Vishwamitra Arrives

In Balakanda, the duties, responsibilities and virtues that are to be cultivated are given. Tulasidasaji beautifully explains the dinacharya of Lord Rama (an ideal way of spending a day) and also the jivanacharya of Lord Rama (an ideal way of spending one’s life). 

Guruji Swami Tejomayananda beautifully puts jivanacharya as - Learn - Earn - Turn - No return. Learn well during the days when one is a Brahmachari (student). Earn well as one is a grihastha (householder). Make a U-turn in life to introspect and withdraw from worldly activities as one ends the grihasthashram and gets into vanaprasthashram (life after retirement). And finally make completely withdrawal from worldly activities focusing fully on God to ensure that one does not have to come back to this world (no return).

There is a turn in the story of Ramayana that happens with the arrival of Sage Vishwamitra. This is the first turn in the smooth sailing story. There are a few characters that come and change the course of the story at regular intervals.

Vishwamitra Rishi was earlier a king and was called as a Rajarishi. Later on with his tapas he became a Brahmarishi. The name Vishwamitra (friend of the entire world) was given to him because he loved all the creatures in the world.

Vishwamitra Rishi comes to Dasharatha’s court. At the arrival of such a great sage, Dasharatha is very happy and makes all the arrangements and extends the best of hospitality towards the Rishi. After that he asks about Vishwamitra’s arrival. He replies that he is trying to do a Yagna in the forest and all the time two rakshasa are disturbing the Yagna by throwing all garbage and rubbish into the fire altar. He then tells Dasharatha that he would like to take Rama and Lakshmana to protect the Yagaa from the raksasas. 

When he hears this, Dasharatha becomes very tensed. He couldn’t imagine sending his teenage sons for fighting the terrible and cruel raksasas. He says, “Oh great Rishi, I think you have made this statement without much thinking.” This is a statement that a king like Dasharatha cannot afford to make about a great sage like Vishwamitra. But he does that because his intellect gets covered by the attachment and love for his children, especially Rama. And Vishwamitra knows this and hence in his mind he is pleased with Dasharatha’s love.

Now, the question one might get at this juncture is, Vishwamitra himself was a great king and a great Rishi. He could have fought the rakshasa or even cursed them. Why to take the help of Rama and Lakshmana? Here, in Tulasi Ramayana Tulasidasaji says, with the curse of a Rishi a person goes to hell. But when Bhagawan kills a person, he gets liberated. Since Vishwamitra was the ‘mitra’ of the entire Vishwa, he didn’t want to kill even a raksasa. This shows the minds of great sages and how much they think of the well-being of everyone, even the wicked. 

Dasharatha continues, “Oh great Maharishi, you know after how many years I have begotten children. It is just now these boys have come back after their education. And they are so young. How could they fight against the mighty raksasas? More than that, you know how much I love Rama. How can I stay away from him? How will I be able even to breathe when he is out there in the forest? I cannot even imagine the situation. Oh Guru, if you want, I myself will come and fight the mighty demons and kill them. Please do not ask for my sons.” The plight of poor Dasharatha could be seen in his eyes.

Vishwamitra looks at Vasistha and the latter gets the message. He reminds Dasharatha how he had asked for one son and he had begotten four. That too because of the Yagna that he had performed. So he should not forget the importance of a Yagna. It is for such a Yagna that Vishwamitra wants to take Rama and Lakshmana. And he is asking only for two sons out of the four. Hence, the request should be granted. Moreover, Vishwamitra is no ordinary sage. If he is taking the boys, he will surely protect them. Vasistha also tells Dasharatha that he can also foresee that it is not just to kill the demons that Vishwamitra is taking the boys but their marriage will also happen in this trip. Perhaps the last point was the most appealing for Dasharatha, as it happens with all parents.

The sight must have pained the heart of Dasharatha and many a people of Ayodhya because these handsome princes who have lived amongst the comforts of the palace and travelled in chariots are now going to the forest on foot.

