RAMAYANA (Part-01)

INTRODUCTION

Ranayna is one of the most reveared classical Sanskrit epic of India, probably composed in the 3d cent. Based on numerous legends, it is traditionally the work of Valmiki, one of the minor characters. The epic was revised and set down in its best-known form by the poet Tulsi Das (1532—1623). The Ramayana, because of its single subject, has more unity and is far shorter than the Mahabharata, the other great Indian epic. In the many different recensions of the work, there are from 24,000 to 43,000 couplets of 16-syllable lines. Incorporating much earlier sacred material from the Veda (Hindu Holy Texts), the Ramayana relates the adventures of Rama, who, together with his three half brothers, collectively made up the seventh avatar (incarnation) of the Hindu god Vishnu. Rama was deprived by guile of the throne of Ayodhya (very important historical city and reveard in by Hindus) and forced into a long exile with his wife, Sita, the prototype of noble womanhood. When Sita was abducted by a demon, Rama allied himself with the king of the monkeys, Sugriva, and the monkey general, Hanuman, and fought a mighty battle in Lanka (Sri Lanka). Finally, Sita was recovered, and Rama was restored to his kingdom. The Adhyatma Ramayana, a popular work of more recent date, tells how Sita's mother (the earth mother) rose from a great chasm to reclaim her daughter. The epic influenced many of the literatures of Southeast Asia. Its principal characters are still worshiped in India.

The name Rāmāyaņa is formed by the combination of  two Sanskrit words rāma and ayana which means "the travels (Āyana) of Rāma". Rāmāyaņa consists of 24,000 verses in seven cantos (kāndas) and tells the story of a prince, Rama of Ayodhya, whose wife Sita is abducted by the demon (Rākshasa) Rāvana. In its current form the Valmiki Ramayana is dated variously from the fifth century to the first century BCE. It has gone through many interpolations, making it impossible to accurately date it from its internal evidence. Some historians have proposed that hidden within its Hindu religious imagery is the story of the migration of the Vedic religion to the Deccan and the peninsular India.

But, like its epic cousin Mahābhārata, the Rāmāyana is not just an ordinary story. It contains the teachings of the ancient Hindu sages and presents them through allegory in narrative and the interspersion of philosophic and devotional. The characters of Rama, Sita, Lakshmana, Bharat, Hanumāna and Rāvana (the archvillain of the story) are all fundamental to the cultural consciousness of India.

One of the most important literary works on ancient India, Ramayana has had a profound impact on the art, culture, family relations, gender, politics, nationalism and militancy in the Indian sub continent. The salient value of this epic tale has been extolled through the centuries, and it has helped in moulding the Hindu character largely. The story of Rama also inspired a number of later-day literature in various languages, notable mong whom are by the sixteenth century Hindi poet Tulsidas and the Tamil poet Kambar of the thirteenth century CE.

Ramayana is not just a Hindu religious tale. Long ago Ramayana became popular in Southeast Asia and manifested itself in text, temple architecture and performance, particularly in Java, Sumatra, Borneo, Indonesia, Thailand, Cambodia and Malaysia.

Story of Ramayana

Rama, the hero of Ramayana, is a popular diety worshiped by Hindus, the route of his wanderings being, each year, trodden by devout pilgrims. The poem is not a mere literary monument, it is a part of Hinduism, and is held in such reverence that the mere reading or hearing of it, or certain passages of it, is believed by the Hindus to free them from sin and grant every desire to the reader or hearer. According to Hindu tradition, Rama is an incarnation (Avatar), of the god Vishnu. The main purpose of this incarnation is to demonstrate the righteous path (dharma) for the life on earth.

Rama's youth

Brahma, creator of the universe, could not revoke a boon he gave the demon king Ravana, as a reward for his severe penances, that he should not be slain by gods, demons, or spirits. Having been then rewarded, Ravana began with the help of of his evil spirits, the Rakshasas, to lay waste the earth and to do violence to the good, especially to the Brahmin priests, disturbing their sacrifices. All the gods, watching this devastation, went to Brahma to find a way to deliver themselves and the earth of this evil. Brahma went to Vishnu and conveyed the anguish of the gods and requested that Vishnu incarnate on earth as a human to destroy Ravana, as Ravana had not asked for protection against humans in his wishes to Brahma.  Meanwhile, the good king Dasharatha of Ayodhya, who had ruled over his kingdom for a long time was beginning to become anxious about his successor, for he had no sons to take over the kingdom after him. Taking advice from his ministers and priests Dasharatha organised a Putrakameshti Yagna, a sacrifice for progeny. Vishnu decided to be born as the eldest to Dasharatha and caused a huge being to emerge from the sacrificial fire. The being gave Dashratha a golden vessal filled with nectar and asked his to give it to his queens. Dasharatha divided it amongst his three queens, Kousalya, Sumitra and Kaikeyi. In due course they fell pregnant and gave birth to four children: Queen Kausalya gives birth to the oldest son, Rama. Bharata is born to Queen Kaikeyi, and twins, Lakshman and Shatrughna, are born to Queen Sumitra.

The boys grew up learning the scriptures and the art of bowmanship from the sage Vasishta. One day, the sage Vishwamitra visited the kingdom and asked King Dasaratha to send Rama to protect him from demons who had been disturbing his sacrifices. Although very reluctant, Dasharatha agrees to send Rama and Lakshmana with Vishwamitra. As the brothers fulfilled their duties, Vishwamitra was pleased with them and bestowed upon them various celestial weapons.

Towards the end of their stay with Vishwamitra, Rama chanced to pass near the kingdom of Mithila and heard that its king, Janaka, had offered his peerless daughter, Sita, in marriage to the man who could bend the mighty bow of god Siva, the destroyer, which had been kept at Janaka's court. Rama at once determined to accomplish the feat, which had been tried in vain by so many suitors. When he presented himself at court Janaka was at once won by his youth and beauty. Five thousand men drew in the mighty bow, resting upon an eight-wheeled car. Rama without any apparent effort bent it until it broke and, Janaka gladly gave him his beautiful daughter. After the splendid wedding ceremonies were over, the happy pair travelled back to Ayodhya.

