Chapter
2
Panchavati
Rama
wished to stay at Panchavati
on the Godavari
for some length of time. So, reclining under the cool
shades of a spreading tree Rama called his brother near,
and said, "Lakshmana! Brother! Fix upon a beautiful and
comfortable spot in this area and build thereon a nice
little cottage, as charming as you wish".
Lakshmana received this
order as a dagger-thrust! He could not bear the agony. He
fell at the feet of Rama, crying out in anguish: "Tell me
what crime I committed to deserve this cruel command."
Sita and Rama were struck with amazement at this
behavior. Rama said, "Lakshmana! I cannot understand what
makes you so sad. Have you heard any day a single cruel
word from my tongue? Have I become so insane as to utter
harsh, unpleasant words to you or any one else? You
attend to my needs and wishes and serve me as the very
breath of life. How then can I speak in cruel terms to
you? Your grief is meaningless, mistaken. After all, what
did I tell you now? I told you only this: Choose any spot
you like and build thereon a hut for us to live in. Isn't
it so?"
At this, Lakshmana
closed his ears with the palms and protested sadly,"Rama!
Rama! I cannot bear to hear these words." Rama was
surprised at this gesture of grief. But, Lakshmana stood
before him with folded hands, supplicating with the
words: "Lord! There is no one in me to say 'I'. My only
treasure, my only possession is Sita and Rama. I have no
wish of my own; I have no will of my own. My wish, my
will, is Rama's wish, Rama's will, Rama's command.
Obeying it is my wish, my will. I am the slave who cares
for none else, nothing else. How then can I bear to
listen to words which indicate that I have to choose
according to my wishes a spot for the cottage? As if I
have the capacity and inclination to choose! Had I
preferences of my own, how can I be a fit servant of
Rama? How can I deserve this privilege and pleasure? It
would mean I am unfit to be alive on earth, and my life
is but a burden and a shame". Lakshmana stood, sobbing
aloud, unable to stifle his grief.
Rama saw his plight. He
consoled him with kind words. "Brother! Your heart is
highly sanctified. I used those words in the ordinary
worldly sense, but do not be under the impression that
your brother is unaware of your innermost quality of
dedication. Do not grieve."
Rama showered His
smiles on Lakshmana and continued, "Brother! I am
delighted at the purity of your devotion and the
genuineness of your service. Your intentions are innocent
and elevating. I will not pain you by such words
hereafter. I spoke to you the language of common usage,
that is all. Do not take them so much to heart. Come! Let
us go and choose!" Saying thus, He took Sita and
Lakshmana with him. After traversing some distance, Rama
stopped and said, "Well! Erect the Parnasala
here!"
When he heard those
words, Lakshmana exclaimed in great joy. "Ah! I am
blessed, indeed. My duty is to carry out such commands
not exercising my wish or will, to do anything on my
own." He fell at the feet of his elder brother; rising
happy and content, he entered on the task of collecting
branches and twigs for the hut that was to be their home.
Sita and Rama realized
that Lakshmana had a highly sensitive mind, a delicately
subtle intellect; they derived great joy within
themselves at the recollection of the depth of his faith
and devotion. Sita confessed to Rama on many occasions
that life for her in the forest was even more delightful
than life at Ayodhya, for the reason that a brother like
Lakshmana was accompanying and serving Rama.
When Sita and Rama saw
the hermitage constructed by Lakshmana, they were charmed
by its beauty, its captivating simplicity and comfort,
and the inspiring setting in which it shone. Sita entered
the cottage, and was immediately struck by the skill and
artistic taste of her brother-in-law. She praised him for
finishing it so quickly and with useful adjuncts and
parts.
The three of them spent
their days happily in that cottage. News that Sri Rama
had made the Panchavati his home and that he was residing
there in a house of leafy thatch like their own, spread
far and wide; so, every day, groups of ascetics trekked
thither in order to offer their homage. They brought with
them their pupils too; they had their fill of
Darsan
and they had the great good fortune of speaking to Rama
and being spoken to, by Him. Thereafter, they left most
unwillingly, praising Rama all the way back to their own
hermitages.
