Beauties of Ramayana by Swami Sivananda

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I Beauties ofRamayanaSwami Sivananda

Published ByTHE DIVINE LIFE SOCIETYP.O. SUIveNaNDANAGAR -.249 192Distt. Tehri-Garhwal, U.P., Himalayas, India

Price I 1996 [ Rs. 50/-


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Fourth Edition: 1996(Copies 3,000)

@ The Divine Life Tfust Society

Printed in recognition of the meritorious servicesrendered to the Divine Life Society by

MRS. KRISHNA ANAND, M.D.(1,000 Copies) \

rsBN 8t-7052-027-4

Published by Swami Krishnananda for The Divine Life Society,Shivanandanagar, and printed.by him at the Yoga-VedantaForest Academy PreSs, P.O. Shivanandanagar,Distt. Tehri-Garhwal, U.P., Himalayas, lndia


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SVT/AMI STVANANDA


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THE PUBLISHERS'NOTESrimad Ramayana is the very soul of lndia. Thehighest ideals of wery lndian are enshrined and portrayedin this holy scripture. lt is a complete guide toGod-realisation, the path to which lies in righteousness.Sri Swami Sivanandaji Maharaj has, in this invaluablework, given the essence of Srimad Ramayana in a beautifulway. ln his characteristic style, he has given the story andthe morals in a simple, direct and lucid style.The lessons of Srimad Ramayana should be engravedon the tablEt of everyone's heart. This is the urgent need ofthe hour. The evils of Kaliyuga need not make you despair.Where there is Ram, where there is Ram Nam, where thereis Ramayana, the arils of Kali dare not enter. Build thisspiritual fortress in your own heart; you will live ln RamaRajya. You will enioy illimitable peace and bliss.Ramayana must be studied today, more than ever, byeveryone. The ideals of man are beautifully portrayed in it.Everyone should emulate those ideals and grow into idealcitizens.May His Message spread! May God bless you all! Mayall people v{alk the path of Dharma! May Lord Rama be

enshrined in the hearts of wery man, woman and child inthis holy land and the world "1?r.91.......HE DIVINE LIFE SOC]ETYiii


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PBAYEESri Rama! I seek no wealttr. I seek no honour, nor estate,nor. earthly rgnard. Long pqs gf rny life, I have spent irivarious.pursuitS. I have not read the Vedas nor he Sasiras nor!!e epjcs of Valmiki or Vygp, But I have kept faith in Thyl.l"Tq, in Thy mercy anO'kind purpose. L have remained i

humble instrument in Thy Hands.'Grant me this hen, my Lord,that for s/er.more my.!ove for Thy Lotus Feet may Oe6pen athousandfold and that.l may, keeqmy gaze constanfly oh ffryLotus Feet and spend my time in Obing Thy will ani when'lcast off this mortal coil, I shall reach Thy aboOe from wherethere is no refurn.Bhakta Siromani Sri Hanumanji! Worshipful adorationsto you-the greatest and the noblest Sevak of Sri Rama, heroii' *3t and peace, statesman, diplomat, engineer who flbatedthe bridge of stone across the 6cean to L6nka, commanderand leader of the mighty hill tribes of the South who marchedunder your command with faith and waged the mightyrighteous war, with weapons shaped from tr6es and stoieiachiwing- undying gtory for the Kapi Dhvaja that has sinceflown aloft on the horizon of lndia, and proclaiming Sri Ramathe greatest emperor of the happiest empire, the-world haiever seen- None greater than you Hanumanji, in deeds ofvalour and dsrotion to the Lord, has been born'on this earth.The tale of your valour and devotion will ever inspire the youthof lndia to acts of service and sacrifice. prostratibns to y6u.Sri Sita Mata! Revered and most loved Mother of lndia,thou art the embodiment-oJ womanly grace, virtue, qhastityand endurance. Women of lndia worshif you as the Goddes6Lakshmi and their hearts are filled with iorerence and love bryour high piety, righteous suffering, chastity, endurance anddevotion to the Lord. Mother dear, guide us with kindly lighton the way to the abode of my Lord!

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OMSANKSHIPTA RAMAYANA

TharsDasarathanandana Ram RamDasamukhamardana Ram RamPasupatiranjana Ram RamPapavimochana Ram RamSalutations to Ram RamAdorations to Ram RamProstrations to Ram RamObeisance to Ram Ram

Saketapuri Bhushana, Ram RamOrnament of Saketapuri, Ram RamKing of Ayodhya, Ram RamRefuge of Vibhishana, Ram RamSlayer of Ravana, Ram RamBhadrachalavasa, Ram RamTulasi Das'Saviour, Ram RamRam Das'Redeemer, Ram RamBrother of Lakshmana (Bharata), Ram RamConsort of Janaki, Ram RamSon-in-law of (King) Janaka, Ram RamFriend of Guha (King of Nishadas), Ram RamSon of Dasaratha (Kausalya), Ram RamDisciple of Vasishtha (and Visvamitra), Ram RamO Bhaktavatsala (Patitapavana), Ram RamJatayu's protector, Ram RamFather of Lava, Kusa, Ram RamSugriva's friend, Ram RamFtanuman's Master, Ram RamLord of the three worlds, Ram Ram


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Valmiki's Hero, Ram RamAvatara of Vishnu, Ram RamVisvanath Mandi/s Ram RamSivanandas Lord, Ram Ram.

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EKA SLOKI RAMAYANABALA KANDAM

Rama Rama Jaya Raja RamRama Rama Jaya Sita RamSri Rama was bornTo destroy RavanaRama KilledTataka, SubahuHe delivered AhalyaAnd mhnied Sita

AYODHYA KANDAMKaikeyideviGot boons from Dasaratha

ARANIYA KANDAMRama wentTo Dandaka forestRavana came nowAnd took away Sita

KISHKINDHA KANDAMRama Ki[led valiAnd enthroned Sugriva

SUNDARA KANDAMHanuman crossed the seaAnd gave the ring to SitaHe burnt LankaAnd gave Rama Chudamani

Jaya Jaya RamSita RamJaya Jaya RamSita RamJaya Jaya RamSita Bam

Jaya Jaya RamSita Ram

Jaya Jaya RamSita RamJaya Jaya RamSita Ram

Jaya Jaya RamSita Ram

Jaya Jaya RamSita RamJaya Jaya RamSita Ramvl1


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YI.JDDHA KANDAMRama killedKumbhakarna, RavanaLakshmana killedThe diighty lyleghanadaRama installedVibhishana on the throneThen all came backTo Ayodhya cityVasishtha installedRama on the throneHe who readsEka Sloki RamayanaWillattain soon wealthBhahi, MuktiRama Rama Jaya Raja RamRama Rama Jaya Sita Ram.

Jaya Jaya RamSita RamJaya Jaya RamSita RamJaya Jaya RamSita RamJaya Jaya RamSita RamJaya Jaya FlamSita RamJaya Jaya RamSita RamJaya Jaya RamSita Ram

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THE PHILOSOPHY OF THE RAMAYANAPhilosophy is the science which deals with the factsand principles of the Ultimate Reality and of human natureand conduct and analysed from such an angle, theRamayana, be it Valmiki, Kambar, Tulasidas or Adhyatma, is

pregnant with the highest philosophy that mankind can everconbeive of. lt is conceded that man is the perfect beingunder God's cration, but this accident of birth in the humanspecies is not the end of the highest perfection. lt onlymeans that man has the power of expressing the innatedivinity more than any other animal and with this specialpower in man he is even defined as God involved.The chief and fundamental factors that go to make upthe high standard of perfection in man are his moral andethical sides. Unless one possesses an unquestionablecharacter in respect of morality and conduct, he will neverattain greatness or true perfection. There are establishedcodes of morality and ethics in the Hindu Sastras which arebased on the teachings of the Vedas, the immortalscriptures of the Hindu religion. The Vedas are so ancient

and the teachlngs thereof are so subtle and abstract,enshrined in a very terse language that they are verydifficult of being grasped and assimilated by the ordinaryman of the wolld. Nevertheless the quintessence of theVedas has to be mastered by the common man to have athorough knowledge of the higest Truth and to make matterseasy, our ancient sages have reduced the Vedic ideals intosimple and understandable compositions commonly knownas ihe Puranas and ltihasas. These later productions-thePuranas and ltihasas-are in the form of stories andnarratives with a historic touch behind them which not onlyimpress the reader but also expound the philosophicaltruths in such a lucid style that a sincere spiritual aspirant

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will get a spontaneous urge from within to live the ideals inhis own life. Such is the power behind these ancient works,the Puranas and ltihasas, that they are commonly known as'Suhrid Samhitas' meaning the friendly collection ofph ilosophical scriptures..Of these collections, the Ramayana-particularly, theValmiki Ramayana,-wields a very great influence overmankind, pagticularly the Hindu community, because of itssublime teachings and philosophical content. To understandthe real philosophy of the Ramayana, one has toconcentrate more and more on the character and conductof the personalities who play their role in different contextsof their life.

_For the purpose of bringing out the full philosophy ofthe Ramayana, therefore, one has to closely follow the partplayed by the figures enumerated below:(1) King Dasaratha (2) Manthara-the maidservantof Kaikeyi (3) Kaikeyi the youngest of KingDasaratha's consorts (4) Havana-the demonking of Lanka (5) Hanuman-minister of themonkey chief, Sugriva (6) Sita-the beloved wifeof Sri Rama, the prince of Ayodhya (Z)Lakshmana-brother of Sri Rama (8) SriRama-the hero of the great epic.On the eve of the coronation of Sri Rama as theCrown Prince of Ayodhya the whole scheme was shelved

behind though the pressure brought on Dasaratha by hiswife Kaikeyi under the instigation of her maidseivantManthara and the king's submission to the dictates of hiswife whereby Prince Rama was exiled to the forest wherehe was to spend a period of fourteen years.(i) ln this context King Dasaratha is to be comparedto the ordinary man of the world placed in anatmosphere of pleasure and plenty, llalling avictim to the promptings of his vicious mind(Manthara) infatuated by sense-objects (Kaikeyi).(ii) The ten headed Rakshasa, Ravana, in theabsence of Sri Rama and Lakshmana steals


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away Sita from their forest dwelling. HereRavlna with his ten heads is to be comparedwith the ten sense-organs-five organs ofknowledge and five organs of action. Stealingaway of-Sita is tb be compared to the loss ofreasoning power of the worldly minded deludedby Maya. The golden deer Maricha is Mayawnicn Oetuded both Lakshmana and Rama andthey lost their power of discrimination (Sita).(iii) Hanuman, the intellectual giant and a strongcelibate, is an invincible power which indicatesthat if one has to achieve success in all hisundertakings one has to cultivate truth, simplicity'purity, selfless service, devotion to duty andbstailisn himself in absolute Brahmacharya. SriRama and Lakshmana developed these qualitiesand they were able to redeem Sita from thedemon Ravana, meaning, they got back theirreasoning power by Brahmacharya and Tapas.(iv) ln worldly life whatever might be the spiritualprogress one has achieved, he will never attainMo[sha unless he is detached from all worldlyties. This aspect is fully depicted in the asceticmarch of Sri Rama, Lakshmana and Sita to theforest in obedience to the wishes of Kaikeyi. Thepath which led the regal party to the forest was60 narrow that it was not possible for them tohave a safe passage.