Rama's exile 

King Dasaratha, began to feel weary of reigning, and decided to make Rama, his eldest son and heir-apparent, the co-regent (Yuvaraja)His happy people received the announcement of his intention with delight and the whole city was in the midst of the most splendid preparations for the ceremony. Dasaratha went to discuss the celebrations with his favourite wife Kaikeyi. However, Kaikeyi, her jelousy aroused by her evil maid Manthara, because the son of Kausalya and not her darling Bharata, at that time absent from the city, was to be made Yuvaraja, fled to an ante-chamber where Dasharata found her in tears..  To Dasharatha's concerned queries, Kaikeyi recalled that, ages ago, the old king, in gratitude for her devoted nursing during his illness, had granted her two promises. She now demanded the fulfilment of these before she would consent to smile upon him. Dasharatha agreed and Kaikeyi revealed her demands. She required him, first, to appoint her son Bharata as co-regent and, second, to exile Rama for fourteen years to the terrible forest of Dandaka. Dasharatha was grief-stricken, but agreed to abide by his promise. Rama, the obidient son, immediately agreed to relinquish his claim to the throne and started to leave for his exile. His faithful wife Sita and his loving brother Lakshmana also decided to go along with Rama. With Dasharatha lying grief-stricken, Rama left for the forest, followed by the lamenting people of Ayodhya. Soon after, king Dasharatha died, overcome by grief.

Sita abducted

Rama, Sita and Lakshmana left behind Ayodhya and its people, crossed the river Ganges and went into the forest. They found an idyllic place called Chitrakuta to establish their hermitage. No more beautiful place could be imagined. Flowers of every kind, delicious fruits, and on every side the most pleasing prospects, together with perfect love, made their hermitage a paradise on earth. In the forest, Rama befriended the old vulture-king, Jatayu.

Meanwhile, Bharata returned to Ayodhya and, being also devoted to Rama, became furious with Kaikeyi for her role in exiling Rama and for the death of his father. Determined to bring back Rama, he headed for the forest. When he found Rma and pleaded with him to return and assume the throne, Rama politely refused, saying that he was duty-bound to see that his father's promise

was fulfilled. Reluctantly Bharata agreed to return to the kingdom, requesting Rama to give to him his sandals. Back in Ayodhya, Baratha, placed Rama's sandals on the throne of Ayodhya, and ruled as Rama's proxy awaiting his return. He also vowed to end his own life if Rama failed to return after fourteen years.

One day, the demoness Surpanakha, a sister of the demon king Ravana, chanced upon Rama's hermitage and saw the handsome Rama and became enamored. Taking the form of a beautiful young girl, she tried to seduce Rama. Rama, ever faithful to his wife Sita, did not respond. But Lakshmana, infuriated by Surpanaka's act of willful lasciviousness, severed her nose and breasts. Surpanakha flew back to Ravana complaining. Ravana, after hearing of the beautiful Sita from Surpanakha, resolved to kill Rama in revenge and take Sita for himself. With the help of the demon Maricha Ravana lured Rama and Lakshmana away from the hermitage, leaving Sita alone. Before leaving Lakshmana drew a circle in the dirt saying that she would be safe as long as she stays in the circle. Ravana, approached the hermitage in the guise of an old man and asked Sita to give him some food. Initially hesitant to step out of Lakshmana's circle, Sita finally steps out to give the old man some food. At this moment Ravana grabbed Sita and fled in his airborne vehicle, (Pushpaka Vimana). Jatayu, seeing them fly, attempted to save Sita, but Ravana, engaged Jatayu in combat, and choped off the vulture's wings. Rama and Lakshmana returning to the hermitage found it empty and anxiously began a search. Through Jatayu, who they found lying mortally wounded, Rama and Lakshmana learnt of Sita's fate

Monkey kingdom

Continuing their search, they encountered the monkey king Sugriva and Hanuman, one of Sugriva's generals in the kingdom of Kishkinda, among whom Sita had dropped from the chariot her scarf and some ornaments. Sugriva had been deposed from his kingdom by his brother Bali, who had also taken his wife from him. Rama agreed to conquer Bali if Sugriva would assist in the search for Sita. The agreement made, Sugriva challenged Bali on a duel. While the duel was progressing, Rama shot from his bow and killed Bali. Sugriva regained his kingdom and his wife.

Sugriva and Rama sent the monkey soldiers in various directions in search of Sita. However their efforts didn't bear fruit until they meet another ancient vulture, Sampati, who was the brother of the slain Jatayu. Sampati was earthbound and deformed - his wings were burnt when he flew too close to the Sun. His brother, being hardier, had saved him from falling to his death. While Jatayu was the physically stronger of the two, Sampati possessed a compensating gift of vision. Sampati's vision was incredibly powerful, spanning several hundred yojanas and enabling him to see farther than anyone else. On hearing of Ravana's killing his brother, he readily agreed to help the monkeys. He was soon able to spot Sita in the southern direction. He could see her imprisoned in a garden of Ashoka trees on the island of Lanka, beyond the southern ocean.

Hanuaman in Lanka

Sugriva dispatched his monkey army to the south with Angad, his son at the head. Hanuman went with Angad as his general. Whey they reach deep south, they found a great ocean stretching between them and land of Lanka. They could find no means by which to cross the ocean. Commanding his soldiers to remain where they were, Hanuman expanded his body to enormous proportions, leaped the vast expanse of water, and alighted upon a mountain, from which he could look down upon Lanka, the capital city of Ceylon. Perceiving the city to be closely guarded, he assumed the form of a cat, and thus, unsuspected, crept through the barriers and examined the city. He found Ravana in his apartments, surrounded by beautiful women, but Sita was not among them. Continuing his search, he at last discovered her, her beauty dimmed by grief, seated under a tree in a beautiful asoka grove, guarded by hideous rakshasas with the faces of buffaloes, dogs, and swine.

Assuming the form of a tiny monkey, Hanuman crept down the tree, and giving her the ring of Rama, took one from her. He offered to carry her away with him, but Sita declared that Rama must himself come to her rescue and, as proof of finding her Sita gave Hanuman a price-less jewel to take back to Rama. While they were talking together, Ravana appeared, and, after fruitless wooing, announced that if Sita did not yield herself to him in two months he would have her guards "mince her limbs with steel" for his morning repast.

In his rage, Hanuman destroyed a mango grove and was captured by the rakshasa guards, and brought before Ravana. Hanuman proclaimed that he was a messenger of Rama, and demanded that Ravana to restored Sita to Rama or to fall victim to Rama's wrath. Furious at hearing Hanuman's words, Ravana ordered Hanuman's death.

