Chapter 10 - The Story of Rāma

[Sanskrit text for this chapter is available]

Introductory:

(a). This chapter covers only five generations:

Khaṭvāṅga (mentioned in ch. 9)—> Dīrghabāhu—>Raghu—>Aja—>Daśaratha—>Rāma.

(b). The Rāma legend is one of the most popular ones in Brahmanism, Buddhism and Jainism. Limiting ourselves to Brahmanical Sanskrit epics or Purāṇas, the most important source is Vālmīki’s Rāmāyaṇa. Its critical edition (M.S. University, Baroda) shows that the Rāma legend is better preserved in the Mahābhārata Vana 274-293 (also ch. 148-152, Sabhā 50, Droṇa, 59) than in the vulgate of Vālmīki Rāmāyaṇa. The spurious nature of many cantos, the Bāla and Uttara Kāṇḍas, is now established. We find Rāma legend in Padma Purāṇa Pātāla khaṇḍa chs. 1-68 (Rāma’s Aśvamedha), and ch. 116-117 (a slightly different version in prose and verse); Garuḍa Purāṇa. 1.143, Nārada P. 1.70.7-26; II. 75, Agni Purāṇa. Chapters 5-11; Skandha Purāṇa Brahma khaṇḍa—Dharmāraṇya ch. 30; Vāyu Purāṇa 111.88.183r197; Devī Bhāgavata III. chs. 21-30 and in Upapurāṇas like Nṛsiṃha chapters 47-52, Saura chapter 30 and later versions like Adhyātma and Ānanda Rāmāyaṇas.

The Rāma problem is extensively studied by Indian and Western scholars (vide A.D. Pusalkar: Studies in Epics and Purāṇas, pp. 189-205). A comparison of Rāma legend in the Bhāgavata Purāṇa with those in the above Purāṇas is beyond the scope of this work. But the special feature of the legend in the Bhāgavata Purāṇa is the nonmention of fire-ordeal of Sītā after the conquest of Laṅkā, and at the time of horse-sacrifice afterwards. After her abandonment by Rāma, Sītā does not return to Ayodhyā, but after entrusting her children to sage Vālmīki, meditating on Rāma she enters in a cavity in the earth never to return.

Śrī Śuka continued:

1. To king Khaṭvāṅga was born Dīrghabāhu, whose son was Raghu of extensively spread renown. From him sprang the emperor Aja of whom Daśaratha was born.

2. When earnestly prayed by celestials this^[1] glorious Lord Hari, directly and entirely composed of Brahman^[2] Itself, divided Himself in four parts, and was born as Daśaratha’s sons under the designations Rāma, Lakṣmaṇa, Bharata and Śatrughna—himself in its entirety as Rāma and as his rays (aṃśa) in Lakṣmaṇa, Bharata and Śatrughna.

3. His life and works have been described in details and also heard by sages who have clearly understood the Truth. The story of the Lord of Sītā might have been listened by you many times.

4. May that Lord of the Kosala (country) protect us—the Lord who gave up his kingdom for honouring the pledge given by his father, and wandered from forest to forest on his lotus-feet that were too tender to bear the touch of the palms of his beloved Sītā (who pressed and massaged them to relieve their fatigue), and whose fatigue from journey was soothed by the leader of the monkeys (Hanumān or Sugrīva) and his younger brother Lakṣmaṇa; the Lord who constructed a bridge at the request of the deity presiding over the ocean, which was terrified at the display of his frowning eyebrows, excited by his wrath at the separation from his beloved, caused (by Rāvaṇa who was incited to do so) by disfiguring of Śūrpaṇakhā (by Lakṣmaṇa’s mutilating her nose and ears), and thus who was like a conflagration to the forest (in the form) of the wicked (demons).

5. During the sacrificial session of Viśvāmitra, prominent demons and nocturnal predators like Mārīca and others were (single-handedly) despatched by him while Lakṣmaṇa was simply witnessing.

