RamarpaNam-316

Jai Sri Ram.

Surpanakha's misplaced love.

 

On a given day, Rama having finished His bath and morning duties is seated in the front yard of His parNasala. Seetha sitting next to Him shone like the moon alongside the constellation Chitra in the sky. LakshmaNa is also seen at a distance. As though by God's act, there appeared a demoness to all their surprise.  Her name is Shurpanakha, the sister of the ten headed-RavaNa. She is old and ugly looking.

 

He whose face is charming as radiant Sun, brilliance similar to Love-god, complexion dark as clouds,  eyes attractive as lotus, skin soft and silky, look brimming with sAtvik grace and He the possessor of all Kingly aspects as that of Indra - the demoness has seen such a Rama and became love-stuck.

Sage Valmiki ridicules her appearance highlighting the mismatch:

Her face is unpleasant compared to the pleasant face of Rama. She is pot  bellied against the slim waist Rama. Elephant like eye can they ever match the broad ones of Rama. Hairs again hard as copper wire against the smooth and soft one of His. She the ugly featured and He the charming. Her voice patents a donkey compared to the sweet and meliflous voice of His. Over aged is she against the ever twenty five yuva-Kumara: Rama. She talks crooked against straight forward natured Rama.  She is ill-mannered and Rama the abominable.

She, ignorant of all the mis-match yet possessed of love wished wife-hood with Him. 

'apprmeyamhi Tat teja: yasyasa JanakAtmaja' - Rama being united with Seetha attains to greatness. 

'Sradhaya Devam Devatvam asnuthE' - the divinity in Lord becomes whole sum being the spouse of Sri: - His consort. 

Given so,  will it be appropriate for Surpanaka to aspire Rama's companionship?

Way back people practised polygamy. For that matter Dasaratha himself had 60000 wives. But Rama is a clause apart. He stood for His monogamist principle and remained 'eka dhArA vradan', proving chastity as a virtue is common to both men and women.

'vihitha vishaya nivruththi tan yEtram' - means keeping sex away from ones's life being married. Celibacy and Sage-hood do the same one by not heeding and the other by renunciation. This is essential for Saint-hood. 

As celibacy is for brahmacharya, monogamy is for married life in our pursuit for God-hood. He, in 'AdhyAtma sastra' parlance, be called a "sudha-yAji". The desire for woman, wealth and world (maN, peN & pon) should sinc with stipulations contained in the 'sastras' and limited to the extent they do not stand an impediment in our pursuit for liberation. 

One may ask whether Lord Krishna is a bad example in this respect, as He married 16000 women kept captive by Narakasura.

It is not so. Ramayana and Krishna katha have different morals to tell. 

The stress is on 'one-to-one' relationship between husband and wife in Ramayana where as the it is on the 'devotion to God' in Krishna katha. One is the realm od man and the other that of God. 

In respect of man and woman the relation is based on 'loukika kAmam' and in respect of God and Soul it is based on 'Bhagavat kAmam'. The Stree-Purusha relation between Atma-Paramatma justify the Lord to have wed-lock with each one of us.

As human Rama fits in as role-model in seeking a companion but on spiritual plane let Krishna be our soul-mate and the two never inconsistent either.

Surpanakha wants to marry Rama, leaving Seetha. Rama avoids her pointing to LakshmaNa as 'akruta dhara' - un-married man.

Is not lakshmaNa married to UrmiLa? Should Rama tell a lie to Surpanakha? Of course not.

Here "akruta dhara" has to be read as a+sa+kruta dhara -  meaning married but living separated from wife. Then it will sound true.

RamarpaNam-315

Jai Sri Ram.

On set of winter and the up- beat of bondage among Rama's brothers:

LakshmaNa briskly built a spacious cottage made of straw with leveled surface, satisfying the interest of Rama solely. Highly  gladdened Rama along with Seetha performed the house warming function as per customs with floral offerings. The cottage is built understandably complying the feelings of Rama for His privacy with Seetha, a portico and a worship room with separate living room for LakshmaNa.