Vibhishana, Ravana's righteous brother, intervened and counseled Ravana to follow the scriptures, reminding that it was improper to execute a messenger, and instead told him to exact the appropriate punishment for Hanuman's crime. Rava accepts and ordered his rakshasas to set fire to Hanuman's tail. As soon as this was done, Hanuman made himself very small that he slipped from his bonds, and, jumping upon the roofs, spread a conflagration through the city of Lanka. He leaped back to the mainland, conveyed the news of Sita's captivity to Rama and Sugriva, and was soon engaged in active preparations for the campaign.

Battle with Ravana

Rama decided that as long as the ocean was uncrossable, it was impossible for any one but Hanuman to cross it. In his anger at being so thwarted, Rama turned his weapons against it, until from the terrified waves arose Varuna, the god of the ocean, who promised him that if he built a bridge, the waves should support the materials as firmly as though it were built on land.

Terror reigned in Lanka at the news of the approach of Rama. Vibishana, Ravana's brother, deserted to Rama, because of the demon's rage when he advised him to make peace with Rama. Fiercely fought battles ensued, in which even the gods took part, Vishnu and Indra taking sides with Rama, and the evil spirits fighting with Ravana.

After the war had been fought for some time, with varying results, and a great number of troops on both sides killed, it was decided to determine it by single combat between Ravana and Rama. Then even the gods were terrified at the fierceness of the conflict. At each shot Rama's mighty bow cut off a head of Ravana, which at once grew back, and the hero was in despair until he remembered an all-powerful arrow given him by Brahma.

As Ravana fell by this weapon, flowers rained from heaven upon the happy victor, and his ears were ravished with celestial music. Touched by the grief of Ravana's widows, Rama ordered his foe a splendid funeral, and then sought the conquered city.

Sita was led forth, beaming with happiness at finding herself re-united to her husband; but her happiness was destined to be of short duration. Rama received her with coldness and with downcast eyes, saying that she could no longer be his wife, after having dwelt in the house of Ravana. Sita assured him of her innocence; but on his continuing to revile her, she ordred her funeral pyre to be built, since she would rather die by fire than live despised by Rama. The sympathy of all the bystanders was with Sita, but Rama saw her enter the flames without a tremor. Soon Agni, the god of fire, appeared, bearing the uninjured Sita in his arms. Her innocence thus publicly proved by the trial by fire, she was welcomed by Rama, whose treatment she tenderly forgave.

The conquest made, the demon destroyed, and Sita restored, Rama returned in triumph to Ayodhya, and assumed the government to the great delight of Bharata and the people of Ayondhya.

Sita banished

Ayodhya was prosperous, the people were happy, and for a time all went well. It was not long, however, before whispers concerning Sita's long stay in Lanka spread through the city, and Rama came to hear the whisperings that a famine in the country was due to the guilt of Sita, who had suffered the caresses of Ravana while in captivity. Forgetful of the trial by fire, forgetful of Sita's devotion to him through happiness and through pain, Rama immediately ordered her to the forest in which they had spent together the happy years of their exile.

Without a murmur the unhappy Sita dragged herself to the forest, and, torn with grief of body and spirit, found the hermitage of Valmiki, where she gave birth to twin sons, Lava and Kuça. Here she reared them, with the assistance of the hermit, who was their teacher, and under whose care they grew to manhood, handsome and strong.

It chanced about the time the youths were twenty years old, that Rama, who had grown peevish and disagreeable with age, began to think the gods were angered with him because he had killed Ravana, who was the son of a Brahman. Determined to propitiate them by means of Asvametha, the great sacrifice, in which he caused a horse to be turned loose in the forest. When his men went to retake it, at the end of the year, they found it caught by two strong and beautiful youths who resisted all efforts to capture them. In his rage Rama went to the forest in person, only to learn that the youths were his twin sons, Lava and Kuça. Struck with remorse, Rama recalled the sufferings of his wife Sita, and on learning that she was at the hermitage of Valmiki, ordered her to come to him, that he might take her to him again, having first caused her to endure the trial by fire to prove her innocence to all his court.

Sita had had time to recover from the love of her youth, and the prospect of life with Rama, she felt, was not altogether pleasant. At first, she even refused to see him; but finally, moved by the appeals of Valmiki, she clad herself in her richest robes, and, young and beautiful as when first won by Rama, she stood before him. Not deigning to look in his face, she appealed to the earth. If she had never loved any man but Rama, if her truth and purity were known to the earth, let it open its bosom and take her to it. While the armies stood trembling with horror, the earth opened, a gorgeous throne appeared, and the goddess of earth, seated upon it, took Sita beside her and conveyed her to the realms of eternal happiness, leaving the too late repentant Rama to wear out his remaining years in penitence.

The chief Characters

Rama is the hero of this epic tale. He is portrayed as an incarnation of the god Vishnu. He was the eldest and the favourite son of the King of Ayodhya, Dasharatha. He is a popular prince loved by one and all. He is the epitome of virtue. Dasaratha, forced by one of his wives Kaikeyi commands Rama to relinquish his right to the throne and go into exile by his father. While in exile, Rama kills the demon king Ravana.

Sita is the wife of Rama and the daughter of king Janaka. Sita is the epitome of womanly purity and virtue. She follows her husband into exile and there gets abducted by Ravana. She is imprisoned in the island of Lanka by Ravana. Rama rescues her by defeating the demon king Ravana.

Hanuman is a monkey (Vanara) belonging to the monkey kingdom of Kishkinda. He worships Rama and helps find Sita by going to the kingdom of Lanka crossing the great ocean.

Lakshmana, the younger brother of Rama, chose to go into exile with him. He spend his time protecting Sita and Rama. He is deceived by Ravana and Maricha into believing that Rama was in trouble while Sita gets abducted.

Ravana is a demon and the king of Lanka. He received a boon from Brahma the he will not be killed by either gods, demons or by spirits, after performing a severe penance for ten thousand years. He has ten heads and twenty arms. After getting his reward from Brahma, Ravana begins to lay waste the earth and disturbs the deeds of good Brahmins. Rama is born a human to defeat him, thus overcoming the boon given by Brahma.

