of Rama, but beyond his reach, and drew him on and on like fate. The deer would take a few steps, then stop and turn and stare at the pursuer. Then suddenly it would start as if in fear. Pricking its ears, it would spring drawing up its hooves to its breast. It would disappear for a while among the trees. Emerging soon on some tall mound, it would display its lovely outline framed against a passing cloud. Sometimes it allowed near approach though tired and so easy of capture but presently it would spring up and bound far away. This went on until Maricha took Rama far out. Then the Rakshasa realised this game would not go on forever and that his end was near. Rama, tired of the pursuit, bent his bow and sent forth an arrow. It pierced the stag. Maricha resumed his natural form and simulating Rama's voice called out, "Ah Sita, Ah Lakshmana!" and fell dead. "Lakshmana was right," said Rama to himself. "This deer was indeed a Rakshasa." He thought further: "Hearing his last cry, maybe, Sita will be deceived. She is likely to be overwhelmed by fear." He then said to himself again: "What if Sita entertains false fears? Lakshmana is there by her side." His heart then swelled with pride and joy, that he had a brother like Lakshmana, so loving and so steadfast. How could Rama guess what was happening at that very instant in the ashrama, and what painful words Lakshmana had to bear from Sita? Truly, the way of destiny is cruel. 

JAI SRI RAM/JAI SITA RAM/OM SRI RAM JAYA RAM JAYA JAYA RAM.