Appreciating LakshmaNa with choicest words as being know-er of many skills Rama hugged him saying : I deem it that I am not fatherless, being with you. The attributes given to LakshmaNa by Rama like ''bhaavjnah'' means know-er of others' feelings. That is proved the way cottage is designed by him and ''dharmajnah'' means the virtuous one. This is confirmed deeming His virtuous father Dasaratha had not gone rather has taken rebirth in LakshmaNa as revealed by Rama.

Rama in the company of Seetha as well as LakshmaNa in their joint service as ever, lived happily enjoying the fruits of their life.

Rama going with seetha for bathing as usual on a hemantha-ritu day heard LakshmaNa say the following:

 The dew is harsh these days and the river water is cold and un-enjoyable. The sun having moved in the direction of south, it starts snowing in the north. Overwhelmed by cold and winter breeze the night is long. This reminds of Bharata, who getting up around the same time should be proceeding to river Sarayu for bath. Giving up the Crown, he like Rama practices asceticism. When children behave like mother, how come Bharata is different from his mother Kaikeyi who with cruel dispositions exiled Rama?

On hearing LakshmaNa speak of KaikEyi imploringly, Rama intervened to hold him not to denounce their other mother. Set Himself to dwell in the forest Rama said that He indeed yearns when that reunion with Bharata, shatrughNa will happen along with Seetha and LakshmaNa together.

The three reached Godhavari for bath and for performing morning oblations. As they did, 

Valmiki compares Rama  to Shiva-the destroyer, Seetha to Paravathi and LakshmaNa to the holy Bull Nandi; implying the change of role Rama is going to adorn as destroyer of demons from here on.

Ramayana is not merely an Epic poem, it's ageless Mistry is in its relevance to all times touching  every aspect of life. It has morals and teachings covering:

1. Every motto in life, namely 

A. Moral virtue. 

B. Wealth. 

C. Bliss. 

D. Liberation.      

                        

2. Political dharma.                     

3. The four paths of salvation.

a. Bhakthi.

b. Janam.

c. Karma yoga.

d. Surrender      

            

4. Adherence to Truth.                

5. Monogamy.                           

6. Women Chastity.7. Duties of an husband to a loyal wife.8. Delicacy of service. 
9. Brotherly bondage.

10 Natural diversity.

11 Geography.

12 Dynasty.

13. Nava-rasam.

1.Sringara – Love

2.Hasya – comic
3.Karuna - compassion
4.Raudra – Anger
5.Veera – Valour
6.Bhayanaka – Fear
7.BhiBhatsa – Disgust
8.Adbhuta – wonder
9.Shanta - Tranquility

14. Race - say

Human-civilised (Ascetics), Uncivilised (monkey-Vaali-Sugreeva), hunter-illiterate (Guha), learned (Viswamitra-Vashishta), birds (Jatayu-Sampati), animals-bear (Jambavan), squaril all find love in Rama, which can be ours too purely by devotion and surrender at His lotus feet.

''SatrOr prakyata veeryasya ranjaneeyasaya vikramaihi'' - This title is very much unique to Rama, corroborated by the three women of enemy camp -  Soorpanaka, Tara and Mandodari. 

Entry of Soorpanaka and the Hasya rasa enacted around her, much to the delight of all of us, will follow:

RamarpaNam--312-314

Jai Sri Ram.

Rama moves to Panchavati and gets Jatayu's acquaintance:

Worthy of Agastya's praise, Seetha indeed has done the impossible following Rama to the forest and that which is impossible to the whole of womenfolk in particular. As He prepared to take leave, Rama requested the sage to guide Him a place to complete the days of his exile living there.

Agastya prodding over a while suggested Panchavati at about 2 yojanas around 30 KMs distance with abundant fruits, water and many a deer as suitable and that Seetha can take delight staying there.

The scene now moves to Nasik in Maharastra from Satna in Madhya Pradesh, where Agastya ashram is situate. The sage indicates Panchavati is reached in about 30 KMs distance. Perhaps this was the case then. The present Nasik-Panchavati is quite far from Satna  suggesting probably that the Sage had Ashram quite closer to Panchavati as well as the one identifiable now. 