Hence they had to follow one after the other, so muchso, Sri Rama- was in front, Sita in the middle andLakshmana at the back. Everyone knows pretty well thebrotherly affection that Lakshmana had towards his brotherand it is even said that he could not exist even for a secondwithout seeing Rama. While on their march, because ofSitia's presence in the middle, Lakshmana could not see hisbrother properly and at frequent intervals he used torequest his 6ister-in-law to make room lor him to see Rama'ln this context, Sri Rama is to be compared to Paramatmanxl


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(in fact Rama was the incarnation of the Supreme Being)and Lakshmana the individual soul, Jivatman. Jivatma-riconstantly endeavours to attain oneness with theParamatman but Maya (Sita) stands in the way, but with anintense yearning it is possible to get rid of Maya and attainthe goal of merging' oneself in the paramatman. Thepossibility of attaining ^Godhood by the aspirant throughltrong devotion to the Supreme Being is alsd stated in theBhagavad Gita.'Daivihyesha Gunamayi Mama Maya Duratyaya,-Mameva Ye prapadyante Mayam Etam TaiantiTe,.Through one-pointed devotion to God one can getover the influence of Maya.A .study of the Ramayana in the light of thephilosophical truth explained above, will be rlseful as aguide to the true aspirants in treading the path of spiritualityleading to complete emancipation from [ne cycle of birthand death.

^ .9!o.ry !o Sri Rama, Glory to the Ramayana and gloryto Sri Valmiki, the accredited author of the gieat epic Oi ni3masterful. production echoing the immortit teainings otVedic philosophy.

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FEATURES OF THE RAMAYANA. The Ramayana of Valmiki is a didactic poem whichhas the avowed purpose of glorifying Dharma andinculcating the truths which open up for man the way tosupreme perfection. lt is one of the two great epics of lndia.

It represents the true Hindu spirit of unconditionaladherence to the law of righteousness and the performanceof one's prescribed duty. To assert the greatness of a life ofactivity based on the righteousness underlying the law ofthe Divine Being is one of the main aims of the Ramayana.The life of the 'ideal man'described in the Ramayana is anincentive to all men to strive to become embodiments ofDharma. Dharma is the soul of life and a life bereft ofDharma is not worth its name. Sri Rama, the incarnation ofGod, represents in himself the ideal son, the ideal brother,the ideal husband, the ideal king and the emblem of Divinityon earth. Man is expected to root his virtue in the Divine.Virtue is necessarily grounded in a consciousness of theprinciple of Divinity; else, it would become a mechanicalroutine of external acts. The Ramayana sounds the eternalspirit of Bharatavarsha, the spirit of heroically facing therealities of existence, without fighting shy of them, and atthe same time blending action with devotion and loyalty tolaw. Law is eternal, for it is the expression of the system ofthe universe governed by God. To follow this law is the dutyof man. The Ramayana teaches man, by way of gxamples,how he can fulfil the demands of [aw.The beauty of the Ramayana is really beyohd humandescription, for it is a revelation to a Rishl-not merely anintellectual production of a scholar-whose meaning is'integral', and no one-sided consideration of it can do fulljustice to it. The entire extent of the life of an Arya isdelineated in the Ramayana. Social life and spiritual life are

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wonderfully harmonised in it. Love and heroism, Ahimsaand Kshatiiyadharma are brought together in it. Bhakti andYoga, Karma and Jnana are fused into one' Sri Rama is thecrdwning feature of thq Ramayana, whose v-ery name isexalted Io the status of a. supreme purifier of the mind ofman. Rama-Nama is a panacea for all diseases, and is asinvincible and irresistible as the Rama-BanaLife in its entirety, individual, social and divine, isdepicted by the poet-seer Valmiki. He commences his poemwith a desbription'of the ideal individual. He then giv99.thqdescription, in his poem, of the ideal society, of idealadministration of country, and the ultimate ideal of life, theattainment of God. What a grand work! Valmiki's epic givesa concrete picture of the mysterious link that connects manand the world with God, the Creator. Social life isemphasised, for man is a member of society- and withoutsociety's good, his good cannot be achieved. And withoutGod's-grace no individual and no society can progressr The-supreme value of the universe is in its being a field. ofexperience lor its contents are necessary for the evolutiontoirards the Eternal Being. The reality of the universe isGod. All attempts and endeavours based on Adharma, onselfishness and individual independence, are doomed tofailure at the iron hands of the Divine Law' The Ramayanamost excellently portrays the victory of Dharma and the finaldefeat of Adharma. Rama and Ravana respectively standfor these two forces of the universe.Sri Rama's Government is a specimen of idealadministration. lt is in fact an earthly representation of thedivine government of the universe under the supremeSovereign, the Almighty. To bestow due attention onDharma, Artha, Kama and Moksha, on the individual, thesociety, the nation and their relation to the universe as awhole, is the duty of an ideal monarch. Sri Ramaexemplifies in himself, such a ruler, the symbol of God o1earth, justifying the great dictum: "NavishnuhPrithivipaiin"-fftsJg is an element of the Divine in a rulerof men. Sri Rama carries this truth to its consummation and

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makes his rule eternally sound in the quarters of the worldas the famous 'Ramarajya', the joy of the spirit of man.One of the striking characteristics of the Hinduscriptures is their expert handling of the problems of life inconsonance with the Transcendent Being, which is the finalGoal of life. Right from the Vedas and the Upanishads,down to the Epics and the Puranas, this important elementfeatures the catholicity that is in all the scriptures of theHindus. Life is not as some people would hold, a meredelirium of spirit, a disease and an error, but an opportunitypresented for the moulding and training of the self forEternity. To live in the immediate present, with the strengthof the past and a vision of the future, basing one's actionson the ancient system of the fulfilment of duty' with thetransforming touch of the glorious ideal of Self-realisation,towards which all beings are consciously or unconsciouslymoving, is the burden of the immortal song of theRamafana. God is both transcendent and immanent' Tolove Him as transcendent alone would be an error, for theuniverse is His immanent aspect, it is He Himself inSelf-revelation, and we are duty-bound to consider'theuniverse as our own Self, as the omnipresent Godhead. Norare we to make the mistake of disregarding thetranscendent and dropping into a pantheistic view ofconsiiering the visible universe alone as a completemanifestation of Reality. The Ramayana pays due respect tothe physical, the vital, the mental, the moraland the spiritualvalu'es of life, and teaches a gospel of the integration ofthese in the Divine Harmony of the Supreme Being. TheRamayana, with the Manusmriti and the Mahabharata'forms the standard delineation of the codes of the eternalDharma; the Srutis. There is no doubt that the inhabitants oflndia, when they follow and preach the spirit of thesescriptures, will pave the way not only to a'Greater lndia', butto a 'Greater World', which should reflect the beauty ofHeaven, the glory of creation and the greatness of God.

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POWER OF'RAM NAM''Ram Nam'is a blessing which millions of Hindus havetreasured in their hearts since ages past. lt is the supremepurifier of the mind of man, the-bestower of perennialjoy,the giver of peace and the key to the gate oi lmmorta'iit!.The Ramarahasyopanishad says that the letters ,Ra'an-d'Ma'are the essence of the two most important Manfras,viz., Ashtakshara and Panchakshara, which, when theletters 'Ra'and 'Ma'are removed from them, respectively,not only lose their primary meaning but give the'opposit-emeaning. W!"! Rarn Nam is chanted, a significant ihangetakes p.lace in the entire organism of the person chanting-it.There is a twofold effect product by the utterance of -theDivine Name.The Mantra Sakti or the power generated by thejuxtaposition of the letters of the Mantra and Oy theutterance of the same, the whole nervous system 6t tnechanter of the Mantra is set in vibration-a vibration whichbrings about rhythm, harmony and equilibrium in it. Whenthe nervous system is in such a harmonized state, thebreath, too flows rhythmically and the mind rests in a state

of tranquillity. lt is in this peaceful state of the mind that thedivine Consciousness is reflected and the supernal joy ofthe Eternal is experienced.The idea of the Divine Being generated in the mind atthe time of the repetition of the Name, gives a direct fillip tothe mind in its attempl to unite itself with the Divine Being.The nervous system is in a state of perfect harmony whenthe vibration produced by the chanting of the Divine Namepervades it with a force of integration. The Divine Name isnot merely a sound; it is a force which can overcome all thedestructive forces in the human system and render it pureand make it fit for the experience of SaWa, the highlyxvl


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transparent medium through which the lmmortal Being isreflected.Ram Nam like the Ashtakshara or the Dvadasakshara

Mantras, is a powerful aid in destroying the animal passionsin man. Passions are agitative forces, and Ram Nam is atranquil force. When one adheres to Ram Nam' withexc[isive and genuine devotion, it becomes the destroyer ofall pains. But one's faith must not be divided between two ormore Mantras. One should stick to 'Ram Nam' with fullconfidence in it. The more the faith and concentration, thequicker does the Lord's Name destroy the evils in man. Thevotary of Rama prays: dataram sarva sampadam;Lokabhiramam Sri Bamam bhuyo bhuyo namamyaham-lprostrate myself, again and again, before Sri Rama, theSaviour from all calamities, the Giver of all prosperity, theDelight of the world." Such is the glory of Ram Nam. ltbestbws on one the beatitude of Absolute lndependence orKaivalya. But Ram Nam should not be used for the sake ofobtaining worldly ends. Ram Nam is the saviour of manfrom the afflictions of mortality itself. lt raises man from allpenury and exalts him to the status of an undauntedsovereign over hinlself. Why do you use a gun to destroy amosquito? Ram Nam can cure the disease of Samsaraitself;what to speak of lesser wants and turmoils. Therefore,use Ram Nam as a Moksha Mantra and not as a servant tofetch you the glittering glass-pieces shining in the form ofthe objects of the world. Ram Nam is the guardian in yourbody, protecting you at all times against all attacks,pr,ederving youi purity and virtue, and warding off theinimical urges of desire, passion and anger.The repetition of the Mantra should be done withBhava or ddep feeling. A tremendous effect is producedwhen repetition of the . name is attended with aconsciousness of the relation of the chanter to the deity ofthe Name. This, however, does not mean that a mechanicalrepetition of the Mantra without feeling is absolutely devoidof all beneficial results. The Name is potent enough to