Dasharatha wsa the king of Ayodhya and the father of Rama. He had three queens, Kousalya, Sumitra and Kaikeyi, and three other sons, Bharata, Lakshmana and Shatrughna. Kaikeyi, Dasharatha's favourite queen forces him to make his son Bharata heir apparent and send Rama into exile. Dashatara dies heartbroken after Rama goes into exile.

Bharata is the second son of Dasharata. When he learns that his mother Kaikeyi had forced Rama into exile and caused Dasharata to die broken hearted, he storms out of the palace and goes in search of Rama. When Rama refuses to break his exile to return to the capital to assume the throne, he requests and gets Rama's sandals and places them on the throne.

Vishwamitra is the sage who takes Rama into the forest at the behest of defeating the demons destroying his Vedic sacrifices. On the way back he takes Rama into Mithila where Rama sees and falls in love with Sita.

 

Morals found in Ramayana

Valmiki, in his Ramayana expresses his view of human code of conduct through Rama: life is evanescent and the hedonistic approach to it is meaningless. However that should not stop from one to be indifferent to ones own rights and duties laid down in the ancient texts. He thus adopts the view that Dharma is what is proclaimed in the Veda and it should be followed for their own sake, not for what it brings you in pain or pleasure. Doing this, will ensure ones welfare in this and the next world.

In addition, Ramayana also has the following morals which are not readily apparent

Think well before promising something. This is exemplified in the suffering of King Dasharatha which was born out of his promise to Kaikeyi.

Keep promises no matter how hard it may be. King Dasaratha kept his promise to Kaikeyi in spite of her demands being very unfair and painful. "Raghuvamsa reeti sada chali aayi - Pran jaaye par Vachan na jaaye" - It has always been the custom of Raghuvamsa that if required, they would sacrifice even their life in order to fulfil a promise.

Willingness to forgive even one's worst offenders, if the offender atones for his/her misdeeds. In Ramayana's context, the offensive deed was done by Ravana in coveting Rama's wife and kidnapping her. Yet Rama had the compassion to forgive Ravana if he simply returned Sita.

Violence (war) is the last resort. All through, Rama only asked Ravana to return Sita to him and only when all attempts failed did he resort to war and slay Ravana. Rama teaches that one should try other more peaceful avenues before resorting to war: 'Sama' (negotiate), 'Dhana' (offer monetary or materialistic gain), 'Bheda' (create disunity among the enemy's ranks) and only finally should you resort to 'Danda' or usage of force.

 

Other versions of Ramayana

The epic story of Ramayana was adopted by several cultures across Asia. Shown here is a Thai historic artwork depicting the battle which took place between Rama and Ravana.

As in many oral epics, multiple versions of the Ramayana survive. In particular, the Ramayana related in north India differs in important respects from that preserved in South India and the rest of South-East Asia. There is an extensive tradition of oral storytelling based on the Ramayana in Thailand, Cambodia, Malayasia, Laos, Vietnam, and Indonesia. In many Malay versions, Lakshmana is given greater importance than Rama, whose character is considered somewhat weak. Even within India, there are diverse regional versions of the Ramayana written by various authors. Some of them differ significantly from each other. During the twelfth century CE, Kamban wrote Ramavatharam, known popularly as Kambaramayanam in Tamil. Although based on Valmiki Ramayana , Kambaramayanam is a true classic and unique in that Kamban has modified and reinterpreted many anecdotes in Valmiki Ramayana to suit the Tamil Culture and his own ideas. Valmiki's Ramayana inspired the Sri Ramacharit Manas by Tulasidas in 1576 , an epic Hindi version with a slant more grounded in a different realm of Hindu literature, that of bhakti. It is an acknowledged masterpiece of India. It is popularly known as Tulsi-krita Ramayana. Gujarati poet Premanand wrote a version of Ramayana in the 17th century. Other versions include, a Bengali version by Krittivas in the 14th century, in Oriya by Balarama Das in the 16th century, in Marathi by Sridhara in the 18th century, a Telugu version by Ranganatha in the 15th century, a Kannada Ramayana by the 16th century poet Narahari, Kotha Ramayana in Assamese by the 14th century poet Madhava Kandali and a Malayalam version by Eluttacan in the 17th century.

Contemporary versions of the Ramayana include Shri Ramayana Darshanam by Dr. K. V. Puttappa (Kuvempu) in Kannada and Ramayana Kalpavrikshamu by Viswanatha Satyanarayana in Telugu, both of which have been awarded the Jnanpith Award. The modern Indian author Ashok Banker has so far written a series of six English language novels based on the Ramayana.

Many other Asian cultures have adapted the Ramayana, resulting in other national epics. Aspects of the Chinese epic Journey to the West was inspired by the Ramayana, particularly the character Sun Wukong, who is believed to have been based on Hanuman. Kakawin Rāmâyaṇa is an old Javanese rendering of the Sanskrit Ramayana from the ninth century Indonesia.It is a faithful rendering of the Hindu epic with very little variation. Phra Lak Phra Lam is a Lao language version, whose title comes from Lakshmana and Rama. The story of Lakshmana and Rama is told as the previous life of the Buddha. Thailand's national epic Ramakien is derived from the Hindu epic. While the main story is identical to that of the Ramayana, many other aspects were transposed into a Thai context, such as the clothes, weapons, topography, and elements of nature, which are described as being Thai in style. It has an expanded role for Hanuman and he is portrayed as a lascivious character. Ramakien can be seen in an elaborate illustration at the Wat Phra Kaew temple in Bangkok. Other adaptations include Ramakavaca of Bali, Hikayat Seri Rama of Malaysia, Maradia Lawana of the Philippines, the Reamker of Cambodia and the Yama Zatdaw of Myanmar.

The Gaiety Railway Theatre Company of Kanchipuram has presented revisionist views of this epic, seeking to restore the pride of the Dravidian people. These versions of the Ramayana diverge sharply from traditional presentations, with Ravana portrayed as a statesman scholar with whom Sita was infatuated, and Rama as a playboy prince with little application or dedication, who ordered massive genocide on a drunken whim. Such characterisations are part of a latent and increasing attempt by Dravidian movement to reassert their culture and independence.

The Characters, their details and their stories

Dasarath

Dasaratha in the Hindu faith, was the king of Ayodhya and a descendant of Raghuvamsa. He was the father of Lord Rama, the heroic prince and an avatar of Lord Vishnu in the epic Ramayana. He had three wives, Kaushalya, Sumitra and Kaikeyi. The son of Kaushalya was Rama, sons of Sumitra were Lakshman and Shatrughna and the son of Kaikeyi was Bharata.