Agastya giving details of the path and direction guided the way to Panchavati, a blooming-forest in the valley of mountains. Rama and LakshmaNa offering veneration to the sage bid fare well to him and proceeded as per his advise. Panchavati is named after the five vata-vriksha (banyan trees) grown encompassing the river Godhavari.

The present day Nasik-Panchavati is situate on the banks, some 50 miles off the birth place of Godhavari, witnessing the city on the one side and Tapovan on the other. Sage Agastya is the iconic Tamil-sage, whose name is synonym to the province south of Vindya range of mountains, where Tamil is the spoken language. This province is also venerable for another Saint, named Namazhvar, the Vaishnavite poet who blessed the world with the  Tamil Vedas called Thiruvoimozhi.

On the way to Panchavati, Rama meets Jatayu, the King-eagle and a good-old friend of King Dasaratha. Rama enquiringly asked' who he is ' In response Jatayu revealing his ancestry gives an account of his lineage. To Kashyapa and Taamra were born five girl children, of whom Shuki is one. Nata was born to Shuki, who is the mother of Vinatha.  VainatEya or Garuda and AruNa were born to Vinatha and Jatayu and Sampati are the sons of AruNa, the charioteer to Sun-god.

Jatayu promised to keep guard of them in the forest full of wild beasts and demons and offered to take care of Seetha, when ever Rama and LakshmaNa happen to go out. Rama obligingly hugged Jatayu and bowed His head in gratitude. All at once started further towards Panchavati, the flowered forest at its bloom.

Rama requiring LakshmaNa to identify a place for construction of parNa shAla said: ''Oh! LakshmaNa look for a place, where Vaidehi, you and Me would delight,  be it with scenic flower gardens, a place to recline, water-hole for bath and again the sacred-twigs namely ''samit'' are to be available in plenty. 

As soon as Rama said thus, LakshmaNa with folded hands pleaded ''paravaan asmi Kaakustha....'' meaning ''I am but dependent''. He said ''you order me do it'' instead of ''you do it your way'', high lighting the self denial of LakshmaNa, the essential and desirable aspect of ''self-less kainkarya to the Supreme Lord''.

RamarpaNam-311.

Jai Sri Ram.

Sage Agastya arms Rama with Bow, arrow and ornaments with guarded blessings:

Taking leave of Agastya bhraata Rama journeyed on the path as directed by sage SuteekshNa witnessing schools of flowered forest trees covering jack-fruit, sala, ashoka, bilva and lemon trees a midst wild grass reverberating with animals and birds living in co-existence with each other.

Heralding LakshmaNa, Rama desired that sage Agastya be informed of His arrival and that He with Seeta are waiting at his door steps. LakshmaNa informed the disciples and they let him through the 'hall-of-fire'  to submit the same to Agastya.

As they got into the hermitage what they saw was the Alters specifically laid for Brahma, Fire-God Agni, Vishnu, Indra, Sun-God Vivasvan, Soma, the Moon-God, Bhaga one of the twelve AdityAs and Kubera,  the God of wealth.

Adjoining them are the seats for Dhaata, Vidhaata, Vaayu-air, VaruNa-rain-God, Gayatri, the eight-Vasus and that of Ananta and Garuda, the seat and vehicle of Lord VishNu. As also KArtikeya,and Yama having home-kunDa in their name. All this include the ritual to Fire-god usually done before taking one's food and necessarily feeding a guest a day.

Yearning for His arrival, Agastya greeted Rama with folded hands while Rama touched his feet paying His respects.Offering water and seat, Agastya treated his guests with food, fruits and flowers, as would be appropriate to honoring people of Vanaprasta.

He then gave to Rama the sacred bow designed by Vishvakarama for Lord VishNu together with never-go-waste arrows as gift of Brahma. So also two in-exhaustible quivers full of arrows gotten from Indra.

These bow, two quivers, arrows and the sword the sage gave Rama are the best of weapons to help Him triumph over the demons and are as effective as VajrAyuda of Indra.

Presenting ornaments to Seeta, the sage is appreciative of Her joining Rama in all the hardships, motivated purely as friendly companion, taking the shining example of Arundhati, wife of sage Vashshita.