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cause a change in the psychological and the physical beingof man even when it is mechanically repeated. Ram Nam isa Mantra, and a Mantra is formed bv significant letters,which by the very fact of their being uttered, produce aresult, even if this result may not be directly connected withthe consciousness of the chanter.of the Mantra. There is avery peculiar process of physical and psychicaltransformation taking place at the time when the Mantra isrepeated. Unconscious and mechanical repetition producesno direct psychical change, but causes biological changethrough the nervous system which is immediatelyinfluenced by the vibrations set up by the chanting of theMantra, and these biological changes indirectly, bring abortpsychological changes; for these two natures in man arerelated to each other as effect and cause, respectively andthe effects are so intimately related to their causes that anychange in the effects will be felt by the causes, and viceversa.The devotee should not test the Lord by the chantingof His Name. For example, one should not use the Name'asan excuse for the deliberate perpetration of evil acts. TheName can overcome the effects of even such acts, but theimplications of such acts would be that the devotee whouses the Name thus has not genuine aspiration anddevotion to the Lord, and his mind is still being attracted tothings other than those that pertain to the Lord and to HisWay. Hence the condition for chanting the Divine Name iswell laid 6ut."Trinadapi sunichena tarorapi sahishnuna, Amaninamanadena kirtaniyah sada harih-He who is humbler thana blade of grass, more tolerant than a tree, who does notcrave for respect, but respects others, is the one fit to repeatthe Name of Hari."

God helps those who help themselves. The bestpossible effort that one is capable of exercising under theintellectual circumstances provided by God should be putforth, and only beyond this effort, should one seek the graceof God. ldleness is not self-surrender. Surrender of the selfxvlll


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.to God becomes complete only when the individual.onJ.iou"n"ss is flooded over the love for the Divine. God's!ii.l o""cends when the etforts exercised are found to bei-nadequate for the realisation of God.Ram Nam has a transforming effect not only on thepsycholgical but also the biological .personality' F'.9nbnisicaiaitments can be overcome by the chanting o1. thebi-iin" Name. Ram Nam is unfailing in its action, infallible inits operation. Ram Nam, properly understood, is the sameas Cimkara, the symbol of tne Absolute, and Rama to thetrr" Oerotee ii tne Absolute itself. Sri Rama isili-pervaOing; He is in the heart of all beings as theAn[aryaminlWhat a power and-glory should His Namepossdsst Even ordinaiy names of things of the world have[n" - po*"t of stimuiating a corresponding pod.e. .,ofion.dior.n"ss in man. How much more powerfulshould theName of God be!Saint Tulasidas says: The name is even superior to the-Lord, becaus" the Nirguna and Saguna aspects ofAranhan are tasted and realised by the power of the Name'Rama delivered a single woman, Ahalya, while His Napehii purified crores of wicfed people. Rama gave.salvationi; hro ot nis faithful servants, Jatayu and Sabari, but Hisfrlame nas been the saviour of countless wicked persons'Blessed is the son and blessed are his parents whoremember Sri Rama in whatsoever Way it may be' Blessed"ie "r"n the Chandatas who repeat the Name of Rama dayind night. What is the use of high birth to one who does notrepeat Ram Nam!What a mighty power is latent in Ram Nam! Onlythose who'are end6wed with devotion know it' The' icientists now declare that sound vibrations have such atremenOous force that they can direct this power to silkfabrics and clean them of all dirt more thoroughly than awasherman can.The moment you utter the word Rama, the form of theLord is aroused in'your consciousness' So the advanced

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devotees say thdt the Divine Name is the excrusive suooortof those atflicted by the tribulations of Samisari. " - ---'-"The Valmiki Ramayana is the standard history of SriRam:-__ __"V.2dav9dy.g p?r? punsi jate Dasarathatmaje; vedahprachetasadasit sakshadramayanatmana._Verily, i VeOaby itself was revealed by Maharshi Valmiki, in tfrL tom olRamayana when the Qu.qpmg-Being, to Oe'fnown niorglithe Vedas, manifested Himself as ilie son of Oasaraitii.,;The Ramayana of Valmiki is a majestic epic, expounbinoDharma by way of depicting ine greit heroii titb oitrre ioeiiperson, Sri Rama, The.greatness of the Valmiki namayinigllLot !9 adequatety described. tt is a huge didactic Roe;which has its main aim in constraining pe5pte to follo[,-th;path of righteousness, and towards this'end, it #,6y; ih;popul?r technique of appealing to the hearis of p'eo6te Uvnanating in a homely style, ilie story of a tite rjevoieO i6,D,lgf,q.- Th_e _pictures-qu-e tife of Sri' Rama AeJcriUeO 6V

ylt11,!]_. "Srand gtorification of the greatness of Sri Rama.Hence me Hamayana is in a way an expanded form of theName and glory of Sri Flama.. The hearing . or the study of the Ramayana is acontemplation on the various divine qualities of 'Sri Rama,which purifies the mind of man and rehders it spiritual.- -'May Sri Ramachandra bless all with spiritualillumination, prosperity and Kaivalya Moksha!


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INTRODUCTIONRAMAln the history of the nations of the world, there hasbeen no sovereign, so noble, majestic, kind and illustriouslike Rama. Apart from the aftributes that he possessed, itwas Rama who conquered with the consent of the people,entire South lndia and conquered Ceylon, defeating themighty King Ravana and annexed Burma, Siam, Java,Sumatra and the Bali lslands. At all these places, heappointed Viceroys and he became the King Emperor ofgreater and united lndia. Rama gave us the gift of the RichSoil whereon we live. Five hundred years later, Krishnagave us the philosophy of life. Rama was the ideal king

emperor of lndia like whom none has since appeared(except after several years in a lesser degree, Asoka, whowas perhaps the last Emperor of greater and united lndia).The people of lndia have not seen such happy days as theyenjoyed in the time of Ramh. This fact alone entitles Ramato the unstinted allegiance and gratitude of every son of theMother Land. Glory to Sri Rama.SITAThe queen, Mother Sita, is undoubtedly the idealqueen and'the mother of the lndian people. She was thefirst and only Queen Empress of the greater and unitedlndia of the fime of Rama. No son of the soil can afford toforget the deep debt of gratitude that he owes to the firstand the only Queen Empress-the Great Mother of the

motherland.Sita is superior to Arundhati and Rohini in everyrespect. Her fortitude is unparalleled. She is moreforlcearing than the earth. She can stand werything. She ismore bebutiful than beauty itsetf, the splendour of allxxl


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splendours. She was highly devoted to her husband.Through the fire of her chastity, she passed successfullythrough the fire ordeal.HANUMAN

Sri Hanuman is the eldest son of Keshari and is quicklike the wind. lt is impossible to describe his valour andbeauty. He can assume any form at his will.Anjana, known also as Punjikasthala, was the wife ofthe Kapi chief, Keshari. She was the daughter of Kunjara.

Spotless Anjana was reputed for her beauty in the threeworlds. There was none like her on the earth. On account ofa curse, she was born as a vanara woman. She couldassume any form at her will. She was endowed withheavenly virtues.Once Anjana was strolling about over the green hills.The wind god gently wafted her garment. Her body wasexposed. He was charmed by her beauty. He embraced herin love. Anjana was frightened by this. She asked.'Who ismolesting me like this?"The wind god replied, "Do not be afraid. O Anjana. Iam not doing you any harm. I am entering your body inthought. You will bear in your womb a strong and intelligentboy. He will possess the power of rnoving like me."Anjana was very much delighted at these words of the

wind god. She delivered Hanuman in a cave. As soon as hewas born, he saw the sun rising in the sky. He sprang upthree hundred Yojanas, and yet he was not affected by theheat of the sun. lndra became angry and hurled his thunderat Hanuman. As he was struck by it, he fell down on a rock.His lett jaw was broken. Since then he was nhmedHanuman.When the wind god saw that Hanuman was struck bylndra, he ceased to blow. The people of the three worldsbecame frightenbd by this. The gods tried to please thewind god. Brahma said, 'Your son -Hanuman will not bedestroyed by arms, on account of my blessing." lndra was

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struck with astonishment when he saw that Hanumansurvived, even though he was struck by thunder. He blessedHanuman and said,-'rThe son of the wind god willdie only athis will, on account of my blessing"'Hanumanji is undoubtedly the greatest military geniusthat the world has ever produced. He raised a huge armycounting over 30 lakhs of soldiers and espousing the causeof Rami, led his vast armies with no military equipment,except what was turned out from stumps and boughs. oftrees and stones, to fight the great battle with the mightyKing of Ceyton. This-intrepid warrior was the gre.atestmililary engineer and it was he who constructed themiracJbus bridge with stones, across the sea, over toCeylon. Neela aisisted Hanuman. He crushed the King. ofCeylon by the sheer force of his unrivalled military genlugan6 devoiion to duty. He was the greatest physical culturist,accomplished in thd art and practice of first aid, nursing andambulince. Out of the millions that were slain on the battlefield, with his rare knowledge of elementary surgery., first aidand medicine, he saved a very large number of them andbrought them back to life.A real son of the soil and with brown skin, but highlydeveloped intellect, a man accomplished..in military. strategyas none else has been, a bachelor in life and with moralprinciples of the highest order, a statesman and a diplomatbnO y'et possessing a noble and stout heart olerflowing.withkindnesi and takiig pride in calling himself the humblestSevaka of the King Emperor-such a personality has. neversince been born on thib earth. Hanumanji is the saviour otlndia. Hanumanji was as civilised and cultured a man asany in the Court-ot Rama and the legendary tail stands onlyOitne unending train ol armies that he commanded. Such apersonality hai attained the mark of Divinity and hasbecome the guiding and Gaurdian Angel in military camps,as well as ii phy5ical culture schools and in schools ofBhakti. Wherevbr ihere is enterprise, right etfort, devotion toduty and singleness of purpose, there abides the spirit ofHanumanji.