6. In the hall specially erected for Sītā’s free election of her (prospective) husband, wherein were assembled eminent warriors of the world, Rāma, like unto a cub of an elephant sportively picking up a sugar-cane, lifted up the formidable bow of god Śiva which required three hundred bearers to bring it (at the hall), strung it, drew it and broke it in the middle, oh King.

7. Having won (as a prize) Śrī, the beautiful goddess of prosperity, who had already a place of honour on his bosom,—but is now called Sītā, who was eminently suitable to him in beauty, virtues, disposition, age and form, Rāma, on his way (to Ayodhyā), humbled down the overbearing pride and arrogance of Paraśurāma, the chief of Bhṛgus who extirpated the Kṣatriya race from the earth thrice seven times.

8. He honoured with his head (bent low) the order of his henpecked father who was bound by the noose of truthfulness (pledge to grant two boons to Kaikeyī who now demanded kingdom for her son and banishment of Rāma to forest). With his spouse, he relinquished his kingdom, wealth, his beloved relations (like his mother etc.), friends and palace and left for the forest just as a yogin who has renounced all attachments, would give up his body.

9. While (armed) with an irresistible bow in his hand, he went about leading a hard life (in the forest as a model for mankind to follow), he got mutilated the features of the wicked-minded sister of Rāvaṇa (viz. Śūrpaṇakhā who wanted to devour Sītā with a view to enjoy amorous life with Rāma etc.), and killed fourteen thousand of her kinsmen of whom Khara, Triśiras and Dūṣaṇa were prominent.

10. Being enticed away from his hermitage on seeing a miraculous (golden) form of a deer (assumed by Mārīca), who was so deputed by the Ten-necked demon Rāvaṇa whose passion (for Sītā) was inflamed by listening to the description of Sītā’s beauty, Rāma quickly slew Mārīca with an arrow, even as god Rudra (or Vīrabhadra) despatched Dakṣa (or Lord Nṛsiṃha killed Hiraṇyakaśipu), Oh Lord of men.

11. When, during his absence (from the hermitage) in the forest, the princess of Videha (Sītā) was abducted by the vilest demon Rāvaṇa like a wolf (stealthily carrying away a sheep), Rāma, being separated from his beloved, wandered in the forest with his brother Lakṣmaṇa simulating pitiable helplessness^[3] demonstrating (to the world) the tragic fate of those who are attached to women.

12.^[4] Rāma, whose feet are adored by gods Brahmā and Śiva even though he assumed the human form, then performed (like a son) the prescribed formal obsequies of Jaṭāyu (the king of vultures) who laid down his life (in attempting to free Sītā) for Rāma’s sake; he then slew the demon Kabandha^[5] (whose head was in his chest and who attempted to seize Rāma and Lakṣmaṇa with his hands); he made an alliance with the monkeys. When Vāli was killed, He learnt the whereabouts of his beloved (Sītā). He then reached the shores of the ocean (near Laṅkā) with his forces of monkey chiefs (Sugrīva, Hanumān etc.).

13. (When, even after a fast of consecutive three nights, the presiding deity of the sea did not present himself, Rāma flared up in anger). The sea (its presiding deity) with alligators and acquatic animals in whom got panicky and bewildered, at the cast of his side-glance in apparent anger, and with its roar hushed up in terror, assumed a (human) form and taking on his head articles of worship approached his (Rāma’s) lotus-like feet and spoke as follows:

14. “We, dull-witted fellows, did not know you definitely to be the Immutable, Eternal (First) Person, the overlord of the Universe, Oh Supreme Lord. You are the Lord of Prakṛti (the source of guṇas), from the Sattva-guṇa out of which are evolved the celestials, from the rajas, the prajāpatis (Lord of creation) and from tamas, the goblin-leaders and other evil spirits.