As they enter the forests, they come across Tataka, a fierce female demon. Rama hesitates for a moment to fight a female but Vishwamitra tells him that one should not look at the gender when one is fighting a terrorist. With one arrow Rama kills Tataka. Surprisingly, Tataka takes the form of a beautiful denizen of Gandharva world. She was actually in this form because of a curse and she now got liberated by Rama. Soon they enter the depth of the forests and Vishwamitra gives the mantra ‘Bala ati bala’ to Rama and Lakshmana which would keep them fit and energetic even without having food and water.

Lord Rama's humbleness towards Ahalya

After successful completion of Vishwamitra's yagna with the help of Rama and Lakshmana, next day morning Vishwamitra tells Lord Rama that they need to proceed for a ‘Dhanush Yagna’ at Janakapuri where King Janaka lives. Actually, Vishwamitra wanted to get Lord Rama married to Sita Devi but he thought, the word ‘marriage’ might not seem very appealing to Lord Rama but the word ‘Yagna’ would definitely sound appealing. Hence he uses the word ‘Dhanush Yagna’.

On the way to Janakapuri, they come across a deserted ashram which surprises Rama. He thinks King Janaka was the most prosperous king and there was no way that in his kingdom an ashram would be in such a condition. It is then he comes to know that the ashram belongs to Gautama Rishi who had a very beautiful wife Ahalya. Ahalya was a very pious woman who had performed a lot of austerities. At one particular instance, her mind becomes weak and she commits a sin. Raged by anger, Gautama Rishi curses her to become a rock. But later, he withdraws the curse by saying that she would be liberated when Lord Rama would come to the forest.

As the three of them walk through the hermitage, the dust in Rama’s feet fall on Ahalya and she takes back her lustrous form. When Ahalya comes back to her original form she bursts into tears seeing the Lord. She falls at His feet immediately with reverence. 

Seeing the Lord in front of her she puts forth a request that may her mind always enjoy the nectar of bhakti at His lotus feet. Rama smiles. He does not say ‘Tathastu’ as it is normally said in return to a person who asks for a boon. The reason why Rama only smiles is because he knows that Ahalya is a Rishi patni and such a lady should be highly respected. His attitude is such that it would be a matter of pride if he would say ‘Tathastu’ to Ahalya because even though he was Lord Vishnu Himself, he had taken avatar as an ordinary man. This is what crosses Rama’s mind and he just smiles thinking in his mind that let the wish be fulfilled.

Ahalya tells Lord Rama, “Now I feel what a blessing this curse was. It was because of the curse that I could have the darshan and touch of your lotus feet. Else, I would never have gotten the opportunity.” Ahalya returns to her husband who accepts her heartily. 

 

Manthara brings the twist

When the news of Rama's coronation reaches Swargaloka, the devatas go to Goddess Saraswati praying to create an obstacle in the path because they felt that if Rama stays happily in the palace then his birth would be futile. His birth was to slain many raksasas like Ravana. 

Goddess Saraswati plants the seeds in the mind of Manthara, the hunchback maid of Kaikeyi. It is to be noted that seeds get planted where they can get roots to grow. Manthara means 'slow movement'. They refer to negative thoughts. They come in small waves and they become like an ocean even before we realise. In Balakanda, Vishwamitra had brought a twist to the story. In Ayodhakanda, it is Manthara who brings the twist.  

How Lord Rama broke the news of exile to Mother Kaushalya?

Kaikeyi tells her two wishes to Dashratha, first that Rama should be sent to exile and second that Bharata should be made the crown prince. King Dashratha goes in a state of shock and collapses.

Kaikeyi tells Sumantra to call Rama immediately. Sumantra was the King's minister and not the Queen's. He wouldn't take orders from the Queen. He looks at Dashratha who also instructs by action to bring Rama. He quickly goes to Rama's quarters. At that time Rama is not even fully dressed. He tells Rama to come to see the king immediately. Rama realises that something is not right. He rushes to the king with Sumantra. He too is in shock to see the king like this. This was the first time in his life that Rama had seen so much of sorrow.

He asks, "Father, what happened? Why are you in such a miserable state? Have I done something wrong?" And Dashratha bursts into tears because Rama could never do something wrong. He couldn't utter a word to Rama. So Kaikeyi slashes her sword-like tongue and says, "Rama, I have asked for the two boons that your father had to grant me. Bharata will be the crown prince and you will have to go to the forest for fourteen years in exile." It is said that the earlier day when the news was declared that Rama would be the crown prince, everyone was excited but he just smiled. When Kaikeyi said that he has to go to the forest, he had the same smile on his face.