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DASARATHADasaratha literally means one who has restrained orcontrolled his ten organs or one who has the ten organsunder control. lt is the Jiva proper and so we find Dasarathabeing addressed as Jiva in Ramayana. This Dasaratha orJiva is always very aniious to get out of this ocean ofSamsara. But for Dasaratha (Jiva personified), it was in nocase possible to do so, unless he realised Brahman or theSelf who is no other than Rama. The Jiva has to becomeone with the Self and as such Dasaratha, the Jiva, had to

do proper Sadhana or penance for putting under fullrestraint all his ten lndriyas or organs, to make it one withthe Self. Dasaratha ruled over this body, the city of tenorgans or gates for full 1 100 years. lt is only after controllingthe organs and becoming one with the Self, that Dasaratha,the Jiva, is in a position to get the Divine vision-DivyaChakshu or Jnana, the eternal light or illumination in theform of Payasa, Sringi Rishi being the Higher Manas or thelntellect proper (personified), the guide or the Acharyathereof.

RAVANARavana was wellversed in the Vedas and Vedanta. Hewas a great Yogi. He was chief amongst the performers ofthe Agnihotra sacrificD and other rites. He was a great hero

whom even the gods could not conquer. He granted morethan what was asked of him. He supported his dependantsand friends liberally. He contributed to the prosperity of hisfriends and to the destruction of his enemies.Ravana was not a monster. He was a great andmighty king. He ruled his country Lanka with masterfulnessand skill. He was an autocrat.THE RING EPISODEAccording to Goswami Tulasidas, Hanuman saw Sitaexclaiming to herself, "Heaven is unkind, my troublescannot come to an end without fire. Trijata said there is no

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fire to be had at night, She too has gone away. I see theheaven all bright with sparks but not one of them, not asingle star drops to this earth. The moon is all ablaze but nofire-comes from it, as if allthese knew, what a poor wretch Iam. Ye, Asoka trees, would you not hear my prayers andanswer to your name and rid me of my pain. You are shiningwith your flame coloured opening buds, please supply mewith fire to consume my body." This, Hanuman saw with hisown eyes and to him also, a single moment seemed to be aYuga ind after thinking to himself, he threw down the signetring, as though a spark had fallen from the Asoka tree. Sitastaied up with ioy and clasped it in her hand.A fine clue and an explanation to this "ring problem"has been discovered in the Ramayana Reliefs, fromPrambanan in Java.Ravana in his magic aircraft carried off Sita. Bavana,with his ten heads and twenty hands was holding Sita. Thebird Jatayu fought With Ravana and received a death woundfrom Flavana. Sita'made haste to give to Jatayu, the bird,her rlng to be handed over to Rama. Jatayu handed over toSri Rama the ring on his arrival.

EPILOGUEln the epic of Ramayana ihere is much exaggerationand over-statement of facts, which are necessary for theeducatio.n and edification of the devout masses. The epic

was not composed with a view to create history or recordfacts, but a rationalist student may find in the epic, ampletestimony of facts which enhance and redound to the gloryof the divine personalities. Before the exile of Rama, thelimit of the Empire of lndia was up to the VindhyaMountains. Flima with the assistance of the native tribes ofSouth lndia, conquered South lndia and proceeded toCeylon and-defeated and killed the mighty King Ravanawith the assistance of Sri Hanumanji, who came to therescue of Sri Rama, with his vast and mighty arnry of nativesoldiers, who were not mercenaries but who willinglyoffered their services as soldiers to fight in the righteousxxv


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CONTENTS;#:GifiTE:ft-;;;;#;ffi

Publishers'Note . ..':ffPrayer . lvSamkshipta Ramayana vEka Sloki Ramayana viiThePhilosophyoftheRamayana .....ixFeatures of the Ramayana . . . xiiiPowerof 'RamNam' . . . . xvi

INTRODUCTIONRam .:.. xxiSita xxiHanuman xxiiDasaratha xxlvRavana xxivThe Ring Episod xxivEpilogue . xxvBALA KANDAMBirth of RamaRama's Maniage

AYODHYA KANDAMTheProposedYuvaraja . . :xxvll


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PageStarting to the Forest . . . 1ZRama Leaves Ayodhya 20TheCharioteerSentBack . : . . . 20At Bharadvajashram 2lDeathofDasaratha.. ..... 22Bharata's Return to Ayodhya 23In Search of Rama 26The Meeting of the Brothers 27Bharata as Regent 3lRama's March 32ARANYA KANDAMKilling of Viradha

Sage Sarabhanga .The Ashram of AgastyaThePanchavati . .Surpanakha DisfiguredKhara and Dushana KilledMarichaThe Illusive Deer .Abduction of SitaSabari

KISHKINDHA KANDAMPampa LakeHanumanFriendshipTale of SugrivaPower of ValiSugriva's Challenge

343538404043454953555759606365676970ali Was Killed

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PageVali Accuses Rama 1tRama'sReply ,... ......72Tara 74[:ast Words of ValiThra's LamentationSugriva's RepentanceCoronation of SugrivaAdvent of AutumnLakshmanaPacified . . . .Sugriva's DirectionsAngada'sDespair .. .:SampatiNishakara's Foretelling

SUNDARA KANDAMHanuman's Leap .City of LankaRavana's PalaceAsoka ForestRavana Visits Asokavana

75767677788l8386879l939698

100l0ll0ltozita's ReplyRavana'sReply . .103RakshasisTrytoPersuadeSita . . . . .lO4Trijata'sDream . .106SitaLaments . . . .108TheRing .... ...... .114Sita'sMessage.. ....116HanumanDestroysAsokavana .:...118FightwithJumbumali . . . . . .ll9

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PageHanumanKillsAkshaya. . .119HanumanBeforeRavana . ....12LRavana'sReply ..L22Burningoflanka ....123Hanuman Leaves Lanka .'. . . , 125Hanuman Describes His Exploits . . . .126Return td Kishkindha . .128

YUDDHA KANDAMTheMarch " "132Ravana'sAnxiety . . . . .133Vibhishana Goes to Rama . . . .134RamaMeetsVibhishana .....136Suka'sMessage . ....I37StoryoftheSea .....139Nala Builds the Bridge . . '139SukaandSarana .....140Thelllusion . . .12()Ravana'sWrath . .. ..142Rama's InstructionsThe Great FightLamentation of SitaLamentation of RamaDhumrakha's FightPrahasta's FightRavana's Fight .Kumbhakarna Roused from SleePKumbhakarna'sFight . ..:, r :Atikaya's Fight .

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Kumbha'sFight .. .... ....:ig:rIndrajitFightsAgain . . .159Ravana'sFight . . . . . .163LamentationofVibhishana ...165Mandodarilaments . . .165Vibhishana'sCoronation. . .166HanumanMeetsSita.. ...;.167SitaMeetsRama . . . . .168RamaAccusesSita.. ..169TheFireOrdeal .. . . .I7lDeiasPraiseRama ....172RamaStartsforAyodhya ....173TheReceptionofRama .....L75Rama'sCoronation ....176UTIARA KANDAMAgastyaandRama. . . : . . . .179BirthofRavana .,.:.181FeatsofRavana .....183VictoryofRavana ....186Ravana'sDefeat . . . . .188RavanaandRambha . . .188RamaandSita . . 189TheAccusation.. ..1891...Sita'sExile ....191Valmiki Gives Sita Protection . . L94Bhrigu'sCurse . .195.BirthofValiandSugriva .;...1?7RavanaandSanatkumara . . . .198ThedeathofaBrahminl-ad. ..2W

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PqE,

ThAsvamedhaSacrifice ,.. '245EdpartnreofRama. . . ; -.., - !.. i . - . .,213

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BEAUTIES OF RA,MAYANABAIA, IANDAM

tsirtfi. of KamaRavana became a tyrant,He oppressed the people verY much.Earth assumed the lorm of a cowAnd went to Brahma with the gods and.the Rishis.Brahma took them to Lord HariAnd said, "O Lord! incarnate as manAnd kill Ravana, the enemy of the gods.He has become crueland haughtY."Lord Harisaid, "Be not afraid, O gods!I shalltake birth as Dasaratha's son,The gods will incarnate as monkeys,My Yoga Maya willbecome Sita."Sesha will incarnate as Lakshmana,Conch will become Bharata,Discus will take the form of Satrughna,Ravana will be killed in no tlme."Dasaratha wab without a sonAnd so he became sunk in grief.He approached Sri VasishthaAnd opened freely his heart.Vasishtha consoled DasarathaAnd asked him ts do PutreshtiDasaratha acted accordingly,He got Payasa from the lire.


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BEAUTIES OF RAMAYANAHe gaveit to his three wives,Kausalya, Sumitra and Kaikeyi.Then Rama, Lakshmana, BharatiaAnd Satrughna were born as his sons.They were wellversed in the Vddas.They became adepts in archeryThey were skilled in horsemanship,They were experts in warcraft.

Kama's Mari"ageRishi Visvamitra came to AyodhyaAnd saw Dasaratha in the hallAnd said, 'Give me Rama, O king!To protect wellmy sacrifice."The Rakshasa Maricha and SubahuThrow bones and blood in the sacrifice,They alldo all sort of mischief,Brave Rama only can killthem."King Dasaratha became anxious;He consulted Guru VasishthaAnd said, 'What shall I do?I cannot bear Rama's separation."Vasishtha said to king Dasaratha,"O King! Be not troubled at heart.Rama is not a human beingHe is Lord HariHimself."He is born to lighten the load of earth,He is born to destroy Ravana;You did Tapas as KasyapaTo get him as your son.'Visvamitra has come nowTo unite Rama with Sita.Therefore send him with the RishiAnd obtain his blessings."