Many others came, with
the intention of solving the doubts that pestered them,
while trying to understand the scriptures, and while
attempting to define and interpret the Codes of Morality
or the texts on Rituals. Others prayed to Rama and sought
to clarify from Him whether the ascetic practices they
were following were correct and beneficial. Since Rama
was master of all Dharmas
and since He knew full well all the scriptures, they
derived the fullest satisfaction from His answers and
directives. Each one was filled with joyous contentment.
While on the subject or
questions and answers, it is best that the four grades of
questions be clearly understood. Questions are generally
classified into four groups: (1) Trivial; (2) Low; (3)
Passable and (4) Praiseworthy. Questions that are raised
in order to drag another into a controversy and later, to
inflict a humiliating defeat on him, are trivial.
Questions that are put in order to demonstrate one's own
cleverness and skill are 'low'. Questions which announce
the intellectual equipment and reasoning faculty of the
questioner are 'passable', and belong to the third class.
Questions that are asked with the sincere desire to
remove one's doubts are 'praiseworthy' and belong to the
highest class. It needs no mention that the sages, monks
and ascetics came to Rama with the fourth type of
questions only.
Rama and Lakshmana were
filled with delight when they saw the ascetics. Many
among them were overcome with admiration and gratitude
when they listened to the ideals propounded by Rama, so
simple, so easy to grasp and realize, so truly conforming
to the dictates laid down in the Sastras
and Scriptures, and so free from complexity. They burst
into paeans of praise and adoration. "O Master Supreme!"
they exclaimed, "O, Omniscient One, who knows the Past,
Present and Future! Who else can be our Lord and
Liberator? You reside in the hearts of Sages; we have
secured you in our midst as a result of the austerities
we have gone through. O, how fortunate are we! How have
our wishes been fulfilled!" They departed from the
Presence, most unwillingly, with tears of joy mingled
with tears of grief streaming down their cheeks.
A few of them laid
themselves under the shady trees a little distance from
the cottage where Rama was, and were determined not to
return to their hermitages. They gathered fruits and
tubers from around the spot, and watched out for Rama,
eager for additional chances of Darsan.
When sometimes Rama came out of the cottage and walked
around, they filled their eyes with the unforgettable
picture, from behind some tree or bush. Thus they spent
the days in full contentment.
Rama stole the hearts
of all who came into His Presence; they became mad in
their single-pointed devotion to Him; they felt that
contemplation of His Face and repetition of His Name were
all the austerity that they had to practice thereafter.
He discoursed on Dharma
and spiritual disciplines during both day and night, to
those who gathered around Him.
Often, He called
Lakshmana to His side and told him, "Brother! Having come
for this holy task, how can I stay on at Ayodhya? How can
I enact the further chapters of the Ramayana from there?
This is the purpose for which I have come. The fostering
and protection of the good and the godly, the destruction
of the wrong and evil that threaten the peace and welfare
of the world, the promotion of righteous behavior and
activities ... these will proceed from now on". Thus, He
informed his brother about what he had resolved upon and
about the intent and meaning of His Incarnation as Man on
earth.
Off and on, he raised
Lakshmana to the role of a vehicle for spreading his
teachings, intended for the uplift of humanity and
instructed him on the ideals of morality and progress.
"Lakshmana!", he said once, "Affection for the body,
attachment towards possessions of any kind, egoism that
breeds the conflict of 'You' and 'I', the bonds that grow
between the individual and his wife, children and
property - all these are the consequences of the Primal
Illusion, Maya.
That Illusion is basic, mysterious, and wondrous. Maya
establishes her domain over all beings and things, all
species of living creatures. The ten indriyas (five
senses of perception and five senses of action) have each
its presiding deity and Maya perceives the objective
world and derives pleasure therefrom, through their
instrumentality. Every item and particle of such pleasure
is Maya-produced and therefore illusory, evanescent and
superficial.
"Maya has two forms:
One type is called Vidyamaya and the other Avidyamaya.