15. May you be pleased to cross me at your sweet will. Do kill Ṛāvaṇa, the excreation of Viśravas who makes the three world shriek (in fear). Regain your consort, Oh hero! (Although my waters will not obstruct your movements) do construct a bridge here for the spread of your glory which (future) kings, conquerors of the quarters (world) reaching here, will sing.”

16. Having constructed a bridge across the sea with mountain peaks of various sizes, covered with trees the branches of which were shaken off by monkey chiefs, Rāma, the foremost in the Raghu’s race, under the supervision and guidance of Vibhīṣaṇa, and accompanied by the forces of Vānara chiefs like Sugrīva, Nīla, Hanumān, entered Laṅkā which was already burnt by (Hanumān) previously.

17. Like a river churned up by herds of elephants, the city of Laṅkā was in a state of commotion when its playgrounds, barns and granaries, treasuries, doorways, citygates, assembly-halls, roofs, balconies and pigeon-cots were barricaded and besieged by the armies of the monkey-chiefs, and platforms, flagstaffs, gold-vases (on either sides of entrances) and public squares were destroyed.

18. Observing the state of siege, the king of Rākṣasas (Rāvaṇa) despatched against them all his followers like Nikumbha, Kumbha, Dhūmrākṣa, Durmukha, Surāntaka, Narāntaka and others, and his sons Indrajit, Prahasta, Atikāya, Vikampana and others, and finally (his brother) Kumbhakarṇa.

19. Accompanied by Sugrīva, Lakṣmaṇa, Hanumān, Gandhamāda, Nīla, Aṅgada, Jāmbavān the bear, Panasa and others, Rāma marched against the Rākṣasa army impenetrable on account of its weaponry like swords, spikes, bows, prāsas (darts), double-edged swords, lances, arrows, iron clubs and long swords.

20. Aṅgada and all the generals of Rāma’s forces fell upon the Rākṣasa army consisting of battalions of elephants, infantry, chariots and cavalry, and engaged them in duels and struck them down with trees, rocks, maces and arrows, as their Lord Rāvaṇa had lost his auspicious luck by the touch of Sītā (in abduction).

21. Perceiving the destruction of his armies, Rāvaṇa, the king of Rākṣasas, got enraged. Ascending his aerial car Puṣpaka, he attacked Rāma who rode resplendent in a refulgent chariot brought from the celestial region by Mātali (the charioteer of god Indra). Rāvaṇa struck Rāma with sharp arrows with horse-shoe-shaped heads.

22. Rāma scolded him: “You, excretion of a man- eater! During our absence our beloved was taken away by you, a wicked fellow, even as a dog (steals away things when the house-owner is away). To you, a shameless fellow, I, like the god of death of irresistible power meting out the punishment to the perpetrator of a sin for his act, shall award the fruit of your detestable action, just now.”

23. Reproaching Ṛāvaṇa thus, Rāma shot his arrow that was already fixed on the bow. It pierced Rāvaṇa’s heart as if with the impact of the thunderbolt. Like a meritorious person whose balance of good acts is exhausted, Rāvaṇa fell from his aerial car, with blood gushing out of his ten mouths, while his partisans cried out ‘Alas!’.

24. Thousands of Rākṣasa women (whose husbands were killed^[6]) along with Mandodarī (Rāvaṇa’s chief queen) came out of Laṅkā and rushed to the battle-field¹ wailing loudly.

25. They embraced their respective relatives who were struck down by Lakṣmaṇa’s arrows. Beating themselves (their breasts with their own hands), those helpless ladies lamented loudly.

26. “Alas! Oh Rāvaṇa! Oh Lord! The terror of the world! Undone we are! Bereft of you, now trampled over by the enemies, to whom can Laṅkā look up for protection?

27. Oh highly blessed glorious Lord! Being overwhelmed with the passion of love, you did not estimate and anticipate the potential superforce of Sītā’s virtue whereby you have been reduced to this wretched condition.