The life of Dasaratha was an eventful one. It is said that Dasaratha, during one of his hunting expeditions, heard a noise resembling that of elephant drinking water from a nearby waterhole, and shot an arrow in the direction. He was famous for his ability to shoot an arrow just by hearing the noise. Much to his chagrin, he found that he had instead shot a young boy called Sravana Kumar who was collecting water to quench the thirst of his blind parents. Sravana used to carry his parents everywhere on two pans of a balance supported on his shoulders. They were completely dependent on the boy and Sravana was inconsolable at the thought that they would be left without anybody to protect them. He requests the King to carry the water to his parents, as his dying wish. The old couple drink the water, not knowing that it was not being offered by their son. The king hesitantly, narrated the incident to them, who were mortally shocked. The old father cursed the king in grief, that he too would one day suffer Putrasoka (The grief of separation from one's progeny) just like they suffered at the moment. The old couple gave up their lives at the same instant, not wanting to live after consuming water offered by their son's killer.

Years later, Dasaratha represented the Devas (Gods & Dem Gods) in a battle against the Asuras, with Kaikeyi, one of his queens as his charioteer. In the course of battle, the axle of his chariot-wheel comes loose. Kaikeyi saves the king by using her hand as the axle. Touched by this, Dasaratha promises to grant Kaikeyi two boons when she wishes to avail of them.

These two incidents in Dasaratha's life play havoc in the future course of incidents. Rama being the eldest was anointed the crown prince. When it was time for Dashratha to renounce the throne, Kaikeyi, the favorite wife of Dashratha, asked him to make good the old promise. She demands the following:

that her son Bharata be crowned king

that Rama leave Ayodhya and live in exile for 14 years.

The helpless king has to agree to her demands because as a Kshatriya (A Hindu cast ),by Dharma (Duty and Religion), he cannot go back on his words. Rama's story is vividly captured in the epic Ramayana.

The dejected king eventually dies, unable to withstand the anguish over separation from his son, thereby fulfilling the curse of Sravana's father.

Legacy and Importance

Ayodhya was one of the most ancient, largest and most magnificent of Indian cities. It is said to have covered an area of 250 km² (96 square miles), and was the capital of the Hindu kingdom of Kosala (Kaushal), the court of the great king Dasaratha, the 56th monarch of the Solar line in descent from Raja Manu.¹ The opening chapters of the Ramayana, a religious epic of the Classical Hindu period, recount the magnificence of the city, the glories of the monarch and the virtues, wealth and loyalty of his people. Dasaratha was the father of Rama Chandra, more commonly known as Lord Rama, the Seventh Avatara of the Vishnu, the Supreme Almighty; personification of Dharma. Many Hindus believe the birthplace of Rama to be in Ayodhya at the place called Ram Janmabhoomi, the site of the demolished Babri Mosque. According to the Ramayana, Ayodhya was ruled by the House of Ikshvaku, who was the son of Manu.

Ayodhya is also the birth place of five Tirthankars, including the first Tirthankar of Jainism, Shri Rishabh Dev. He is known as the father of Jain religion. The city is also important in the history and heritage of Buddhism in India, with several Buddhist temples, monuments and centers of learning having been established here during the age of the Mauryan Empire and the Gupta Dynasty. Ayodhya reached its glorious peak as known to history during the reign of the Guptas over India.

Tulsidas is said to have begun the writing of his famous Ramayana poem (Shri Rama Charit Manas) in Ayodhya in 1574. Several Tamil Alwar mention the city of Ayodhya. Ayodhya is also said to be the birthplace of Bhahubali, Brahmi, Sundari, King Dasaratha, Acharya Padaliptasurisvarji, King Harishchandra, Shri Rama, Achalbhrata, and the ninth Gandhara of Mahavir Swami.

The Atharva Veda called Ayodhya "a city built by gods and being as prosperous as paradise itself".

With the Islamic conquest of India from the 9th century A.D., Ayodhya was the victim of pillage and sacking. Hindu temples were looted and destroyed, and mosques were constructed in their place. With Muslim rulers established around the city, it lost its strategic and economic importance to Lucknow and Kanpur.

Ayodhya today is a small, rustic city with ancient Hindu architecture predominating, and with some Mughal influence. Its population is mostly Hindu with a minority of Muslims, Jains and Buddhists. However, its history and heritage hold an unequivocal importance for over Hindus in India and across the world.

The Thai kingdom and city of Ayutthaya were named for Ayodhya, reflecting the common Southeast Asian practice of adopting place names from Hindu mythology.

The Mother and the Step-Mothers of Rama

Kousalya (kouśalyā), Sumitra (sumitrā) and Kaikeyi (kaikeyī) are the three wives of King Dasaratha of Ayodhya, in the 24,000-verse Sanskrit epic Ramayana, and the mothers of the heroes Rama, Lakshmana, Bharatha, and Shatrughna.

In the Ramayana, Dasaratha, the husband concurrently of these three ladies, is childless. He performs the Putrakameshti Yagna, a sacrifice seeking progeny from the almighty. Hearing his plea, a divine being, purusha, emerges from the holy sacrificial fire, bearing a bowl of payasam, a milk sweet, and asks Dasaratha to feed the sweet to his wife; she would then have a son.

The tale about the distribution of this Payasam is interesting: upon receiving the chalice, Dasaratha goes forthwith to his third but favorite wife, Kaikeyi. She however urges him first to give a share of the Payasam to Kaushalya, the senior queen. Dasaratha goes to Kaushalya and leaves half the payasam with her, returning immediately to Kaikeyi. Even as Kaikeyi is about to partake of the payasam, Dasaratha is called away.

Kaikeyi knows that Dasaratha has not given any Payasam to Sumitra. Kaushalya also suspects likewise. Both Kaushalya and Kaikeyi go in turn to Sumitra, and give her portions from the payasam that the king left with them. Thus, although the King her husband gave Sumitra no Payasam at all, she gets to have two portions of it, courtesy her co-wives; she therefore becomes the mother of not one but two sons.