The Maya named Avidya is very vicious; she causes
boundless misery. Those drawn by it will sink into the
depths of flux, the eternal tangle of joy and grief. The
Maya known as Vidya has created the Cosmos, under the
prompting of the Lord. For, she has no innate force of
her own. Only while in the Presence of the Lord can she
create the three-stranded Cosmos (Prapancha). (The three
strands are Sathwa,
Rajas
and Thamas,
each of which separately or in some kind of combination
is characteristic of beings: Sathwa meaning the equal
balanced temper, Rajas the sanguinary or the emotional,
active temper, and Thamas, the ignorant, inert temper).
"The truly wise, the
Jnani, who has realized the Reality, is the Person who
has given up the rights and obligations of caste and
society, of age and status and lives in the constant
awareness that all this is Brahman.
He has understood that there is no manifoldness or
diversity here; it is all One. (Sarvam khalu idam Brahma;
Na iha naanaa asthi kinchana). He knows that the entire
Cosmos is constituted of the same Brahman, that there can
be no second entity apart from Brahman.
"O
Lakshmana! You must know that the Trinity (Brahma,
Vishnu
and Rudra (Siva)) are but the reflections of the one
Brahman in each of the three strands or attributes -
Sathwa, Rajas and Thamas. The Rajas attribute is
personified as Brahma, the Sathwa aspect as Vishnu and
the Thamas aspect is known as Rudra or Siva or Iswara.
The entire Cosmos, including the world is the
manifestation of the One Brahman through one or other, or
some combination or other of these three attributes. So,
the wise man will go beyond and beneath these three
strands and seek the Origin in the One. He alone deserves
the name monk or Vairagi - for he has no raga or likes
and dislikes".
Sometimes, Rama had
Sita and Lakshmana near Him and explained to them that so
long as the Individual Jivi does not understand aright
the affinities it has to Maya and to the Supreme Brahman,
it can never liberate itself and merge in the Supreme; it
has to remain a particularized Individual only, bound by
the coils of illusion to the limits of name and form.
But, Rama said, the instant the Individual discovers and
knows that It is but the image of the Supreme, and that
the distinction between the Supreme and Itself has no
basis in Truth, Maya
will disappear, like fog before the risen sun. This is
the genuine Atmajnan, for, the Supreme is
Param-atma
and the Individual is the same Param-atma seen as an
Image in the Body-with-name-and-form, the
Upadhi.
"Act in accordance with
the rules of conduct laid down for the status you have
risen to and the call that has come to you (swadharma);
you derive detachment thereby. Practice Yoga or the
Search for Union with the Supreme; you derive
Jnana
thereby. This Jnana is the very last step in spiritual
progress. It leads to Consummation. Adoring the Supreme
with the greatest possible Love is called Bhakthi,
Devotion. I shower Grace on such a one; Bhakthi
will grant him full prosperity. Bhakthi emanates from the
heart, spontaneously. It does not depend on extraneous
things or persons. Bhakthi can confer Jnana too on the
person who has dedicated Himself to the Supreme. The joy
that Bhakthi endows on a man is unique and immeasurable.
How does a person first decide to walk on the path of
Bhakthi? It all begins with the compassion of some one
good and godly sage or realized soul. This path leads men
quickly to Me." Listening to such discourses, Sita and
Lakshmana forgot where they were and under what
conditions. Rama too seemed unaware of all that happened
in the enthusiasm with which He dilated on the
attractions of the spiritual path. They spent long
periods in introspection and exploration of inner
delight.
One day, Lakshmana was
ruminating on these deep Truths and precious directives
while he was keeping watch around the cottage. His eyes
fell on a tiny sapling of lime, struggling upwards under
the shade of a huge tree. He desired to plant it nearer
the cottage and help it grow vigorously under his care;
so, he was digging it up by the roots with intense love
and attention, when the wicked and vicious sister of
Ravana, Surpanakha by name, rushed into the scene!