28. Widowed is Laṅkā and we as well, Oh delight of your family! Your body has become now food for vultures, your soul fit for hell.”

Śrī Śuka said:

29. Under instructions from Rāma, the king of Kośalas Vibhīṣaṇa performed the prescribed funeral rites known as ‘sacrifice to manes’, of his relatives.

30. Thereafter, the glorious Lord Rāma caught sight of Sītā sitting under a Śiṃśipā tree, in the retreat of the Aśoka forest. She was emaciated and suffering from the (mental) agony, due to her separation from him.

31. Perceiving his most beloved wife in that helpless condition, Rāma was moved with compassion, even though her lotus-like face began to blossom with delight, at the sight of his own self.

32-34(A). Having conferred on Vibhīṣaṇa the sovereignty over Laṅkā, and Lordship over the Rākṣasas, and the life-span of a Kalpa (a period of the life span of fourteen Manus), the glorious Lord placed her in the aerial car Puṣ- paka and accompanied by brothers (Lakṣmaṇa and adopted brother Sugrīva) and Hanumān, Rāma ascended Puṣpaka. As he had completed the vow (of forest-dwelling for fourteen years), he returned to his capital (Ayodhyā), being showered on the way with flowers offered by the presiding deities of various regions, and his glorious deeds being joyously sung by gods like Brahmā and others.

34(B)-36. When Rāma heard that his brother put on bark-garments only, and subsisted on barley seeds boiled in cow’s urine, had grown matted hair and slept on bare ground with Kuśa grass spread over it, being extremely merciful by nature, he was deeply distressed.

37-39. Hearing of the arrival of his elder brother Rāma, Bharata took over his head the pair of wooden sandals (given to him as a token of love by Rāma) proceeded from his camp at Nandigrāma^[7], along with citizens, his cabinet ministers and family preceptors. With vocal and instrumental music and in company of knowers of the Vedas loudly singing Vedic hymns, with flags of guilt edges and chariots plated with gold, and decked with beautiful banners of various colours, with gold caparisoned noble horses and warriors clad in gold armours, with artisans of different guilds and prominent courtesans and servants following on foot, and taking with him the royal insignia (such as white umbrella, chowries etc.), and valuable articles of various kinds (as presents), Bharata fell at his feet with his heart melted in tears of affection.

40. Bharata placed before him the pair of Rāma’s sandals (carried on his head so far), and stood before him with folded palms, and eyes full of tears. Rāma embraced him with his arms for a long time bathing him with waters that flowed from his eyes.

41. Rāma along with Sītā and Lakṣmaṇa paid personal obeisance to the worthiest of the Brāhmaṇas, and he (in turn) was bowed down by his subjects.

42. Seeing that their (real) lord had returned after the lapse of a long period, the subjects of northern Kosala, waving their upper garments and showering them with flowers, danced in joy.

43. Bharata carried the pair of sandals (of Rāma); Vibhīṣaṇa along with Sugrīva wielded chowries (cāmaras) and a fan (on his either side); Hanumān, the son of the wind god, held up the umbrella.

44. Śatrughna (the youngest brother of Rāma) held a a bow and a pair of quivers, Sītā, a waterpot of gourd, Aṅgada, the sword, Jāmbuvān, the king of bears, his gold plated shield, Oh King.

45. Occupying a seat in the Puṣpaka, attended to by prominent courtesans (mentioned above), and extolled by bards, the glorious Lord Rāmacandra shone like a rising moon in the midst of planets, Oh King.

46-47. Greeted by his brothers, Rāma also entered his festive capital city. Entering the palace, he paid due respects to the wife of his preceptor (or Kaikeyī and Sumitrā), his own mother, Kausalyā, the preceptors and elderly persons, his friends and younger (brothers etc.), and was worshipped by them in return. Sītā, the princess of Videha, and Lakṣmaṇa paid respect with due formalities.