Note: The distribution of the payasam was done in the following manner. First one half was given to Kausalya, then one-half of the remaining one-half (one-quarter) was given to Sumitra, then one-half of the remaining one-quarter (one-eightth) was given to Kaikeyi, and then the remaining one-eighth was given again to Sumitra. It is thus attributed that one-half of Vishnu is considered to be Rama, one-quarter Lakshmana, and one-eighth each Bharata and Satrugna (Source: Rajaji's "Ramayana")

Queen Kaushalya gives birth to the eldest son, Rama; Bharatha is born to Queen Kaikeyi; and the two sons born to Queen Sumitra are the twins Lakshmana and Shatrughna.

Vasishtha

Vasishtha, in Hindu mythology was chief of the seven venerated sages (or Saptarishi) and the Rajaguru of the Suryavamsha or Solar Dynasty. He was the manasaputra of Brahma. He had in his possession the divine cow Kamadhenu, and Nandini her child, who could grant anything to their owners.

Arundhati is the name of the wife of Vasishta. The star Mizar of the stellar constellation Ursa Major is thought of as Vasishta and the small one beside it, Alcor, as Arundhati.

Vasishtha is credited as the chief author of Mandala 7 of the Rigveda. Vasishtha and his family are glorified in RV 7.33, extolling their role in the Battle of the Ten Kings, making him the only mortal besides Bhavayavya to have a Rigvedic hymn dedicated to him. Another immortal treatise dedicated by him to the humanity is "Vasishtha Samhitha" - a book on Vedic system of electional astrology (Muhurtha/ Muhurt)- based on which theory & principles of electional astrology have emanated & followed through millenniums & which have withstood test of the time.

Tales featuring Vashishta

Vashishta is featured in many tales and folklore, a few of which are briefly described below.

The tale of Vishwamitra

This tale tells of how Vashishta possessed a cow named Kamadhenu who could produce enough food for a whole army of troops instantly. The king Vishwamitra, who visited Vashishta's hermitage, was very impressed with the cow and tried to take it away from Vashishta by force, but Vashishta's spiritual power acquired through penance was too great for him. After being unable to conquer Vashishta, Vishwamitra decided to acquire power himself through penance. He gained much power and many divine weapons from Lord Shiva. And once again he attempted to conquer Vashishta. But even the divine weapons he acquired could not defeat the power of Vashishta's Brahmadanda (punishment). Vishwamitra finally decided to become a Brahmarishi himself, and he renounced all his possessions and luxury and led the life of a simple forest ascetic.

The tale of King Dileepa

King Dileepa was a king of the Raghuvamsha dynasty. He had a wife named Sudakshina, but they had no children. For this reason, Dileepa visited the sage Vashishta in his ashram, and asked him for his advice. Vashishta replied that they should serve the cow Nandini, child of Kamadhenu, and perhaps if Nandini was happy with their service, she would grant them with a child. So, according to Vashishta, Dileepa served Nandini every day, and attended to her every need for twenty-one days. On the twenty-first day, a lion attacks Nandini. Dileepa immediately draws his bow and tries to shoot the lion. But he finds that his arm is paralysed and cannot move. He reasons that the lion must have some sort of divine power. As if to confirm this, the lion started to speak to him. It said that Dileepa had no chance of saving the cow because the cow was the lion's chosen meal. The lion tells Dileepa to return to Vashishta's ashram. Dileepa replies by asking if the lion would let Nandini go if he offered himself in Nandini's place. The lion agreed and Dileepa sacrificed his life for the cow. But then the lion mysteriously disappeared. Nandini explained that the lion was just an illusion to test Dileepa. Because Dileepa was truly selfless, Nandini granted him with a son.

Yoga Vasistha

Yoga Vasistha is an ancient scripture narrated by sage Vasistha to Rama. A unique and an extremely profound discourse, that provides innumerable insights and secrets to the inner world of consciousness. This extremely huge scripture covers all the topics that relate to the spiritual study of a seeker.

This scripture is a must read for anyone trying to understand the concepts of consciousness, creation of the world, the multiple universes in this world, our perception of world, dissolution of the world and the liberation of this soul.

Yoga Vasistha propounds that everything from the blade of grass to the universes is all but consciousness alone. There is naught else but consciousness. It expounds the non-dual approach to this creation.

Just as the blue sky is an optical illusion this entire world and the creation is but such an optical illusion. When the illusion ends in the mind, the world and its miseries too end. The self is the seer of all, the self is the perceiver of all and the self is the experiencer of all. And that self is only one. There is no two, there is no subject, seer and the object. It is all one.

Another oft repeated verse in the text is that of Kakathaliya (co-incidence). The story of how a crow alights on a coconut tree and that very moment the ripe coconut falls on the ground. The two events are apparently related, yet the crow never intended the coconut to fall nor the coconut only fell because the crow sat on the tree. Yet, one event led to the other in a subtle way.

This entire creation is such a co-incidence and yet there is absolutely no co-incidence in this creation. Everything is connected, meaning no co-incidence.

Yoga Vasistha talks about the creation and dissolution of world in such detail that upon first reading this scripture can baffle and raffle the reader. This is a very very profound scripture which cannot be understood and comprehended in the first or second reading. This is a book that should be read again and again and again to uncover the millions and millions of secrets hidden in it.

Story of Yoga Vasistha

Rama, the eldest son of Dasaratha, after completing a piligrimage of holy places returns to the palace. He is constantly found wandering in thoughts and completely disenchanted with the worldly life and the pleasures of the kingdom. This surprises and concerns the father king dasaratha.

One day, in his court arrives the great sage Visvamitra. Visvamitra requests Dasaratha to send Rama with him while he conducts his yagna. He wants Rama to fight the demons who would disrupt the yagna.

Dasaratha refuses to send Rama on the context that Rama is still a kid who doesnt know the battle ways. At this stage, before Visvamitra could get angry, Sage Vasistha interferes and pleads with Dasaratha to not refuse the request of Visvamitra and invite curses on himself.

When Dasaratha expresses his other concern about Rama's sudden change in behaviour. Vasistha then asks for Rama to be brought before him.

Rama is then brought to the palace and king Dasaratha asks Rama, as to what is bothering him? Rama then explains his disenchantment with the worldly things and expresses sadness at the miserable life as a wordly man.

The ensuing answer to Rama's questions forms the entire scripture that is Yoga Vasistha.

Kaushika

Vishwamitra was a king named Kaushika, and was a valiant warrior and the great-grandson of a great sage named Kusha. One of the four sons of Kusha was Kushanubha, who performed the Puthrakameshti sacrifice and obtained a son named Gadhi as the result. Kaushika was the son of king Gadhi.