RamarpaNam-309-310

Jai Sri Ram.

Rama meets sage Agastya.

Rama journeyed on the path indicated by sage SuteekshNa viewing the forest trees, plants and creepers bent and bowing under the weight of the varied flowers and fruits borne by them. Their sweet smelling fragrance suddenly come closer and the hermitage of Agastya's brother is nearby, as the smoke from the ritual fire clearly becoming visible.

It is important here to note that Sage Valmiki instead of giving his actual name Sudarshana, calls by his relation as' brother of Agastya' very much similar to AndaL Nachiyar mentioning her lady friend as 'maamaan magaL' ( in Thiruppavai-9).

Sri Vaishnavas in particular attach less importance to Gotra, Sutra, Pravaram and wish to be identified as 'Ramanuja sambandhi' and accordingly add 'Ramanuja Dasan' to their DAsya nAmam.

Sage Agastya is counted one among the 'sapta Rishis' and is great in many ways. He has several names. Agastya here means :

Aga+stha = Mountain+stopper (one who stopped mountain Vindya from growing). The story is that once the Vindya mountain was constantly raising heaven-wards obstructing the movement of Sun and Moon. This disrupted the day and night cycle. Agastya, by then living in the northern hemisphere wanted to move south to Podhigai range and hence made a request to the Vindya mountains to oblige  bending for his cross over.  Asking it to remain so till he returns, which he never did, stopped further growing of the Mount.

He is also known as' Kumbha sambhava', with reference to a story connected with Mitra, VaruNa and Vasishta. His origin is traceable to Surya->Kasyapa->Mreechi->Brahma, the creator ultimate.

The other story is about Kaala-Keya demon who trying to escape Indra's wrath went hiding in the ocean deep whereof Agastya helped Indra catch him, by drinking all the water.

One more story connected with Agastya is that King Nugusha once riding in a palanquin hurried the pole bearers, who happened to be the seven sages. He uttered the words 'sarppa' 'sarppa' to hasten them. Irritate Agastya cursed him to become  sarpam and the king fell on the ground taking snake-form. He pleaded mercy but was advised to wait for the Pandavas to go his way such that the 'pAda-rajani' - dust from their feet - will cause return of original form to him.

His wife Lopamudra, the daughter of Kavera-Raja, is held in the form of water in his 'kamandalu' or water-jug. Tri-murtys coming in the form of crows spilled this water, giving birth to river Cauveri, the Ganges of the southern plateau.

Agastya is also considered the protagonist of early Tamil literature. His work on Tamil grammar known as  'Agaththiyam' is lost in the race of time but the one authored by his disciple in the name of   'TholkAppiyam' belonging to 1st Sangam period is available even today.

Last but not the least is his bringing to an end the cruel tricks of the demons Ilvalan and VathApi. The two will invite Brahmins in the guise of feeding them in the ceremony for the spirit of the deceased. Ilvala used to make his brother Vathapi into a male sheep and cook it's meat as food and serve the same to the Brahmin invited. Then Ilvala will shout asking Vathapi to come out. Then Vathapi will come out of the stomach of the Brahmin bleating like a ram, there after the two would feast on the fresh flesh of the Brahmin happily. They have killed 1000s of Brahmins this way together.

To end the cruelty meted out to the Brahmins, sage Agastiya, at the request of the gods agreed to take the call for feasting and as usual Vathapi was served as food. Before Ilvala shouted his return, Agastiya caressing his belly prayed ' Vathapi jeerNo bhava'. With their trick back firing, causing the loss of his brother, Ilvala too perished attempting to take revenge got burnt in the angry look by the sage. Thus Agastya saved the Brahmins there and made the region livable for all of them.

Here is the hermitage of sage Agastya, the province where the demons do not enter. Rama deciding to make a living there asked LakshmaNa, to go and seek the sage's permission to meet him, He and Seetha waited outside for an audience.

He is the emperor and the Lord of this universe. Yet Rama stood out side the ashram looking for invitation, as always an outsider needs permission to enter the 'hall of homa', which 'maryada Purushotam' Ram adheres not to flout.