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BALA KANDAMDasaratha carried out his Guru's behests.Rama followed Visvamitra,Lakshmana also accompanied RamaWith bow and arrow in his hand.Visvamitra taught RamaThe sciences, Bala and AtibalaTo have control over hunger, thirst and sleep,To be free from fatigue and exhaustion.Then they allcrossed the GangesAnd came to a dense forestWhere the terrible Tataka lived,Who could assume forms at her will.Visvamitra said to valiant Rama,"O Prince, kill this formidable Rakshasi;She eats Brahmins, Munis and cows,She is doing terrible havoc here."Rama took up his formidable bowAnd twanged at once the bow string,And pierced her chest with arrows;She dropped down dead in a moment.Then Rama wentto Gautama's Asram,Which looked like a deserted one,Where Ahalya was sitting as a stone,Unseen by any one and living on air.Rama touched the stone with His feet.And lo! Ahalya assumed her origlnalform,Worshipped Rama with Arghya and the restAnd praised Him to her hearts content.Then Rama went to Visvamitra's Asram.He killed Subahu,He threw Maricha into the oceanAnd completed Visvamitra s sacrifico.Then Viwamitra took Ramg, LakshmdnaTo Mithila where the wise Janaka ruled. ,


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BALA KANDAM

ftg frt witfi. lParasuramaSri Rama met Parasurama on the waY,Parasurama asked Rama to string his bow.Rama put a string at onceAnd defeated Parasurama.Then Parasurama praised Sri Rama.The arrow shot of destroyed Parasurama's Karmas.Parasurama lost all his power,He proceeded to Mahendra mountain.King Dasaratha reached Ayodhya,The sons of Dasaratha lived happily,Dasaratha's heart was filled with joy,The whole of Ayodhya rejoiced heartily.


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AYODHYA I(ANDAMtfu tPropose[ /uoarajaKing DaSaratha said to Vasishtha,I have become old now, O Guru!I shallinstallRama as YuvarajaKindly bestow Thy blessings.He called his chief minister, Sumantra,And ordered him to collect allthings.Sumantra carried out the king's behestsAnd made all arrangements beautifully.King Dasaratha then asked SumantraTo fetch Rama to his presence;Sumantra obeyed the king's commands,Dasaratha asked Rama to ascend the throne.Allthe citizens rejoiced at the news,Flags were streaming from every house,Garlands were hanging on every gate,Allthe roads were swept and watered.Rama and Sita fasted,Rama controlled his senses,Eoth slept on a bed of Kusa grass,Their hearts were filled with joy.Manthara, the maid servant of Kaikeyi,Ascended the tenace of the palace,To find out the cause of unusual noise;She sawflags and bstoons werywhere.


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AYODHYA KANDAM 9She was eager to knowThe cause of this great delight of the people.She asked the nurse with a smile,'Tell me the cause of the peoplesl joy."The nurse told the crooked Manthara,'Today, the king will install Rama,On the beautifulthrone of Ayodhya;Therefore all people rejoice today."{Proposa[ for tsaruisfi.merlt of fumaThen the hunchbacked evil-minded MantharaApproached Kaikeyi who was sleepingAnd said, "Arise! quickly O queenlA great calamity is about to fall on you."King Dasaratha will installtodayHis eldest son Rama on the throne.You willbe soon cast in a sea of sorrowYou willbecome a slave of Kausalya."Rama will soon drive out Bharata,He willbecome the sole monarch.You will have no voice in the palace,Kausalya will treat you with contempt."Kaikeyisaid, '0 Manthara! kind and wise,Tell me a good plan now,To get the throne tci Bharata;I shall carry out your plan."Manthara said to Queen Kaikeyi,'Glad yourself in dirty clothes,Lie down on the bare ground,And put on an angry @untenance"King Dasaratha likes you very much,He will give up even his life for you;Ask him to grant you the ttro boons,Which he promised in the Devasura war.


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10 BEAUTIES OF RAMAYANA"Banish Rama to the dense forest,For nine years and five.Ask Dasaratha, the virtuous king,To install Bharatra on the throne. . .'When Rama is sent to the loresLYour son will be well established-.He can maintain himsetf aftenrards,His position willbe quite safe."King Dasaratha of great hme,Entered the apartments of Kaikeyi,And saw her in a pitiable plight,Lying on the bare ground.The great king was afflicted at his heart,He tried to please her in allways;He said, "Rise up, O Kaikeyi,I shalldo whatever you wish."Kaikeyi of cruel resolve, said,"O king! remember your promise,You offered me two boons,When I nursed you in the war."Grant me those two boons now,Send Rama into exile for fourteen years,ln the dense forest with matted locks,And install Bharata on the throne.""O Kaikeyi, take away the kingdom nowFor your son Bharata,I cannot banish Rama, my beloved,I cannot bear his separation."Rama loves you more than his mother,He is always obedient to you.You yourself have admired him;ln what way has he ofbnded you?'The whole world praises him,A!!citizens lwe him.


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AYODHYA KANDAMEven his enemies admire him,Why do you want to banish him?"l may even abandon Kausatya,Or Sumitra or royalty,Or even my own life,But I cannot abandon Rama."Kaikeyisaid to King Dasaratha,"O king! keep up your promise,Be virtuous, truthful and noble,Dharma is rooted in truth.'Tiuth is the highest Dharma,Do not swerve from truth,I will not be satisfied,Unless Rama is banished."Then Dasaratha said to Sumantra,"Bring Rama to me at once."Sumantra obeyed the king's commandsAnd brought Rama before the king.Rama saluted his father's feetAnd asked Kaikeyiwith humility,"O mother, tellme please,What is the cause of the king's distress?"Then Kaikeyisaid to Rama,'You alone should remove the distress,You should do something icr him,Help him on this occasion."He gave meh^lo boons with a joyfulmind,He is bound now by the noose of truth.Thou must save him now,Make him a king of truthfu! promise."Rama said with a painfulheart,nVhy are you telling me this?I shallgive up rry life or drink poisonFor the sake of nry noble father.

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12 BEAUTIES OF RAMAYANA"l shallforsake Sita or KausalYa,I shall do cheerfully,All that my father tells me to do,Rama never speaks twic."Kaikeyi said, "Let my son be installed qn the throne,Do you speedily go to the forest, , .Wearing rags and matted l:cksAnd live there for fourteen years."Starting tu rlfie forutSri Rama said to Kaikeyi,"Let Bharata rule the kingdom.I shallgo to the Dandaka forest,Wearing matted locks and deer skin."For the sake of my beloved Bharata,I shallgladly abandonSita, kingdom, my life and wealth,He is highly dear to me."Further, there is no higher duty for meThan serving my father,And carrying out his words;Father is my great Lord."l shalltake leave of my mothet,And console Sita, my beloved,And journey this very day,To the great Dandaka forest.'Take such steps, my rwered mother,That Bharata would rule the kingdom,And serve father too with devotion,For this is the Eternal duty."Dasaratha said to Sri Rama,"O Rama, I am conquered I a woman!You are dearer to me than life itself,How canst thou go to the dire icrest?"


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AYODHYA KANDAMDasaratha embraced Sri Rama,And wept loudly in distress.Sri Rama comforted his fatherAnd said, "Let Bharata rule the kingdom."l shallfulfil my promise,And soon return to thy city.To me, by living in the forestThere is million times more happinessThan in ruling a kingdom."Thy promise shall come true,The works of the gods will be done.It shall be agreeable to Kaikeyi,There is merit in forest life.Rama came to see his motherAnd said to her,"Father has ordered my exile,Bharata will be installed."l am bound for the forest,I shall live for fourteen yearsln the DandakaranyaAnd eat fruits and roots."Hearing this; Kausalya faintedAnd fell on the ground;She recovered her consciousness,And said to Raghava:"lf you had not been bqrn,I should certainly not have knownGreater distress than this, :By being childless.'The barren woman has one sorrowShe feels, 'l am childless,'There is no other griel for her.But I am greatly aftlicted.

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t4 BEAU'NES OF RAMAYANA"How can I live, O Rama!Without seeing your face;Stay here and serve mePedorm the supreme Dharma."Lakshmana said to Kausalya,"Rama should not be boundBy the words of a wicked woman.He should not go to the forest"No one in this world,Though unfriendly to Rama,Would speak illof him,Even behind his back."Sri Rama is equalto the Gods,He is Just and virtuous,Straightfonarard and self-controlled,He is dear even to his enemies.'The old king has become perverse,He has become a slave of passion,He has been enslaved by Kaikeyi,He has become unrighteous."Sri Rama is my great Lord,I am greatly attached to him;Should Rama enter the fire or the forest,I shall have entered there before him."Kausalya said to Rama,"Kasyapa attained heavenBy serving his mother at home,And practising Tapas and self-restraint."You will have to serve your mother,I will not give you permission,Do not go to the forest,I cannot live without you."Sri Rama said to his mother,"l cannot disobey my father's command.


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AYODHYA KANDAMNo one has come to distress,By carrying out his father's orders.Permit me to go to the forest, mother."Sri Rama said to Lakshmana,"Dharma is supreme in the world,Dharma is truth rooted;Father's order is based on Dharma,Therefore,l must stick to Dharma."Pleasure and pain, profit and lossAre the work of destiny;There is the hand of destinyln my banishment, O Lakshmana."Lakshmana said to Rama,"O Lord Rama, my beloved brother,Why do you exalt destiny,As if it is infallible,Destiny is impotent and powerless,Mark my word, O Raghava."Kausalya said to Rama,"l cannot live among my co-wives.Take me alSo to the forest,lf you have firmly resolvedTo enter the forest now.",.]Rama said to Kausallaa,'To a woman, indeed,The husband is Lord and.God,She will reap great demerit;lf she does not look after her husband,Even if she observes fasts and vows."A woman obtains great merftBy serving her husbandt ,Even if she does not worshipAnd bow to the Gods.

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l6 BEAUTIES OF RAMAYANA"She must serve her husbandWith heart, mind and soul;This is her Dirarma,This is declared in the Vedas."Kausalya was not ableTo turn Rama from his resolve.She gave him permissionTo go to the forest.She blessed Sri Rama,"May Dharma protect you!May Skanda and Brihaspati,The seven Rishis and NaradaMay they protect you on all sides!"She said to Rama,"You may now go where you like,Come back after afiaining your object,My prayers will protect you."Then Rama went to his room,He said to SriJanaki,"My father has exiled meTo please Kaikeyiwith his boons."l will live in Dandaka forestFor a period of fourteen years,Bharata will rule the kingdom,Be devoted to vows and tasts."Serve my father and mothers,This is your important duty.I shall fulfil my missionAnd return soon, O Janaki.Sita said to SriRama,The wife always sharesThe fortune of her husband;I shall certainly icllow thee.


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AYODHYA KANDAM'Thou art my sole refuge.I shall go in front of youAnd crush the grass and the thorns;I shall serve Thee in all ways."l do not wish to live-without thee,Thou art my very life-breath,Thou art my sole support,Thou art soulof my soul."Sri Rama said to Janaki,"The Forest is full of many dangers,It is full of distress;You will have to live on roots."Sita said to Rama,"O Lord! my husband is my god,lf I live with Thee,I shall be free from blame,I shall share Thy Joys and sorrows."Even in the life hereafterI shall live with Thee happily;I have never thought evenOf any one save Thee."l am ever daroted toThee,I am ever faithfulto Thee,Wthout Thee it is hell for me,With Thee, it is heaven for me."SriRama was highly movedBy SriJanaki's speech.He asked SriSitaTo follow him happily.Sri Lakshmana saidto Sri Rama,"l shall also accompany TheeTo the forestWith bow in my hand.