Kaushika succeeded his father to the kingdom and ruled it ably. He was well liked by his people. Once he was on a tour of his kingdom, listening to the complaints of his subjects, and issuing orders to remedy them.

Quarrel with Vasishta

On one of his exploits, he and his soldiers took rest in the ashram of Rishi Vasishta. There, his whole army was well fed and taken care of. This caused a doubt in the king's mind as to how it was possible for this simple ashram to take care of all the arrangements to feed an entire army. He expressed his surprise to the sage. Vasishta replied,

"O king, this feast that you have partaken with your kinsmen, has been provided by my calf Nandini (sometimes referred as Sabala), who was gifted to me by Indra. You must know that she is the daughter of Indra's cow Kamadhenu. She provides me with everything I need."

Kaushika was filled with wonder when he heard this. He began to think that possessing this cow would mean a lot to him; after all, the sage did not have to provide food and sustenance for a large army everyday. He expressed a desire to the sage for obtaining Nandini from him. Vasishta was polite, but steadfast in his refusal. He would not be tempted by the offer of untold wealth that was made by Kaushika, for after all who can set a price on a cow, which can readily yield all the riches in the world.

The king grew exceedingly angry. He insulted the Brahmarishi with harsh words, and ordered his soldiers to seize the cow, and drive it to his kingdom. By his yogic powers, the great sage Vasishta, called forth an entire army of fierce warriors. They fought the army of Kaushika and defeated it thoroughly. Kaushika was captured and presented before Vasishta. The sage pardoned the king and sent him away with words of advice.

Alternate Version

In other version, Vasishta destroya Kaushika's entire army by the simple use of his great mystic and spiritual powers, breathing the Aum syllable. Vasishta also thus kills one hundred of Kaushika's sons, while restoring his hermitage's beauty and life.

Kaushika then undertakes a tapasya for several years to please Lord Shiva, who bestows upon him the knowledge of celestial weaponry. He proudly goes to Vasishta's ashram again, and uses all kinds of powerful weapons to destroy Vasishta and his hermitage. He succeeds in the latter but not in the former.

An enraged Vasishta brings out his brahmadanda, a wooden stick imbibed with the power of Lord Creator Brahma. It consumes Kaushika's most powerful weapons, including the brahmastra. Vasishta then attempts to attack Kaushika, but his anger is allayed by the Devas. Kaushika is left humiliated while Vasishta restores his hermitage.

There may be a historical nucleus to the legend, with relation to the Battle of the Ten Kings, where a large confederacy was defeated by a small force, with Vishvamitra claiming the credit of having gained divine favour for the smaller force by his prayers. Compare the Nandini story to the battle for the miraculous bull in the Irish Táin Bó Cúailnge, and other Indo-European cattle raiding myths.

Tapasya

This incident made a deep impression on the King. He realized that the power obtained by penances was far greater than mere physical might. He renounced his kingdom and began his quest to become a greater rishi than Vasishta. He took on the name Vishwamitra. It is very interesting to see all the challenges that Viswamitra faced in his life to become a Brahmarishi, before eventually giving up the greed to possess the cow. After many trials and undergoing many austerities, Vishwamitra at last obtained the title of Brahmarishi from Vasishta himself. During this time he had a daughter named Shakuntala (who appears in the Mahabharata) with Menaka, an apsaras in the court of Indra. Son of Shakuntala bacame a great emperor. He came to known as Emperor Bharata and it is in his name that the lanad of India got its name Bharat.

Alternate Version

Kaushika seeks to attain the same spiritual power as Vasishta, to become his equal, a brahmarishi. He undertakes a fierce penance for one thousand years, after which Brahma names him a Rajarishi, or royal sage.

After another long penance of ten thousand years, Brahma names him a rishi, thus leaving his royal lineage permanently.

At this point, Indra, the king of Swarga attempts to test the tapasvin by sending Menaka, an apsaras to seduce him. Kaushika falls in love with the beautiful apsara, and makes love with her for many years, losing his self-control and pious credits. After many years he awakes out of his reverie, and angrily confronts Menaka, who tells him everything. Kaushika knows that Menaka genuinely loves him, so with great sorrow he curses her just to be parted from him forever.

Kaushika now goes to the banks of the river Kaushiki, which is the spirit of his own sister. After many thousands of years of penance, Brahma names him maharishi, but also tells him that he hasn't become a jitendriya yet, lacking control over his passions. This is brought to light to Kaushika when he angrily curses Rambha, an apsara sent by Indra to seduce Kaushika again, to become a stone for a thousand years.

Rise to Brahmarishi

After cursing Rambha, Kaushika goes to the highest mountain of the Himalayas to perform an even more severe tapasya for over a thousand years. He ceases to eat, and reduces his breathing to a bare minimum.

He is tested again by Indra, who comes as a poor brahmin begging for food just as Kaushika is ready to break a fast of many years by eating some rice. Kaushika instantly gives his food away to Indra and resumes his meditation. Kaushika also finally masters his passions, refusing to be provoked by any of Indra's testing and seductive inteferences.

At the penultimate culmination of a multi-thousand year journey, Kaushika's yogic power is at its terrible peak, upsetting the very balance of the universe, and sending the celestial order and natural phenomena into turmoil.

Lord Brahma, at the head of the Devas led by Indra, names Kaushika a brahmarishi, and names him Vishwamitra, or Friend of the Universe for his unlimited compassion. He is

Kaushika's Passions

One of Vishwamitra's chief faults was his short temper. He was very quick to anger and sometimes uttered curses on helpless victims, thereby depleting his yogic powers obtained by much penance. People feared his temper and prayed that their actions might not get misconstrued by the touchy sage.

Kaushika's love of Menaka is also considered to have been intense and passionate beyond estimation.

Legends

Vishwamitra is famous in many legendary stories and in different works of Hindu mythology.

Trisanku

Another story Vishwamitra is known for is his creation of his own version of Swarga or heaven, called Trisanku Swarga. When a proud King Trisanku asked his guru, Vasishta, to send him to heaven in his own body, the guru responded that the body cannot ascend to heaven.