He said, "O father, for this small thing you are so sad? I feel so happy that I am given this opportunity. When we had gone to the forest with Vishwamitra Rishi, we got so much Satsang. This is a great opportunity for me to learn from the great Rishis who live in the forest. I didn't want this kingdom at the first place only. But I couldn't disobey the law of Raghuvamsha and your wish. I am confident that there could be no better prince than Bharata. O dear father, please do not be distressed." Dashratha holds Rama's hand and Rama tries to console him. As Kaikeyi sees this, she gets impatient. She fears that both Dashratha and Rama may change their minds. She says, "Do not delay. You have to leave immediately." Rama smilingly replies, "Rama doesn't speak twice." (Meaning: Rama does not go back on his words).

Saying this, he takes leave of Dashratha and goes to Kaushalya. One has to learn from Rama how to break sad news. He tells her, "Mother, do you know, father has given me a bigger kingdom - the kingdom of the forest. I can rule that for fourteen years. Can you imagine the kind of Satsang I will be getting during this time?" Kaushalya bursts into tears. Rama tries to console her.

She says, "Rama, of mother and father, mother holds a superior position. I am telling you not to go." But Rama knows what Dharma is. Kaushalya too realises that it is not possible to stop Rama. By this time, Sita arrives there. Hearing the news of Rama's exile, Sita insists Rama that she will also accompany him to the forest.

Rama says, "O Sita, there would be so many wild animals and demons in the forest. You have lived your life in all the comforts of the palace. You will not be able to bear the wilderness of the forests. Moreover, look at the situation of our father and mother. It is your duty to be here and take care of them." Hearing this Sita says, "O Lord, do you remember my father's words?" When Sita's hand was given to Rama, Janaka had told him that she would be with him throughout his life like a shadow. She says, "Where you are, my world is there. Either I will come with you in my physical form or my pranas will come with you. There is no greater sorrow than the sorrow of separation. How can I live in peace in these comforts when you are living in the forest? I will not be able to live without you." Rama realises the truth in her words and agrees to her wish. We should not fail to see that Sita doesn't even ask why Rama is being sent to the forest. Instead she says, "Why not me?” 

Sumitra's advice to Lakshmana

Sumitra was a noble and wise woman. When Lakshamana tells Sumitra about the whole event of Rama being sent to exile, she is moved to tears. But she tells Lakshamana, "Do you know why all this has happened? It is because you are so fortunate. If Rama would be the crown prince then there would be so many people to take care of him and you would be getting very less opportunity to serve him. But now in the forest, he is 100% yours. How lucky you are! Now, go and serve him for fourteen years." 

She adds, "Consider Rama as your father and Sita as your mother. Just as how the time when the sun rises we call it day time, similarly where there is Rama, there is Ayodhya. When Rama and Sita are in the forest, you have no duty to perform here. Only that mother can be called Putravati whose son has become the devotee of the Lord. If the child is not a devotee then it's better to live childless. Serve Rama and Sita so well that there is no room for anger or any other desire even in your dream." 

Look at the advice given by Sumitra. To such a mother who gives such a high goal for her son, we cannot imagine what the son replied. Lakshamana says, "I will not have any other desire while I am awake. But I also don't want to have any desire while I am in sleep. I will not give a chance for that. So I will not sleep for fourteen years." And Lakshmana didn't sleep for fourteen years at all. He was constantly on guard. 

Lakshmana Gita

As Rama, Lakshmana and Sita go on walking in the forest; they were nearing the kingdom of the tribal king Nisadaraja. The king is pleased and invites them to their kingdom. But Rama denies coming to their village because they have to live the life in the forest for fourteen years. So Nisadaraja makes arrangements in the forest. There is a bed of leaves and flowers that is placed under a tree. The earlier day they were in the comforts of the palace and the next day they are going to sleep under the sky, under a tree on a bed of leaves having no blankets to cover themselves from the cold winds that blow in the forests at night. And what to say of the sounds of wild animals that roam at dusk. But they have no complaints, no regrets.