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18 BEAUTIES oF RAMAYANA'Without Thee, I do not wishFor heaven or immortality,For Lordship of allthe worlds.Thou art my sole support."Sri Rama said to Lakshmana,"!f you also follow me,Who will support KausalyaOr Sumitra of great virtues?"O Lakshmana, my beloved brother!Take care of Kausalya,Act according to my words,You wijlbe ever happy."Lakshmana said,"O Raghava of undying fame!shall proceed in front of Thee,shall point out the path,shall daily gather roots and fruits."Sri Rama said to Lakshmana,"Yes. You can follow me.Take leave of allfriendsAnd get yourself ready for the Journey.,'Then Rama, Sita and LakshmanaWent to King DasarathaTo take leave of him.They all made him obeisance.Rama said to his tather,"Kindly grant me permission.Thou art our LordGive Thy blessings,King Dasaratha said to Rama,"Go forth my son, fearlessly,May you have happiness and peace!Come back after fourteen years."


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AYODHYA KANDAMLakshmana took leave of his mother,She spoke to Lakshmana,"Ramam dasaratham viMhi,Mam viddhi janakatmajam,Ayodhyam atavya m v idd h i,Gaccha tata yathasukham.""Consider Rama to be Dasaratha,The daughter of Janaka to be myself,The forest to be Ayodhya,Be always happy, O my darling."Kaikeyigave garmentsTo Rama, Lakshmana and Sita,Fit for wearing in the forest.Rama removed his clothes,And put on those garments.Lakshmana also did the same,But not Sita;She did not knowHow io use them.Rama took the garmentAnd tied it round her shouldetBut Vasishtha warded them off /And said to Kaikeyi:"O vile woman!Rama alone was asked by theeTo go to the forest.Why art Thou, O wretchGiving these rags to Sita?"Sitia follows Sri RamaOut of eonjugal devotion.Let her go cladln heavenly garmentsDecked with all ornaments.'

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20 BEAUTIES oF RAMAYANAKing Dasaratha said to Sumantra,"Do thou bring a car." \Rama, Sita and LakshmanaMounted the car.Katna Leaoes Ayo[fiya

Then Sri Rama reachedThe beautifulbankOf the tamas riverAnd became happy.He then reachedThe prosperous Sringaverapura,On the banks of the Ganges.There he met Guha,The king of the Nishadas.Rama embraced GuhaAnd asked about his welfare.Guha brought Arghya and fruitsAnd worshipped Sri RamaRama tied his hairlnto a knot,With the milk of the fig treeAnd shone with great splendour.Rama drank some waterAnd lay down with JanakiOn the bare ground.Lakshmana kept watch.

'Lfu Cfiarioteer Sent 6acLRama said to Sumantra,"Go to the city with the chariot.Kaikeyiwill have the assuranceThat I have gone to the forest.


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AYODHYA KANDAM"Sumantra! conveyMy prostrations to tather.'TellMother KausalYaThat I shallstickTo the path of virtue.Let her worshiP the fire."Let her ministerUnto the feet of mY father,Let her behave ProPerlYTo my other mothers."She should honour BharataThough junior in age.Tell Bharata to ruleOn behalf of father."lt is not proper for himTo depose his old father.Let him conduct himselfTowards all the mothers,With strict justice."O noble Sumantra!Look upon mY motherAs your own mother.Lead a virtuous life."Sumantra at once obeYedSri Rama's commands.Then Sri Rama sat on the boatAnd crossed the Gangs.

At tsfiaradoojasramThen Rama wentTo the Abram of Bharadvaia.The Rishi otfered ArghYaAnd adored Rama.

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22 BEAUTIES OF RAMAYANARama asked Bharadvaja,'Tellme of some lovelypiace,Where we may live ha-ppily;We do not likecrowdeb'plices."Then Bharadvaja said,"Chitrakuta is the best place.It is twenty miles awayirom this place,It abounds in trees, frlrits and hohey.,,'Here Rama metValmiki.The Rishi rose up from his seatAnd worshipped Rama,Wth Arghya and the rest.Thereupon Rama wentTo the Chitrakuta hiil.Lakshmana built a cottage of leaves.Rama lived there happitf.Sumantra reached AyodhyaAnd saw king Dasardtha.'The king said to Sumantra,"Where is now my righteous Rama?j[hat-megsage did he give for me?What food does he take?!1or,999: he steep on the ground?How did he walk on foot?" -Then Sumantra said,To the anxious Dasaratha,Allthat Rama had told himWhen sending him backTo the city of Ayodhya.Deatfr of DasaratfiaKing Dasaratha was affected at heartHe said to Sumantra,


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AYODHYA KANDAM'Without Rama I cannot live,The Muni's curse has come on mel"l killed the Muni's sonWith a shot,Taking him to be an elephant.The old father cursed me-You shall meet your deathLike me, grieving over you.r son."King Dasaratha'cried bitterlyAnd gave up his life-breathUttering, "O Rama, O Sita! O Lakshmana!I am dying owing to separation from Rama."Vasishtha sent messengersTo Bharata and Satrughna,Who were living in Rajagriha,ln Yudhajit's palace.

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tsfiarata's \gtturn to Ayodfi.yaThey came at once to Ayodhya,Bharata did not find his tather.Then he went to see his mother.Kaikeyi said to Bharata."lobtiained my two boonsFrom King Dasaratha.Rama was banishedAlong with Sita and Lakshmana.'They have gone to the forest.Your father died of grief,On account of separationFrom his beloved Rama."O Bharata! my dear son,Take the reins of government:


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24 BEAUTIES OF RAMAYANAI did allthisFor your sake only."Bharata had a great shock,When he heard the news,That his hther was deadAnd Rama was banished.Bharata spoke to Kaikeyi,"l have lost my hther,My father-like brother,Of what use is the kingdom to rne?"You have killed my father.How cruelyou are!You are the most sinfulwoman!What harm did Rama do to you?"O slayer of husband!O enemy in the guise of mother!I would have abandoned youBut fclr Rama's love for you."Enter the fireOr go to Dandaka.You are a burden on this earth,You are the most wicked woman."Then Bharata went to KausalyaAnd said to her,"Mother! listen to what lsay,I am quite innocent.'Whatever was done by KaikeyiAt the time of the installation,lf I knew of it,And if lfiad instigated her,Let the sin of a hundred Brahminicides,Attach to me.'lf I knew of it,'Let the sin of killing Vasishtha,


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AYODHYA KANDAMTogether with Arundhati,Attach to me."Bharata said thusAnd wept bitterly.Kausalya said,"Son! I know it.Do not griwe,The Lord does everythingFor our good."Then Vasishtha said to Bharata,"Perform in proper time,The funeral ritesOf the great king."Then Bharata didAllthe ritesWith great devotion,And the Sraaddha on the twelfth day.SriVasishtha said to Bharata,"My child!By thy father's commandWe shall today install theeAs king."Bharata replied,"O Muni!What have lto doWith the kingdom?Sri Rama is our Lord,I shallbring Him back.""l shall be clad in barksAnd live on fruits and roots,I shallsleep on the bare groundAnd wear matted hair,I shall livE in the forestTillRama's return."

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26 BEAUTIES OF RAMAYANA

In Searcfi. of figmaHe started in search of RamaAnd went with his mothers,Ministers and Vasishtha,To Chitrakuta hill.Lakshmana climbed a SaltreeAnd began to survey all round.l'le saw a vast armyAnd said to Rama,"Bharata has comeTo kill us,"ln order to removeAllthorns from his side.He is the root causeOf our sufferings."You have lost the throneOn account of him alone,He deserves to be killed.I shall killhim,You will rule the earth.I shallkill.Even Kaikeyi and Manthara.Rama said to Lakshmana,'What shall I gainBy killing Bharata?I have taken a vowTo observe my father's pledge.What is the kingdom to me?"l do not wish, O Lakshmana!For even lndra's seat,By unrighteous means.Whataer can be acquired,By killing friends and relations,ls poisoned bod to me,


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AYODHYA KANDAM 27"Bharata has comeTo see us out of love,By the news of our exile."Do not attribute any motiveTo his presence here:He does not wish us harm,Even in his thoughts."Lakshmana was pacified,When he heard Rama's words.He was overwhelmedWith great shame."

lfu Meeting of tsrotfrersBharata reached the bankOf Holy MandakiniAnd saw Sri Rama.He fellat his feet,With tears in his eyes.His voice was chocked,He could not speak.Flama embraced BharataAnd began to shed tears.Rama said to Bharatia,'Where is father now?Why have you come here?ls father in good health?'What messag did he send me?Nre Kausalya and Sumitra doing well?Why have you leftthe Kingdon?Why do you wear matted locks?Tell me werything unreservedly,I am anxious to hear all."


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28 BEAUTIES OF RAMAYANABharata said with joined hands,"Father has died of grief,On account of separationFrom Thee, uttering O RamalO Sita!O Lakshmana!"Rama said, 0 father! O ocean of mercy!Where hast thou goneLeaving me.Who shallfondle me hereafter?"He wept bitterlyAnd fell on the ground.He rose after some time,Vasishtha pacified him.Then they allwent to the MandakiniAnd gave oblations of water,All observed fast that day.Then Bharata said to Rama,"lnstallyourself in the kingdom;Be thou gracious to me,Enjoy the kingdom now,Do thou protect the state,Thou art like a father unto me."Sri Rama said to Bharata,"Listen to what I say.I should carry outMy father's command.He who disobeysHis father's commandAnd goes his own way,ls verily dead though living;He goes to hellafter death.Do thou protect the kingdom,I shall protect the tcrest.How can I act untruthfully?'Bharata said to Rama,'Where is forest life?