36. THE GOOD BIRD JATAYU 

"ALAS, alas! Ah Sita! Ah Lakshmana!" So cried Maricha simulating Rama's voice. And Sita was deceived. Trembling like a plantain tree in a storm, she cried: "There, Lakshmana, do you not hear your brother's voice? Run, run at once to his help!" Overwhelmed by fear and seeing Lakshmana unwilling to move, she appealed to Lakshmana again and again in an agony of anxiety: "I hear my Lord's voice in distress. Go, go at once! Do not delay!" she cried. "He is in some great danger. Did you not hear his cry for help? Why do you still stand here? Your brother is no doubt surrounded by Rakshasas and cries for help. Instead of rushing to his rescue, you stand still here!" Lakshmana knew the wiles of the Rakshasas and remembered his brother's command. He would not move. Sita grew furious in her agony of fear and doubt. She beat her breast with both hands and shouted in uncontrollable fury: "Son of Sumitra! Have you too turned foe? Have you been an imposter all these years? Have you been with us waiting only for Rama to die? Pretending to be his friend, were you hoping all the time for his death to secure me thereafter? Why else do you stand here, wicked wretch, and refuse to go to his rescue when he cries for help? Traitor! Imposter!" These cruel words pierced Lakshmana's heart like poisoned arrows. He closed his ears with his hands. These cruel words pierced Lakshmana's heart like poisoned arrows. He closed his ears with his hands. He spoke gently to Sita, who was in tears of wrath: "Vaidehi, Rama can encounter and vanquish any foe in the world. There is no need to fear, O more than mother! Calm yourself. None in the universe is strong enough to touch our Rama or do him harm. What you have uttered is unworthy of you, my mother. Do not fear or grieve. You will surely see Rama return with the body of the stag you wanted. The voice we heard was not his. It is a Rakshasa's trick. Do not be deceived and grieve for nothing. My brother has posted me here to watch over you. Do not ask me to leave you alone and go. I cannot disobey my brother. Since we slew the Rakshasas These cruel words pierced Lakshmana's heart like poisoned arrows. He closed his ears with his hands. He spoke gently to Sita, who was in tears of wrath: "Vaidehi, Rama can encounter and vanquish any foe in the world. There is no need to fear, O more than mother! Calm yourself. None in the universe is strong enough to touch our Rama or do him harm. What you have uttered is unworthy of you, my mother. Do not fear or grieve. You will surely see Rama return with the body of the stag you wanted. The voice we heard was not his. It is a Rakshasa's trick. Do not be deceived and grieve for nothing. My brother has posted me here to watch over you. Do not ask me to leave you alone and go. I cannot disobey my brother. Since we slew the Rakshasas These cruel words pierced Lakshmana's heart like poisoned arrows. He closed his ears with his hands. He spoke gently to Sita, who was in tears of wrath: "Vaidehi, Rama can encounter and vanquish any foe in the world. There is no need to fear, O more than mother! Calm yourself. None in the universe is strong enough to touch our Rama or do him harm. What you have uttered is unworthy of you, my mother. Do not fear or grieve. You will surely see Rama return with the body of the stag you wanted. The voice we heard was not his. It is a Rakshasa's trick. Do not be deceived and grieve for nothing. My brother has posted me here to watch over you. Do not ask me to leave you alone and go. I cannot disobey my brother. Since we slew the Rakshasas Janasthana, their people are trying to avenge themselves in various ways. We should not be misled by their false forms and voices. It was not Rama's cry for help. You need not be afraid in the least." But Sita's fear grew to a frenzy and with eyes red with anger she uttered terrible words: "Taking advantage of what you call your brother's command, you stand unmoved by his cry of anguish are prepared to let him perish! Oh, how completely have you been deceiving us, Rama and me, all these years! Base, wicked, selfish wretch calling yourself brother! O, you false friend, do you rejoice that Rama is in dire peril? I now see why you followed us into the forest. Have you been set on by Bharata? Have you all become my lord's enemies? Have you all joined together in a wicked conspiracy? I, who have lived with Rama, shall I ever look at you or another? When Rama dies, I die with him. Know this for certain." Sita burst into a rage which completely overwhelmed Lakshmana. Her cruel words pierced and burnt into him like poisoned arrows. His hairs stood on end. He clasped his hands in worship and said: "O Mother! O Goddess! How can such words issue from your mouth? Like redhot iron they burn my ears. Cruel and unjust are these thoughts of yours. With all the gods for witness, I swear, your suspicion is wrong. I see now that after all you are a woman like other women quick to think evil of others. I fear a great tragedy is about to befall you. Otherwise you could not have thought and spoken evil of me." And innocent Lakshmana trembled in fear of some dire calamity that was to come over them. But Sita said: "Look here, here is plenty of dry fuel. I shall light a fire and fall into it. Or I shall drown myself in the Godavari. Or I shall hang myself dead, unless you run immediately to the help of Rama. Now, once again, I ask, will you not go? Or shall I perish?" She beat her breast and cried. Lakshmana could bear this no longer. He raised his hands in solemn worship and said: "Very well, sister. I shall obey you and disobey my brother. I shall leave you alone. May you be safe and well! May the gods of the forest protect you! I shall do your bidding. I see bad omens. I fear greatly. I wonder if I shall ever see you with Rama again. Yet I shall go!" And he went, unwillingly and looking back every now and then. Lakshmana walked with his heart troubled and heavy with anger and sorrow. How could he bear to hear the cruel words of Sita? How could he forget them? Sorely wounded was the heart of the prince who had renounced everything to be with his brother. Lakshmana went in the direction that Rama had taken. Ravana, who had been waiting for this, now approached Rama's ashrama. He transformed himself into a mendicant ascetic, clad in clean saffron clothes and his lips uttered Vedic hymns while in his heart was ugliest evil. Sita was standing at the entrance of the cottage, her eyes fixed on the forest, eagerly looking for Rama. Ravana beheld Sita. At sight of her, the desire planted in his heart by Surpanakha took good root and grew rapidly irresistible. He was more determined than ever to possess Sita. Seeing this wandering ascetic, clad in saffron clothes, carrying his water-pot and staff, Sita greeted him respectfully, according to the courtesy due to holy men. He desired hospitality. As in duty bound, she offered him a seat and placed before him some fruits and roots as was the custom. The ascetic sat and looked again at Sita. His desire grew stronger. Sinner and Rakshasa though he was, he