Lakshmana and Nisadaraja guard as Rama and Sita sleep. While they are guarding, Nisadaraja starts murmuring and cursing Kaikeyi. On hearing this Lakshmana advices Nisadaraja. This part is called Lakshmana Gita.

He says, "Don't curse or grieve. It is only the effect of one's own karma's that one has to go through. It is nobody's fault. There are three ways of looking at life:

• From the standpoint of Karma (action), everything is based on Karma. For every effect there is a cause.
• From the standpoint of Jnana (knowledge), everything that we see is the play of Maya.
• From the standpoint of Bhakti (devotion), the whole world exists in God, and God only does everything.

The difficulties that come in life is 'karmaphala' (the result of karma) but the sorrow that we face is 'ajnanaphala' (result of ignorance). Keeping the mind in peace is the result of 'bhaktiphala' (result of devotion)."

Even though Lakshamana Gita seems to be short and sweet, the message is very deep and the commentary goes running into many pages.

Brahman, Maya and Jiva

Nisadaraja accompanies Rama, Lakshmana and Sita to Prayaga (modern day Allahabad) where they meet Rishi Bharadwaja. Rama asks Rishi Bharadwaja to show them a good place to stay in the forests. Rishi Bharadwaja calls for the Brahmacharis who are studying in his ashram and immediately fifty of them came forward.

He selected four out of the fifty who could guide them to a good place to stay in the forests. The four Brahmacharis led the way followed by Rama, Sita and Lakahmana. The four Brahmacharis symbolise the four Vedas that show the right way of living, followed by Rama (Brahman) who is followed by Sita (Maya) and behind Maya is Lakshmana (the 'Jiva') i.e., between Brahman and Jiva is Maya.

What a beautiful way of portraying a deep philosophy! This is what one needs to see in Ramayana. Those who feel it's just another story do not realise the philosophy that is being expressed through the story.

Tulasidasaji says that when Sitaji walks, she takes care that she doesn't put her foot steps on Lord Rama's steps. And Lakshmana takes care that he doesn't step on Rama and Sita's steps. What a reverence! What a culture!

Lord Rama's advice to Bharata

Bharata had brought everything for the coronation of Rama in the forest of Chitrakoot . But Rama convinces Bharata and he understands the point that Rama is trying to convey. Bharata had brought waters from all holy rivers for the coronation ceremony. But Rama tells him that he cannot come to Ayodhya or else it would be like going back on their father's words. So Rama tells him to pour them in a well over there. The well stands at Chitrakoota known by the name 'Bharatakup'.

Bharata asks Rama to give him something to which he can hold on to while ruling the kingdom until Rama comes back. It is here that Rama gives the essence of 'Ramarajya' in a beautiful short and sweet way. He says, "The ruler should be like the mouth." What it means is that it might seem that of all parts of the body, mouth is the most selfish one because the hands, legs and other organs work to feed the mouth. But the mouth does not keep anything for itself. It gives everything to the stomach and all the nourishment goes to all the different parts of the body. Similarly, it might seem that the ruler or the government is ruthlessly collecting taxes. But a good ruler sees to it that all the taxes are properly used for the welfare of the entire society, not leaving even a single part of it. And he does not keep anything for himself. Most importantly, mouth is also just another part of the body. It does not consider itself to be something really superior than the other parts.

When Bharata returns to Ayodhya, he places the two padukas on the throne of Rama and sits below next to the throne. He comes to the court everyday for administrative affairs but does not live in the palace. He stays away in a place called Nandigram where he digs a tunnel and lives below the ground because Rama is living on the ground and he wants to be below the level of Rama. He lives for fourteen years chanting the name of Rama, doing austerities as Rama and Lakshmana were doing in the forest.

Valmiki suggests Lord Rama a place to stay

After walking for many days they reach sage Valmiki’s ashram. It is to be noted that Valmiki was a contemporary of Lord Rama. Rama asks Valmiki where he can stay in the forest. In his reply Valmiki mentions fourteen places where Lord Rama can stay. And all those fourteen places indicate a devotee's heart.