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AYODIIYA KANDAMWhere is the duty of a KshatriYa?Where are matted locks?Where is the duty of a Protector?This is not becoming of Thee,Take charge of the kingdom,Have compassion on me."Sri Rama said to Bharata,"Our father gave two boonsTo your illustrious mother-The kingdom for youAnd banishment for me.You too should makeOur father true to his wordBy installing yourself quicklY."Vasishtha said to Rama,"The eldest son becomes the king.A man has three Gurus-Preceptor, father and mother.'The father gives himbirth,The Guru gives him wisdom.I was your father's Guru,I am your Guru too.Do what I tellyou,You will reap the highest good!"Rama said to Vasishtha.'Whatarer father has doneCannot be easily rercked.Whatever he has commanded me to do,That I must carry out.'Bharata said to Flama,"lshallalso live in thelorestAnd serve Thee like Lakshmana.Otherwise I shallgive up allfood,Till I give up the body.'

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30 BEAUTIES OF RAMAYANA"lwill lie down before you,Until you accede to my request."Rama said to Bhirata,"What have I done, brothet,That you would starve to death?This is a custom amongst BrahminsBut not amongst the Kshatriyas.So rise up, give up this vow."Bharata replied,"l do not crave for the kingdomNor did I instigate mother for it,I shall live in the forest as your substituteFor fourteen years."Rama said to Bharata,'To appoint a substitute,To live in the forestls highly disreputable.I shall share the kingdomOn my return."l have actedAs Kaikeyi has asked,Brother Bharata!Do thou now absolve father,ln the obligation of his promise.'The moon may lose its beauty,The Himalayas its snow,Jasmine its fragrance,Fire its heat,Sun its lustre.'The ocean may overstep its limits,But I shall nerrer refrainFrom fuliilling father's promise."Then Bharata said to Rama,"Kindly give me Thy sandals.


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AYODHYA KANDAM 31They shall protect the PeoPleAnd give them what theY want."Then Rama took off the sandals,And gave them to Bharata.Bharata said to Rama,"l shall dedicate the kingdomTo Thy holy sandalsI shall await Thy return."For fourteen years,I shall wear barkAnd subsist on fruits and roots.I shall live with matted locks,ln the outskirts of the citY;lf I do not find youOn the first day of the fifteenth year,I shall cast myself in the fire."Rama agreed to Bharatia's words,Embraced him and said,"Protect your Mother KaikeYi,Never be rude to her."

tsfiarata as fu)gentBharata returned to AYodhYaAnd estrablished allthe subjects,ln the towns and PrwincesAnd wentto Nandigrama ,Witn tne sandals oi nis head, 'He said to the priestsr .: ."l am only a trustee :Of Sri Rama's kingdom.These sandals wifl rule the kingdom,They are the representrative of Rama.I will protect the kingdom,Till his return."


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32 BEAUTIES oF RAMAYANAHe ins'tatted the sandalsOn the throneAnd held the umbrella over'them.Whenever anything was brought,He first presented it to the sandalsAnd then kept it in the treasury.He lived on fruits and roots,With his senses under control.He wore matted locks and barks,Slept on the ground,And did the work of the kingdorn,After dedicating itTo the sandals of Sri Rama.Fle counted the daysFor Rama's return,And remained there,With his mind,Ever fixed on Sri Rama.

fo.ma's MarcfiRama left Chitrakuta,He thought of the work in handAnd wanted to proceed to Dandaka.He went to Atri's Asram.The Muni worshipped Rama,He gave him roots and fruits.He said to Sri Rama,"Let Sitia see my wiis Anasuya."Then Sita saw AnasuyaAnd prostrated before her.Anasuya gave to Sita,Ornaments, apparels and cosmetios.She said to Janaki,With these cosmetics,


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AYODHYA KANDAMYour beauty shall never leave You,Observe your coniugal dutY,Do you always follow Rama.May Rama safely return homeTogether with you!Rama took leave of Atri.The ascetics pointed outThe route to the dense forest.They said to Sri Rama,'This forest aboundsln terrible RakshasasWho feed on the flesh of ascetics.Do you suppress them."Then Rama enteredWith Sita and Lakshmana,The deep forest.

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ARANYA IANDAMWing of 'liralfiaBama entered the Dandaka,He saw hermitages of ascetics.The ascetics said to Sri Rama,You are our king,You should protect us,This is your dug.We have subdued our passions,We do not punish anybody,We are harassed by Rakshasas.They killasceticsAnd eat their flesh."Rama met a terrible Rakshasa,He rushed at Rama and Sita,His name was Viradha.He was the son of Yuva,Shataprada was his mother.He did penance,He got a boon from Brahma,That no one would be ableTo kill him with any weapon.Lakshmana broke his left arm,Rama his right.Lakshmana put him in a pitAnd put his bot on his neck.Viradha said,"O Lord, I am about to die,I became a Rakshasa,


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36 BEAUTIES OF RAMAYANAI dedicate my mind to Thee."The sage entered fireAnd attained FrahmalokaMany great RishisApproached SriRamaAnd said,"You are the LordOf this forest;SeveralRishisHave lost their lives,At the hands of Rakshasas.Come and seeTheir dead bodies."Rama said to them,"Be not afraidO great Munis,I shall killthe Rakshasas,Be assured of this."Sita said to SriRama,'Virtue can only be acquiredBy renouncing alllow desires.There are three kinds of sinsFalsehood, adultery to killWithout any provocation.'The last two are more heinousThan the first one."You are truthfuland virtuous,You have control over the senses,You ae obedient to your father,You are firm in your vows.But you kill a creatureWithout any offence.I do not wishThat you should goTo the Dandaka forest.


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ARANYA KANDAM 37"You should not killthe Rakshasas,Without provocation.It is not properTo kill any creature,Unless it does some grave injury'Where is weapon?Where is the forest?Where is penance?Where is Kshatriya valour?These are opposed to each other.Please hold in respectWhat is proper to an ascetic.Please lead the life of a hermit,You can do Kshatriya duty,After you return to Ayodhya.

comes wealth,comes happiness,comes through righteousness,This world has righteousnessAs its essence.I do not teach you, my Lord,I only remind youBecause of my love."

Sri Rama replied,"O beloved Sitia!These ascetics of DandakaAre in great distress.They have said to me,"Protect us.Thou art our only Protector.'I have promisedTo protect them.I can give up rry life,Even you, O Sita,As wellas Lakshmana;But I cannot swerveFrom ry promise.


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38 BEAUTIES oF RAMAYANA

lfu Asrarn of AgastyoThen Rama wentTo the Asram of Agastya.Agastya honoured RamaLakshmana and Sita.The Muniotfered themSeats with water and food.He presented Sri RamaThe golden celestial bow of Vishnu,Beset with diamonds,And made by Visvakarma,And inexhustible quiverWhich was full of arrows.He presented alsoA sword with golden hilt,Which was in a golden scabbard,Which was studded with diamonds.The Munisaid to Sri Rama,"Do Thou, O Rama, killWith these, the host of Rakshasas.Who have become a great menace on this earth;And fulfilthe purposeFor which Thou hast takenA human form,Under the influence of Maya.May you be happy!""Sita has come to the forest,Out of her deep love for TheeMake her comtcrtable.Women are attachedTo husbands in prosperity.They leave them in adversity.Ihey are unstable as lightning,They are sharp as weapons.


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ARA}IYA KANDAMln evil they are quickAs the word or the bird.This is their nature."But your wife, O Rama,ls free from all these faults,She has become firremostAmongst chaste women.She is like Arundhati."Kindly take restln my Asram.The Asram willbe purified,lf you live here."Sri Rama said to Agastya,"Kindly tell me of a placeWhere I may live happily."Agastya replied,'There is a beautifulplaceCalled Panchavati,At a distance of two Yojanas,On the banks of Gautami.There are plenty of fruits and roots.Build there a cottageAnd live happily!Do Thou accornplishThe work of the gods."Rama saluted the sageAnd uent ry the route,Fointed out ry the Rishi.On the way, he metA big vultureAnd took it for a Rakshasa.He queslioned,"Who are you?"

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N BEAUTIES OF RAMAYANAThe bird replied,"l am a friend of Thy hther.I am Jatayu,The son of Aruna.Suyeniis my mothet,Sampatiis my elder brother.I shallbe a friend to you,ln your forest life.I shallprotect SitaWhen you are outWith Lakshmana,ln quest of fruits."

llfie gotufraoatiThen Rama reachedThe lq\rely PanchavatiAnd ommanded LakshmanaTo constiuc't a cottiage.Lakshmana, in a short time,Built a beautiful cottiage,Made out of bamboos and leaves.Rama lived happily.

SurpatnLfra,Drsfgure[A Rakshasi came to the spot,Where Sri Rama lived.She said to Rama,"lfind matted loc*s,You look like an ascetic.Wtry have you comeWth bowand anorys,ln the guise of a hermit?"SriRama said,"lam the son of Dasaratha.


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ARANYA KANDAMMy name is Rama.He is Lakshmana,My younger brother.She is my wife.Named Janaki.Now tell me who you are."The Rakshasi rePlied,"l am Surpanakha,Sister of Ravana,King of Lanka.Khara and DushanaAre also my brothers.I can assume different formsAt my will.I have fallen in love with You,Be my husband."Sri Rama spoke in jest"O worshipful ladY,lam marriedA co-wife willbe disagreeableTo a woman like you.Here is my younger brother,Heroic Lakshmana.His wib is not with him.He may marry youFor your beauty,He is worthy of YouIn wery respect.Marry hintYou willhave no fearOf a co-wib.'Surpanakha said to Lakshmana,"Elecome my husbandAnd live happily."Lakshmana said in iest,I am nryself a servant.

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42 BEAUTIES OF RAMAYANAWhatwillyou gainBy becoming my wife?You willliveLike a maid-servant.Oh my red beauty!Become Rama's younger wife.He willdiscardThat ugly hag,Lean and old,And will accept you.O paragon of beauty,Can any intelligent mdnReject such a graceful lady?"Surpanaka could not graspSriLakshmana's Joke.She went again to RamaAnd said."You are not showing meAny affection,By discarding thatUgly, lean, old hagOf unchaste character.I shalldevour SitaAnd get rid of a co-wife."She rushed on Janaki.Sri Rama said to Lakshmana,"Do not JokeWith a low-bred woman.Punish her immediately,By deforming her."Then LakshmanaChopped off her ears and nose.She was drenched in blood.She ran to her brotherKhara in Janasthan.


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ARANYA KANDAMKhara asked Surpanaka,'Tell me, beloved sister,Who has deformed your beauty?Who has disgraced you thus?"Then Surpanaka replied.'Two sons of DasarathaLive in the Dandaka forestTheir names areRama and Lakshmana.I wish to drinkThe warm bloodCI Sita, wife of Rama,And of the two brothers."