RamarpaNam-308

Jai Sri Ram.

Rama's fitting response to Seetha.

Sri Rama with subdued egotism acknowledged Seetha's fond and friendly dispositions with decent as to why He can not rest the bow. One that He is duty bound to mitigate the sufferings of the sages who sought refuge in Him.

Secondly, the assaulted sages though are capable of punishing the demons dwelling in the Dantaka forest by themselves but are unwilling to exhaust the merit of their asceticism for  frivolous cause.

Having promised thus Rama said He will live for the truth of it, which is so dear to Him and that He would forsake Seetha and if need be LakshmaNa too but would never go back on His promise made to Brahmins, especially.

Meriting Her words of caution as appropriate to Her blood-line and as co-pursuer in dharma, Rama entered the forest, followed by Seetha and LakshmaNa as though the syllables 'ah', 'vu' and 'ma' of "praNavam" took to walking down the woods.

Here 'ah' stands for Paramatma - the protector, father and recipient of all services, 'vu' for Goddess Lakshmi-the mender and the mediator & 'ma' for Jeevatma - the know-er, the owned and the enjoyed.

They entered the forest watching the mountainous terrains and rivers with all the birds, animals, flora and fauna teaming with diversity.

On going their way they saw a fascinating lake overloaded with flowers and birds flocking around. Saint Maandakarani practicing asceticism on its banks was a threat to Gods, who tricked him sending five Apsara girls, in whose dance and amusements the saint lost his saintly ways and settled down marrying them all.

Rama spent a large part of His balance years in the company of the sages living in clusters, say 10 months, 1 year, 4,5,6,3,8 months each with many of them, there by fleeting 10 long years . He returned to sage SuteekshNa desiring to meet sage Agastya and seeking the route to his ashram.

Sage SuteekshaNa gave the route in every detail from direction to mileage with precision to reach the ashram of Agastya's brother, who would guide Rama further on His journey to the Agastya's place.

Despite Rama being knowledgeable as student of Vasishta and Vishvamitra, He  had the insatiable urge to meet many sages obviously for their blessings as well as teachings.

RamarpaNam-306-307

Jai Sri Ram.

Seetha upset over Rama's unprovoked enmity with the demons:

As Rama set out to visit the sages, with the bow, arrow and the quiver right equipped, Seetha said purportedly as follows:

Venturing into the dense forest wielding weapons with intent to eradicate the demons unprovoked is like inviting trouble, in all injury can not be repaired by injury. Indirectly suggesting Rama to keep the weapons off and go visiting the sages. She is trying to explain this with an anecdote:

Once upon a time there lived a pious and meritorious saint devoted in his ascetics. Indra wanting to weaken his asceticism appeared in the guise of a veteran and handed over his sword to keep it safe, telling him that he is going on a pilgrimage and carrying the sword will be inconsistent with  it. The sage obliged and constantly had to keep an eye on it, as it's custodian. His mind got fixed with it's safety and what was away for some time, came to his lap and to his hand one day. Trying to keep it trim and fit ended up being cruel to others ultimately. Indra returned and took back the sword with the satisfaction of having accomplished his goal.

' ingidastu Kosala: ' means taking cue from one's posture, tone or facial expressions, in which Rama and Seetha are experts. Here
Seethe knows that of the three vices a man gets self-gratification, vis-a-vis
1. Speaking un-truth;
2. Womanizing &
3. Cruelty without enmity
Rama, no doubt, is virtuous by being adherent of Truth and wanting in desire for others's woman. But in respect of the third, Rama abiding by the oath given to the sages has the desire to kill the demons aroused in Him. In the guise of telling Him to avoid it, Seetha in effect prompts Him to set in motion the cause for the impending war of Janastana, kidnaping of Seetha and eradication of the demons from the face of the earth, adding purpose to His Incarnation.

The Bow and arrow are 'aabhushaN' - ornamental decorations - for the Lord for people like Hanuman and VibheeshaNa but the same are weapons for people like RavaNa, KumbakarNa. In essence  aanukoolya or praadikoolya is 'swabhavam' or 'vandEri' for 'JeevAtma'.