The fourteen places that he indicates are 5 sense organs (eyes, ears, nose, tongue and skin), 5 organs of action (hands, legs, tongue, anus and genitals), Manas (mind), Buddhi (intellect), Chitta (memory) and Ahankara (ego). He goes further to explain what will happen if the Lord lives in each of these places. E.g. If the Lord lives in the ears of a person, his ears become like an ocean. One might wonder what that means. Ocean accommodates any amount of water and innumerable of rivers. There is no maximum capacity for the ocean. When the ears of a bhakta become like the ocean he will be able to give an ear to everyone and accommodate everyone without any bias or prejudices. Tulasidasaji goes on explaining beautifully what happens when the Lord lives in the other thirteen places.

Rama is pleased and he smiles. He asks Valmiki to tell him a place to stay from a practical standpoint. Valmiki suggest Chitrakoota to stay (which is in modern day Madhya Pradesh). Out of the fourteen years in exile, they lived for at least ten years in Chitrakoota. 

Sri Rama Gita

There is a dialogue between Rama and Lakshmana which is known as Sri Rama Gita that happens during period of exile. Lakshmana sees an opportunity to ask him a few doubts that he had in his mind. Rama and Lakshmana indulged in intellectual discussions during their spare time and they didn't wile away time by playing cards or any other means of killing time. Following is the dialogue:

Lakshmana: Prabhu, I want to know what is Maya, Jnanam (Knowledge), Vairagya (Dispassion), difference between Man and Ishwara and what is bhakti. We keep hearing these words all the time but I need more clarity on this. 

Rama: Why do you want to know? Is it for more information or are you asking this out of curiosity?

Lakshmana: I want to know for the freedom from delusion and ignorance, and for the devotion for your lotus feet.

Rama: I will tell you in brief (because Lakshmana is very intelligent, a brief answer is perfect for him). The feeling of 'I and mine', 'you and yours' is Maya. What we see is just a perception of our senses and hence it is only our version of it. That itself is not the Truth. What we see is not the Absolute Reality but only a relative reality. Maya is of two kinds - Vidya Maya and Avidya Maya. Vidya Maya is the Maya that liberates and the Avidya Maya is that which creates bondage.

Coming to what is 'Knowledge'. Knowledge is that where there is One Reality expressed in different forms. Seeing this One Reality everywhere is Knowledge and not identifying with the body.

Now coming to 'Dispassion'. Dispassion is, not getting affected, dejected or elevated by the experiences around. Neither getting the pride of achievement nor the pride of renunciation is dispassion.

If your heart is behind your actions and your heart melts for God that is bhakti. Remember, Bhagawan takes rest in the heart of his bhaktas.

Ishwara is sarvajna (Knower of everything) and Jiva is alpajna (knower of only some things). God is omniscient and man is not. God is unlimited and man is not. Rama gave a beautiful anecdote on this.

Man: What is the difference between God and man?

Saint: Man has this question and God doesn't.

Having heard this, Lakshmana's questions are answered and he is contented. 

Surpanakha explains Niti Shastra to Ravana

The meaning of Surpanakha is 'one with long nails'. Surpanakha was a cruel, ill-hearted, terrible, lusty, sensual, ugly and elder sister of Ravana. One day she happened to see Rama and Lakshmana and she got attracted by their beauty. She immediately comes to Rama and expresses her desire of marrying him. He understands her thoughts and tells her (in front of Sita) that his wife is with him so he cannot marry her. However she can express her desire to Lakshmana and try her luck. She goes to Lakshmana who tells her that he is with Rama as a servant. If she marries him then she will have to serve that servant. And that looking at her he doesn't feel that she is a service-oriented woman. She goes back to Rama and again Rama sends her to Lakshmana. When this happens two or three times she gets wild and takes her terrible form. Lakshmana chops off her ears and nose. Blood starts oozing out and she is terrified. She runs to her brothers Khara, Dusana, Trisara who have a band of fourteen thousand rakshasas in the forest. They too are stunned thinking how anyone could disfigure Surpanakha. Guruji cracks a joke saying that she is already ugly, so how can someone further disfigure ugliness is the thought that her brothers had.