King Trisanku then asked Vashista's seven sons to send him to heaven. The sons, outraged that Trisanku should come to them when the father had refused, cursed him to be a chandala, or untouchable. When Trisanku woke up the next day, he found himself entirely deformed. Since none of his subjects could recognize him, he was driven out of the kingdom.

He came across Sage Viswamitra, who agreed to help him. Viswamitra organized a great sacrifice and ritual proptiating the Devas, pleading that they accept Trisanku in heaven. Not one Deva responded. Angered, Viswamitra used his yogic powers and ordered Trisanku to rise to heaven. Miraculously, Trisanku rose into the sky until he reached heaven, where he was pushed back down by Indra.

Enraged even more by this, the powerful Viswamitra then commenced the creation of another heaven for Trisanku. He had only completed the heaven when Brihaspati ordered him to stop. Trisanku, however, did not enjoy Trisanku Swarga, he remained fixed in the sky and was transformed into a constellation.

In the process of forming a new universe, Vishwamitra used up all the tapas he had gained from his austerities. Therefore after the Trisanku episode, Vishwamitra had to start his prayers again to attain the status of a Brahma Rishi, to equal Vashistha.

Harishchandra's Sacrifice

While undertaking a penance, Kaushika helps a poor brahmin boy who has been sold by his parents to be sacrificed at Harishchandra's yagna to please Varuna, the God of the Oceans. The king's son Rohita does not want to be the one sacrificed, as was originally promised to Varuna, so young Sunashepa is being taken. A devastated and terrified Sunashepa falls at the feet of Kaushika, who is deep in meditation, and begs for his help.

Kaushika teaches secret mantras to Sunashepa. The boy sings these mantras at the ceremony, and is blessed by Indra and Varuna, and Harishchandra's ceremony is also completed.

In the Ramayana

In the great epic Ramayana, Vishwamitra is the preceptor of Rama, prince of Ayodhya and the eighth Avatara of Vishnu, and his brother Lakshmana.

Vishwamitra gives them the knowledge of the Devastras or celestial weaponry, trains them in advanced religion and guides them to kill powerful demons like Tataka, Maricha and Subahu. He also leads them to the swayamvara ceremony for princess Sita, who becomes the wife of Rama.

Sita Devi

Sita is the wife of Rama, the seventh avatāra of Vishnu, and is esteemed an exemplar of womanly and wifely virtue. According to Hindu belief, Sita was herself an avatāra of Lakshmi, Vishnu's eternal consort, who chose to reincarnate herself on Earth as Sita, and endure an arduous life, in order to provide humankind an example of such virtues.

Legend

Sita is one of the principal characters of the "Ramayana", the Hindu epic named after her husband Rama.

Sita was a foundling, discovered in a furrow in a ploughed field, and for that reason is regarded as a daughter of Bhumidevi, the earth Goddess. She was found and adopted by Janaka, king of Mithila, and his wife Sunayana. Upon coming of age, a swayamwara was held to select a suitable husband for her, and she was wed to Rama, prince of Ayodhya, an avatara of Vishnu.

Exile and abduction

Some time after the wedding, circumstances became such that Rama felt it his duty to leave Ayodhya and spend a period of exile in the forests of Dandakaranya. Sita willingly renounced the comforts of the palace and joined her husband in braving the travails of exile, even living in a forest. Worse was however to come; the forest was the scene for the abduction of Sita by Ravana, King of Lanka, one of her former suitors. Ravana kidnapped Sita while her husband was away hunting. Jatayu, the vulture-king, who was a friend of Rama, tried to protect her, but Ravana chopped off his wings. Jatayu survived long enough to inform Rama of what had happened.

Ravana held her captive in his distant island realm.In captivity, Sita not only consistently rejected the many advances of her powerful and royal captor, but also preserved her chastity of mind, never once wavering in her adherence to her husband. She was finally rescued by her husband Rama, who waged a tremendous battle to defeat Ravana and secure the release of Sita.

Later life

The couple returned to Ayodhya, where Rama was crowned king with Sita by his side. While the trust and affection in which Rama held his wife never wavered, it soon became evident that a (perhaps small) section of the citizenry of Ayodhya found the fact of Sita's long residence in captivity, under the power of Ravana, a circumstance difficult to accept. The story goes that an intemperate washerman, while once berating his wayward wife, declared that he was no pusillanimous Rama that he would accept his wife back after she had lived in the house of another man. This calumnious comment was reported back to Rama, who knew that the aspersion on Sita was entirely baseless; nevertheless, he felt his position as ruler undermined by the constant possibility of slander attaching itself to his hitherto unimpeachable dynasty and personal reign. It was this train of thought that led Rama eventually to desire the removal of Sita from his household.

Sita was thus again in exile; she was not only alone this time but also pregnant. She sought refuge in the hermitage of the sage Valmiki, where she was delivered of twin sons, Lava and Kusha.

Sita raised her sons single-handedly in the hermitage of the sage Valmiki. Her sons grew up to be valiant and intelligent; they were eventually united with their father some years later. Once she had witnessed the acceptance of her children by Rama, Sita sought final refuge in the arms of her mother Bhumidevi, the Earth Goddess. Hearing her plea for release from an unjust world and from a life that had rarely been happy, the earth dramatically split open; Bhumidevi manifested herself and took Sita away to a better world.

Significance

The actions, reactions and instincts manifested by Sita at every juncture in a long and arduous life are deemed exemplary; her story is one on which every young girl in India is raised to this day. The values that she enshrined and adhered to at every point in the course of a demanding life are the values of womanly virtue held sacred by countless generations of Indians.

The story of Sita's kidnapping and subsequent rescue forms the core of the Indian epic, the Ramayana, supposedly written by the sage Valmiki in whose hermitage Sita took refuge during her second stint of exile.

 

Etymology of the name Sita

In common with other major figures of Hindu legend, Sita is known by many names. As the daughter of king Janaka, she is as Janaki; as the princess of Mithila, Mythili or Maithili; as the wife of Raama, she is called Ramaa. Her father Janaka had earned the sobriquet "Videha" due to his ability to transcend body consciousness; Sita is therefore also known as Vaidehi.

However, she is of course best known by the name "Sita", which literally means "furrow". The word "furrow" was a poetic term in ancient India, its imagery redolent of fecundity and the many blessings accruent from settled agriculture. The Sita of the Ramayana may have been named after a more ancient Vedic goddess Sita, who is mentioned once in the Rigveda as an earth goddess who blesses the land with good crops.