had Rakshasa though he was, he had an instinct that made him wish to win her heart; he wished not to ravish but to secure Sita's willing consent and make her his wifeThe King of Lanka wanted and hoped to persuade Sita. He thought she would yield to him for his wealth and power, turning her back on poverty-stricken Rama. He thought also that this would be the best way of disgracing and punishing Rama. He expected Sita to behave like other women he had known. Seated in front of the fruits and roots offered by Sita, the ascetic began to praise Sita's beauty in terms too warm for a genuine ascetic. He dwelt on the charms of her person and asked: "Who are you? Why are you here alone in the forest haunted by Rakshasas and wild beasts?" She was astonished but answered his questions. She hoped the prince would return at once and kept her eyes fixed on the doorway. Little by little the visitor revealed who he was and described the greatness of his origin and family, his power and wealth. After exalting himself, he proceeded to run down Rama and concluded. "Be my wife and live a glorious life with me in Lanka. Come, let us go!" In this unexpected situation, Sita's purity gave her courage to defy the powerful monster whom she now knew for what he was. "Base and wicked fellow! Your destruction is near. Leave this ashrama if you would escape with life" she said, hissing like an angry cobra. The Rakshasa was furious. He completely threw off all pretence of disguise and gentleness and assumed his real imperious wickedness. With one hand he caught hold of her hair and with the other lifted her up and carried her to the chariot which waited for him behind the trees. Forcing her into it, Ravana rose with her into the air. Sita cried aloud: "O my lord! Where are you, my Rama? Oh Lakshmana, most faithful of friends, why did I. with obstinate folly, drive you away?" The Rakshasa held her firmly down and drove on in the aerial car. Sita addressed the trees and plants down below and begged them to tell Rama of her fate. It happened that old Jatayu, half-asleep upon a tree, saw the chariot flying past. Startled by a woman's cry of distress he was wide awake in a moment and recognised Sita by her voice. She also saw him and appealed to him for rescue. Jatayu's blood was fired by the sight of her piteous plight and he threw himself in the way of the aerial car crying: "Hold, hold! What is all this?" "The King of Lanka is carrying me away by force," wailed Sita, "but what can you do to prevent it, my poor old friend? O fly to Rama and Lakshmana and tell them my helpless plight!em my helpless plight!" But Jatayu's fighting blood, the blood of generations of lordly ancestors who ruled the air and knew not fear, was on fire. He cared not for Ravana and his might. He only saw a princess in distress. He thought of his friend Dasaratha and his promise to Rama and he was resolved that this outrage should not occur while he lived to prevent it. Jatayu now addressed Ravana directly: "Oh king, I am Jatayu, king of the eagles, a king like you. Listen to me, brother king! Forbear from this wicked act. How can you call yourself a king and do this shameful wrong? Is it not the rule of kings to protect the honor of women? And Sita is a princess. I warn you, you shall surely perish unless you leave her and go. Her very look will reduce you to ashes. You are carrying a venomous cobra in ery look will reduce you to ashes. You are carrying a venomous cobra in your bosom. The noose of Yama is round your neck and dragging you to perdition. I am old and unarmed and you are young, fully armed and seated in a chariot. Yet I cannot look on, while you carry off SitaWhy do you do this cowardly act behind Rama's back? If you have any grievance against him, meet him face to face. O, you would fly away from me, would you? You shall not escape while I am alive! I care not for your chariot or your ten heads, or your glittering arms! Your heads shall roll on the ground that you have polluted with your presence. Get down from your car, and fight if you are not a coward as well as a thief!" Ravana flared up in a rage. He attacked Jatayu. It was like a clash between a mighty wind and a massive rain-cloud. The battle raged in the sky above the forest. Jatayu fought like a winged mountain. Ravana aimed deadly darts at him. But the eagle intercepted them all and with his talons tore Ravana's flesh. The enraged Rakshasa despatched sharp, serpent-like missiles against the bird. The bird-hero was desparately wounded, but fought on undauntedly while Sita watched the unequal combat with beating heart and tearful eyes. The sight of her made Jatayu all the fiercer in his attacks on Ravana. But his years were telling on him and he felt he must gather all his strength for a supreme attempt to conquer. Regardless of the wounds, he attacked Ravana fiercely and with his wings broke off and threw down his jewelled crown and deprived him of his bow. He attacked the chariot and killed the demon-faced mules and the charioteer and smashed the vehicle into a thousand pieces. Ravana fell on the ground, still clutching Sita. The elements rejoiced to see Ravana fall. The gallant old bird swooped down on Ravana's back and tore great chunks of flesh off it, and tried to wrench off the arms which held Sita. But Ravana had twenty arms, and no sooner was one pulled off than another took its place and Sita was held in writhing helplessness. At last Ravana let go Sita and unsheathing his sword cut off the bird's wings and talons. The old bird was now helpless and fell on the ground unable to move. Janaki ran and embraced Jatayu and cried: "O my father! You have given away your life for my sake. You are a second father to my Lord! And now you are no more. O our devoted brave friend!" Then Ravana turned towards her to take her up again. Helplessly she ran hither and thither, crying. She clung to the trees and cried. "O my Rama, where are you? O Lakshmana, where are you? Won't you, come to my rescue?" The Rakshasa at last caught her and rose in the air. As the dark and massive Ravana As the dark and massive Ravana flew in the sky with her, Sita struggling in his grasp looked like a flash of lightning across a great black cloud. The Rakshasa carrying her appeared like a mountain covered by a forest-fire. The body of Ravana, lit up by Sita, coursed through the sky like a calamitous comet. Thus was Sita carried away by the Rakshasa. The sun grew dim and untimely darkness descended on the earth. All beings lamented: "Dharma is destroyed. Righteousness has disappeared. Virtue and pity are no more." The dumb creatures of the earth, looking upwards, shed tears. Ravana, cruelly clutching the princess, flew as towards his ruin. As she was carried away, the petals fell down from the flowers the petals fell down from the flowers she was wearing at that time and as they were strewn along the path below, they seemed to announce the scattering of Ravana's fortune and affluence.

JAI SRI RAM /JAI SITA RAM/OM SRI RAM JAYA RAM JAYA JAYA RAM

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 37. CLOSELY