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\fiara and Dtufiana WtedThen Khara marchedWith fourteen thousand RakshasasTo fight against Rama.Dushana was the captainOf his army.The Rakshasas showeredTheir missiles on Rama.Then Bama bent his bowAnd discharged his arrows.He killed Khara,Dushana and Trisiras,With fourteen thousand Rakshasasln a short time.Surpanaka ran to Lanka,Erttered the hallof Ravana,And bllcrying at his bet.Rayana said to her,"Rise up, rise up, my chitd.Tellme, please,


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4 BEAUTIES OF FuqlvTT{YANAWho disfigured you?I shall burn up him in a moment."Surpanakha replied,You are addicted to drinks,You are a slave of women,You have no spies,How can you be a King, then?Khara, Dus-hana, TrlsirasAnd fcurteen thousand RakshasasHave been killed by Rama.Rama is the enenry of Asuras.He has renderedThe whole of JanasthanDevoid of fearFor the Munis.You are a fool,You do not know anything."Ravana said'Tellme, who is Rama?Wtry and how has he killedThe powerfulAsuras?I shallkill him."Surpanakha said,"l went to the banksO( Gautami.I saw in PanchavatiRama of great powers,.With bow and arrows in hand.He wears matted locksAnd barks of trees."His younger brotherls like him.He is LakshmanaBy name.


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ARANYA KANDAMHis wife, Sita,ls extremely beautiful.No goddess,No Gandharvi,No Kinnari,ls like her;NoYakshi,ls like her.""ltried to bring herTo make her your wife.But LakshmanaCut off my nose and earsAt the command of Rama,'Then I went to KharaHe went to fight against RamaWith DushanaAnd hosts of Rakshasas.Allwere killedln a moment.lf Sita becomesYour wife,Your life will be blessed.Try to make herYour wife."But Rama isvery powerfulYou cannot standBefore him.You must obtain herBy beguiling Rama."MaricfiaThen Ravana wentTo the abode of Maricha,The son of Tataka.His uncle.

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46 BEAUTIES OF P\AIVIAYAI{AHe said to Maricha,"Rama has killedKhara, DushanaAnd hosts of RakshasasAt Janasthan,Even though they did himNo wrong.His brother, LakshmanaHas cut otfThe nose and earsOf Surpanaka."l shall now carry awayHis beautifulwiia.Who is dearer to himThan his own life.Help me in this matter."Become an illusive deer,Take away RamaAnd LakshmanaFrom the Ashrama.I shallthen carry away Sita. IMaricha said,"O Lord of the RakshasaslWho has advised youTo run away with Sita?Rama is a lion,You cannot fight against him.It is his dutyTo kill Rakshasas.'Those who willspeakSweet wordsAre indeed plenty.But rare is the manWho speaks unpleasant,But wholesome truths.Rare also is the man,


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ARANYA KANDAMWho listens to it.Sita has been bornFor your destruction."Bama is highly virtuous,He is devoted to truth.Sita is protectedBy her chastityAnd her devotionI know the powersOf Sri Rama.When he was a boy,He hurled meTo the distance ofA hundred Yojanas,lnto the ocean,By one shot of arrow."Rama is no human being,He is Lord Narayana Himself.Do thou return home."Ravana said to Maricha,"O low born wretch,You have advised meWhat is highly improper.I did not ask your advice.You ought to have repliedHumbly, with joined hands;I never askedFor your opinion,About the merits and demeritsOf my action,I only asked your hep"Assume the brmOf a golden deerAnd stray about before Sita.She will request RamaTo capture you.

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48 BEAIJTIES OI BAMAYANAThen Rama will follow you,Take him to a great distance,. And then cry with Rama's voice,Ah Sita, Ah Lakshmana.'Hearing that,Lakshmana will proceed,At the request of Sita,Towards the direction of Rama,Then I shallcarry away Sita."l ofbr youHalf of my kingdom.Do this,lf you refuse to do thisI sharl killyou aren now."Maricha said to Ravana,"Ravana! I am your well-wisher, 'Stop doing this work.lf I meet deathAt the handsof Rama,I am indeed brtunate.I willsurely dieAs soon as I meet him;You willalso dieBy carrying away Sita;Lanka willbe reducedTo ashes."Maricha reflected thus:"lf Rama kills me,I shall obtain salvation.lf this wretch kills me,I shall surely go to hell.Let me die at the handOf Sri Rama"Havirg thus resolved,Maricha said to Ravana,"l shall, O Lord, do tfry bidding."


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ARANYA KANDAMThey mounted the carAnd went to Bama's Asram.lfu tffusioe DeerThen Maricha assumedThe form of enchanting deerIt had the colour of pure gold,It had silver spots,Its horns were shiningLike the finest jewelsIt wandered aboutNear the doorO( Rama's hermitage.Sita said to Rama,"Let this beautiful deerBe my plaything."Lakshmana said,"O Raghava,Ithink Maricha has assumedThe form of a deer.It is not possibleFor such a jewelled deerTo exist on earth."Sita said to Rama,'How beautiful is the deerlThis deer will be an ornamentCI our palace,When we shallgo backTo Ayodlrya;lt will be an object of wonderTo Bharata and mother-in-law.Rama said to Lakshmana, ,Vatapiwas digested by Agastya;lf this deer is Maricha,

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50 BEAT'TIES OF RAMAYANAHe willbe killed like Vatapi.O LakshmanalProtect Sita,With the help of Jatayu.It is a realdeer,I shall return with it."Rama went outWith bow and arrow.The deer tempted Bama,It drew him away,To a great distance.Rama sent an arrow,It struck the heart of Maricha,He was about to die.He assumed his old form of a RakshasaAnd cried in the voice of Rama,"lam dying, Ah Sita, Ah Lakshmanat"He gave up his life-breath.Sita became anxiousWhen she heard the cry'Ah Sita, Ah Lakshman'a."She said to Lakshmana,"Lakshmana! Go and find outWhat has happened to my Lord.He is crying in distress,Go and protect him.He is in the gripCI the Rakshasas."Lakshmana thouohtOf Rama's instrudtions.He was reluctant to oo.Sri Sita said angrily,"You do not wish to help Rama,Even when his life is in danger.You are his enemy,ln the guise of a friend.


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. ARANYA KANDAMYou wish for his death,To secure me.You have not a bit of loveFor your brother."Lakshmana replied,"O noble SitaNo one in the worldCan defeat Sri Rama,He is invincible.It is not proper,To leave you alone in the forest.I must obey the commandsof my revered brother.Abandon your anxietyHe willsoon return.Rama has left youUnder my care."Sita harshly replied,"O cruelwretch!You are a hypocrite;O wicked villainlYou are following Rama,At the instigation of Bharata,To secure me.I shallgive up my lifeln your presence,YourwildesireWill nerrer be fulfilledl"Lakshmana replied,"O adorable la$r!It is the nature of Women,To use unjust and improper words.They are fic,kle, irreligiousAnd crooked too.They cause dissensions'ln the family.

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52 BEAUTMS OF RAMAYANAShame upon youlThat you suspect meCI such a base thinglI am going to Rama now.Then Lakshmana rventTo see Rama.Ravana assumed the guiseOf a mendicant ascetic,And approached Sita. ,nVho are you?Where do pu come from?Wtty are you here?"Sita took RavanaFor a Brahmin guest,She gave him seat and waterAnd honoured him.She said to Ravana,"l am the daughter of Janaka,My name is Sita,My husband is Rama.He has come hereTo carry out the commandsCI his father.Noq Vipra!Tell me your name and clan,Why have you come here?"The mendicant said,"l am Ravana,The Lord of the Rakshasas,I am the king of Lanka.Become my wih,Leave this icrest.rySita said to Ravana,"My husband is a lion,You are a Jackal.He is the shelter for all


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ARANYA KANDAMLike a banyan tree,He is the foremost of men."

Ah[uctbrl of SitaRavana got upon the chariotWith Sita,And moved in the sky.Sita cried out in distress,"Q Rama!O RamalTeach this villain a lesson,You always chastise the wicked."Sita saw Jatayu on a tree.She said to him,"O Jatayu,This cruel Ravanals carrying me awaylTell Rama about this."Jatayu said to Ravana,"Do hot behave like this.Rama is the Lord of all,Sita is the wife of Rama,Leave Sita at once.You are young,I am sixteen thousand Years old,I shall fight with you now."Jatayu began to tearThe flesh of Ravana,With his beak and claws.Ravana sent arrowsAgainst Jatayu.He took his srrcrdAnd cut Jatayu's wings.Jatayu fellon the ground.Rarrana mored in he skY sfSY;Sita saw five monkeys

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54 BEAUTIES OF RJ{VTAYAAIASitting on a hill.She took half of herUpper garment and jewels,Tied them in a bundleAnd threw it on the hill.She thought,That the monkevsWould tell Ram6 of it.Ravana enteredThe great city of LankaAnd placed Sitalnside his palaceln Asokavanam.Rakshasa womenSurrounded her.Rama returned hastilyTo his cottiage,And on the wayMet Lakshmana.He reprimanded LakshmanaFor leaving Sita alone.Rama reached the cottage,He did not find Sita,He searched for her,But he could not find her,Rama lamented bitterly,Lakshmana consoled Flama.Then Rama met Jatayu.Jatayu said to Rama,"Ravana came with Sita.I fought with himTo rescue Sita.He cut off mv winosAnd went off'ln the southern direction.You willsoon reco\rer her."


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ARANYA KANDAMJatayu said thisAnd expired.Rama said to Lakshmana,'tatayu died only for me.He is adorable to meLike king Dasaratha."Rama himself,Placed JatayuOn the funeralpyrgAnd set fire to the pyre.Jatayu attainedThe abode of Vishnu.Then Rama proceededTowards the south west direction.

rwbantfiaThen they entered a dense brestAnd heard a terrible sound.They found a Rakshasa,With no head or neck,His mouth was on his belly.He stretched his handsAnd got hold of the two.brothers,He tried to devour them.Rama cut otl his right arm,Lakshamana his left.Lakshmana said to Kabandha,$/ho are you, O Rakshasa?"Kabandha said,"l am Dhanu,The son of Danava.A hermit, named Stulasiras,Was gathering fruits and roots.I snatched them from him,Assuming a Rakshasa form.

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56 BEAUTIES OF F.1dUVI{YANA"He cursed me;He said that I would beCruel as a Rakshasa,And would get backMy originalform,Whg1r Rama would cut off my armp."l did great penalrce,Brahma gave me long

Beauties of Ramayana by Swami Sivananda

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