As soon as her eyes
fell on Lakshmana, she was allured by the halo of
goodness and the splendor that illumined his body. She
was struck dumb at the unexpected vision. She suddenly
transformed herself into a charmingly pretty damsel and
approached Lakshmana with amorous gestures. But,
Lakshmana paid no heed; he continued his task, unaffected
by the apparition. Surpanakha could not bear inattention
any longer. She came close to him and in a pathetic
voice, she appealed, "Lord! Why are you plunging me into
despair? Cool my unbearable ardour; cast on me your
loving happiness - conferring eye". Lakshmana did not
react to her call; he heard her words, but he only smiled
within himself at her audacity; he continued with his
attempt to pluck the plant safely from the shade.
Surpanakha lost patience; she prepared to draw him to
herself. But, Lakshmana drew back, saying, "Mother! I am
the bondslave of Sri Rama. I am not a free man; whatever
I do, however small a job it may be, is done only as He
commands", as a prelude to the advice he planned to give
her. Hearing his words and curious to know with whom he
was talking, Sita and Rama came out of the cottage into
the garden. Rama noticed Surpanakha and recognized that
she had changed into the damsel before him. He prepared
himself for all eventualities. Meanwhile, Surpanakha
pelted harsh abusive words at Lakshmana like, 'coward',
and 'villain' and laughed loudly in scorn at his
irresponsive behavior. She had not noticed Rama, all her
attention and anger were fixed on Lakshmana alone. She
pleaded before him, "O Most Charming! Wed me and be
happy. I can delight you and serve you most loyally."
Lakshmana tried to ward her off by saying, "Pretty woman!
I am a slave; If I wed you, you will have to live as a
slave", and continuing the jocular retort, he said in
fun, "Well. There is my master, Rama; if you wed him, I
will be your slave." Surpanakha took him at his word; she
believed that it was good strategy. She turned to the
cottage which Lakshmana had pointed to her; and, there,
standing near the door, laughing together at her, she
found a very beautiful woman and beside her, the
embodiment of masculine charm!
Surpanakha at Rama's
hermitage
Surpanakha was smitten
with passionate love; she ran forward to Rama and weeping
out her distress, she prayed, "God of Love! God of
Beauty! Accept me as yours." Rama too decided to treat
her to a homily and derive some fun out of the ludicrous
situation before him. He said with a chuckle, "O
Beauteous Woman! I cannot wed you, for, I am under the
vow of monogamy. I have my wife here; my brother,
Lakshmana there, has a wife, but, she is not here. So,
wed him and derive fulfillment. He is the proper person
for you; approach him." At this, the woman hastened to
where Lakshmana was and started her appeals once again.
She said, "Your brother has agreed to the wedding; so, do
not delay; accept me". Her attitude now was very humble
and gentle. Lakshmana grasped the absurdity of her plight
and wanted to heighten the fun. He sent her to Rama and
Rama sent her back to Lakshmana several times, until she
grew so desperate, mad blinded by passion, she relapsed
into her demonic nature! Her crooked intelligence told
her that it was Sita that stood in the way of her success
in this adventure of lust; for, Rama could not wed her,
since Sita was by His side. If she were removed, Rama
would certainly yield to her solicitations. So, she fell
upon Sita in order to kill her and swallow her; for, she
was a demon to the core. At this, Lakshmana stood ready,
watching the face of Rama for orders. Rama realized that
the woman was far gone and she had to be stopped. Feeling
that an axe need not be used when the nails are enough,
He raised his hand up, and counted four on his fingers,
looking at Lakshmana.
Lakshmana immediately
grasped the meaning of that command! By counting four,
Rama indicated the Four Vedas,
which are collectively called Sruthi,
that is to say, "The Heard", which means, the Ear.
Lakshmana had a sharp vigilant intellect and so, he could
rightly interpret the slightest gesture of Rama. Rama had
held his hand up, towards the sky. The sky or Akasa is
the fifth elemental force, characterized by Sound; sound
is the symbol for Brahmam, known as Sabda Brahmam, or
God. God resides in heaven, and heaven is also indicated
by the raised pointing hand. Heaven is also known as
'naaka' in Sanskrit; it has also another meaning, 'Nose!'
No sooner did Rama make those two gestures, Lakshmana
rushed towards the demonic woman with his sword drawn; he
dragged her down to the ground, and shouting that her
effrontery must be punished, he slashed off her ears and
nose! Surpanakha raised such a loud wail that the forest
quaked and quivered. She assumed her real shape as an
ogress and yelled, "Is this just? How can you deform so
cruelly a woman who has come to you? I shall bring my
brother Ravana
here and inflict retribution for this cruel act". With
this, she disappeared quickly into the forest.