Rama and Lakshmana know that she is going to come back to take her revenge. So Lakshmana tells Rama and Sita to go to a safe place and that he will take care of whoever is coming. Tulasidäsaji says that when Khara saw Rama and Lakshmana’s beauty his heart melted. He thought that he couldn't kill such handsome princes. So, inorder to avoid a fight he said, "If you can give Sita to us as against what you have done to our sister, we will let you go." Lakshmana laughs and says, "You coward, don't make excuses for running away. If you have come to fight, then fight." And the fight begins. To cut short the fight, Rama invokes Maya and the demons start seeing Rama in each other. As they feel the other person is Rama, they shout 'Rama, Rama, Rama' and kill each other. Thus they die calling out Rama's name. As soon as the devatas see that so many rakshasa are killed, they do their favourite job, i.e., showering flowers on earth.

Rama knows that even this is not the end. Surpanakha goes to Ravana crying. Ravana too is shocked looking at the form of Surpanakha. She accuses Ravana that he is not interested in the well-being of his people. He just wants to eat, drink and sleep. And suddenly she starts giving Niti Shastra to Ravana. This is what Ravana hates - someone advising him. She says, a country with the below traits will be destroyed.

• Wealth without Dharma
• Even if good deeds are done but not dedicated to the Lord
• Educated people but no common sense
• Spiritual seekers in the company of sensual people
• Arrogance
• Drinking and other vices
• Underestimating the enemy
• Disease, fire, sin, snake

It is surprising that a person like Surpanakha gives such words of wisdom. Even Ravana was a man of knowledge. But such people being drawn by their ego and ego-centric and sensual desires are not able to act according to their knowledge. 

Sita's abduction theory

One might think that when Rama is God himself, then he must have known about Sita’s abduction going to happen? Then why didn't he stop it? The purpose of Ramaavatara was to kill the anti-social elements (the rakshasas), uplift Dharma (increase the level of standards) and show an ideal way of life. The Lord came down as an actor to play His role in His movie of Maya. He himself is the actor and He himself is bound by His own script.

In Tulasi Ramayana, just like Adhyatma Ramayana (another version of Ramayana), it is said that Rama had told Sita about this abduction which is going to happen. One day when Lakshmana was away to gather some fruits, Rama told Sita, "My dear Sita, listen, I want to do some Naralila. Soon you will be abducted by Ravana. I want you to keep your real form in the fire and Maya Sita to go with Ravana." In one of the Ramayana it is said that the Satvik form of Sita was in the heart of Rama, Rajasik form in the fire and Tamasik form was kidnapped. No one else other than Rama and Sita knew this. It is this Tamasik form that went into the fire that had come out from the fire when Rama asked Sita later to perform the agnipariksha when the war is over. 

Ravana comes to Mareecha and tells him that he cannot kidnap Sita in the presence of Rama and Lakshmana. So he shares a plan with Mareecha. He says, "You go near Sita in the form of a golden deer so that she will get a desire to have you. Rama would then come to catch you and you keep running away from him." Mareecha says, "What! You want me to go back to Rama and Lakshmana? I had retired from my previous job profile only because of those two." Ravana gets angry and he threatens to kill Mareecha. Maeecha now understands that either he will die at this moment with the hands of Ravana or he will die later with the hands of Rama. He was wise enough to make the choice to die with the hands of the Lord. At this point, Tulsidasji explained a part from Niti Shastra which says about nine kinds of people with whom one should never have enemity.

• Sastri - one who is holding a weapon
• Marni - one who knows your secret
• Prabhu - a very influential person
• Satha - a fool / wicked person
• Dhani - a rich person
• Vaidya - a doctor
• Bandi - there used to be people whose occupation was to sing glories of the King (in today's times, we can say - journalists!)
• Kavi - poets (or even writers)
• Bhanas - a cook

This entire episode has deep philosophical meaning. When the mind loses the focus from the Lord (Rama) and runs to worldly objects (golden deer), the ten-headed monster Ravana (5 sense organs and 5 organs of action) get hold of us and our misery begins. Also when we doubt a sadhu like Lakshmana and trust a wicked person like Ravana, we have invited trouble for us.