RamarpaNam-304-305

Jai Sri Ram.

Rama enriches His Princely Knowledge clouting the company of all sages:

Traversing long way the criss-crossed rivers, Rama Seetha and LakshmaNa arrive at the ashram of sage SuteekshNa along with many other  sages who gathered enroute to see them. Welcoming them he embraced Rama and offered all the worlds he won by his ascetics. Rama in reply said that He can win all the worlds by Himself instead needed a place of his intent to dwell. Pleased with that the sage offered that Rama can stay in his own Hermitage as fruits and roots are plenty there although the wild animals make a visit to scare all but never would kill any one.

On hearing these words LakshmaNa readied his bow and arrow to exterminate them all prompted by his protective duty and Rama intervened to express His desire to stay away from their place in keeping with the policy of ahimsa even to the wild animals.

With twilight proroguing nightfall, Rama paused to perform the evening ablutions and the sage serving dinner, all the three stayed there in his ashram for the night.

An inquisitive mind may ask whether Rama did all the rituals of 'Bhagavat aaradanam' of waking, bathing, dressing, serving food etc. to His deity or not before His own feeding. If so what Deity and how He carried the paraphernalia from place to place as He journeyed the forest terrain would also occur to us.

The answer is He may or may not have performed these physically but certainly a possibility that He did them mentally, as the Yuga-dharma necessitate all actions by mind or by meditation. Reining the mind un like in TrEta-yuga is difficult in Kali-yuga and hence 'Bhagavat-aaradhana' takes the 'kAyika' form in this yuga.

In the morning after completing the morning sacrificial offerings to Gods, the trio-Rama, LakshmaNa and Seetha approached sage SuteekashaNa and sought permission for them to leave and visit many more sages of merit in Dantaka.

Permitting them as they wished the sage requested them to visit him again after going and meeting all the other sages and also cautioned them to be vigilant of the demons in the vicinity.

Rama interested in learning all the dharmas from as many as would be required and in as many varied ways to make a complete Ruler of Himself, swiftly set out on His way to the Hermits living around Dantaka forest.

RamarpaNam-302-303

Jai Sri Ram.

The sages of DandakaraNya meet Rama.

After sage Sharabhanga journeyed heavenward, groups of hermits and sages around there met Rama. They arrayed in different groups based on what they survived on. For example those who lived on leaves alone or water alone or ether alone made one group each. Those who slept without any mat or straw on the floor while those who had fore-gone sleep itself formed another set or groups. Those who  levitate or who incessantly meditate with poignant mind  formed yet another group or clause. They all arrived nearly approaching to meet Rama to show their forsaken homes and devastated bodies by the hiding warfare of the demons, claiming Him to be their Ruler and Protector.

Hearing the pleadings of the sages of great penance, Rama said it is inapt to speak to Him like this instead of commanding Him. Despite that He had come to the forest to fulfill His fathers vow, it is His duty to remedy their sufferings by obliterating the miss deeds of the demons, He promised.

Rama: sastra brudAm varaha: -- claims Sri Krishna, in Bhagavat Geeta, meaning that amongst the armored, He is Rama. The Azhvars again claim that Lord Vishnu is the protector, to say it in their own words ' kaakum iyalbinan KaNNa PirAn'. The humans resort to the Devas, they in turn look to Indra, the Lord of the Demi-Gods, who in exigencies resort to Rudra. He again beseeches Brahma and that Brahma again beholds Lord Vishnu ultimately for the calamity that befall them. That same Lord has incarnated as Rama and He shall not therefore tolerate the injustice meted out to the sages by the demons.

Sages are one who behold 'Shanti' and 'Dhanti' or who scored over 'samam' and 'damam', quelling of the five senses and the mind, their master. They are gifted with all powers to over come the demons themselves. However they have come to plead with Rama for recourse not out of inability but it being appropriate for them-'prApti'.

Drowpati invoked Godly powers for  rescue due to incapacity and  Seeta be it 'prApti' albeit ability.

Journeying on the banks of the Mandakini river up-stream, Rama then arrives at sage SuteekahNa's ashram, seeking a dwelling.