48. Just as (dead) bodies get up after the return of the vital principle (life), the mothers were as if inspired with life when their sons returned. They placed their respective sons on their lap, and bathed them in the flood of their tears, and shed off their grief (of separation for their sons).

49. Having got removed (cut off) Rāma’s matted locks of hair, the preceptor Vasiṣṭha, along with elderly persons, sprinkled over him the waters of the four seas, holy rivers etc., as the coronation ceremony even as Bṛhaspati did, as per procedure laid down in Śāstras, to Indra.

50. Having taken a full bath including his head (the matted hair whereof were dressed off), Rāma, attired richly and adorned with wreaths of flowers and ornaments, appeared resplendent with his elegantly dressed and richly adorned (younger) brother and his consort Sītā.

51. When respectfully requested with a bow (to occupy the throne) by his brother Bharata, Rāma accepted the throne and protected in a fatherly way, his subjects who were devoted to their righteous duties according to the characteristics of their respective class in society (varṇa) and stage in life (āśrama). The subjects on their part regarded him as their father.

52. While Rāma, a king, expert in Dharma (Law and righteous duties of everyone) ruled and brought happiness to every being, the period of his reign was like the Kṛta Age (the Golden Age) even though actually the Age called Tretā was then, current.

53. (During his reign) forests, rivers, mountains, subcontinents, continents and seas—all yielded whatever was desired by the subjects, Oh prominent Bhārata.

54. While Rāma, (the incarnation of) Lord Viṣṇu was the king, there was no trouble from anxieties, diseases, old age, fatigue, pain, sorrow, fear, exhaustion. Even death did not take the toll of unwilling persons.

55. Strict in the observance of the vow of having only one wife throughout his life, leading a pious life of a royal sage, and of pure character, he himself performed strictly his duties as a householder, teaching thereby (a model life) to the world.

56. By her deep love, obedience, pious character, disciplined modesty, intelligence and bashfulness, the chaste queen Sītā who understood the mind of her Lord, captivated Rāma’s heart.

Footnotes and references:

[1]:

This whom you have witnessed in your mother’s womb—Anvitārthaprakāśikā.

[2]:

The main subject or import of the Vedas—Padaratnāvalī

[3]:

Padaratnāvalī quotes a ‘Smṛti’ text which denies the possibility of affliction in the omnipresent Almighty Rāma. He feigned affliction for the public. VC. quotes Rāma-tāpanī UP. 1.1 and denies the possibility of affliction in Rāma, the veritable Para-Brahman Himself. Rāma simply gave support to Vipralambha Śṛṅgāra-rasa.

[4]:

Not found in Padaratnāvalī’s text.

[5]:

He was originally a Gandharva Prince Viśvāvasu who was blessed with immortality by god Brahmā. He arrogantly attacked Indra who, with his Vajra squeezed his head and thighs into his body. When he begged for livelihood, he was given two long arms and a mouth on the belly. He was asked to stay near Mātaṅgāśrama in Krauñcāraṇya—a part of Daṇḍakāraṇya. When Rāma and Lakṣmaṇa came after Jaṭāyu’s funeral, he caught hold of them. Rāma and Lakṣmaṇa cut his hands. He asked who they were and then told them his life story and fell dead. When they cremated his body, a Gandharva King (Kabandha’s former self) rose in the air, advised Rāma to go to Sugrīva for more information about Sītā.—Vālmiki Rāmāyaṇa Araṇya Kāṇḍa—Sargas 70-72.

[6]:

Although commentators like Anvitārthaprakāśikā., Bhāgavata Candrikā, Bālaprabodhini and Bhaktamanorañjanī insist that those thousands of Rākṣasa women went to the spot where Rāvaṇa Fell, the above translation is justifiable as correct, in view of the next verse—The translator

[7]:

Modern Nandgaon, close to Bharata Kuṇḍa, eight or nine miles South of Fyzabad (U.P.)—N.L.De—GDAMI, p. 138.