She went straight to
the demon chieftains, Khara and Dushana in the Dandaka
forest and wailed, "How can you bear silently this insult
and injury dealt to your sister? For what purpose have
you stored so much of valour and might? It is better you
burn them into ashes. Are you masculine? Can you call
yourselves so? Shame on you and your boast of heroism."
They could not understand what had happened to her, and
who had deformed her so piteously. They asked her,
"Sister! Who inflicted this injury? Tell us; we shall
wreak vengeance with all our might".
At this, Surpanakha
started retailing her story. She began with an elaborate
description of the charm and captivating beauty of Rama
and Lakshmana. Hearing this, the brothers got wild and
inquired why she was wasting her time and theirs with
that superfluous prologue, "Tell us, who injured you? Who
defaced you?" Then, she informed them all that had
happened in the forest.
Khara and Dushana were
highly incensed at the plight of their sister whose ears
and nose had been slit; they collected an army of
fourteen thousand ogres and marched in hot haste towards
Rama and Lakshmana, the brothers who had punished her in
that manner. The ogre warriors were so indomitable that
they could not be defeated even in dreams; they knew no
retreat or defeat; they were invincible in battle. Like
winged mountains, they moved fast along the valleys in
terror-striking groups, while the earth shook under their
feet. Each of them was armed to the teeth with a variety
of deadly weapons.
The earless, noseless
widow, Surpanakha, with her bleeding face walked in front
of the entire force, eager to take revenge. She was
leading them to the patch of green where she had met the
brothers.
But, she spelt an
inauspicious beginning for the campaign. Hers was the bad
omen for the expedition. A bleeding face, a widow, a
defective - these are considered bad omens. Surpanakha
was all there. The Rakshasas
were not aware of the pros and cons of the signs and
omens for starting on a march towards the battlefield;
they relied on their physical and material might, and
their nefarious stratagems. It is for this very reason
that they are always unable to stand before the might of
Divine and Dharmic forces.
For, who can withstand
the power generated by the observance of Dharma
and the Grace of God? They never paid attention to
Righteousness or Divinity; they concentrated all their
energies and skills on equipping themselves with physical
might. Proud of their weapons, their muscles and their
wickedness they strode forward into the forest, blowing
their trumpets, roaring like lions, bellowing like wild
elephants, yelling about their exploits and gyrating
wildly in their wild dances. They never realized that
their onslaught was comparable only to the onslaught of a
sparrow on an eagle!
From a distance,
Surpanakha pointed out to her brothers the hermitage
where Rama was. To arouse the ogres into a final frenzy
the army shouted, in unison. "Kill, catch, murder," and
ran forward. When they approached the hermitage, the
brothers challenged Rama, crying out at the top of their
voices, "O Most Wicked, O Most Unfortunate! You dared
deform our sister, did you? Now, try if you can, to save
your life from extinction!"
Rama was already aware
of their approach; he directed Lakshmana to keep Sita
away, in a cave, and be on guard. "Do not worry about me
in the least! Nothing ill can ever happen to me," Rama
said. Lakshmana knew the might of Rama and so, he obeyed
implicitly. He had no doubt at all about Rama's victory,
He led Sita into the cave and stayed there itself, with
his bow and arrow ready for emergence.
Rama stood before the
hermitage, a smile lighting up his face and his Kodanda
bow, well stringed, ready for the fray. Rama passed his
hands gently over the matted hair on his head; at this,
the ogres saw billions of blinding flashes emanating from
the crown of hair. His arms appeared to their eyes as
huge multihood serpents. As a lion glares at an elephant,
and bares its teeth relishing the victory that was
already assured, Rama the Lion stood defiant and terrible
before the pack of frightened elephants. The cries, "Here
is the person who deformed her", "Hold him", "Catch him",
"Kill him", rose over the tumult. But, no one dared come
forward to put that cry into action. However much they
were prodded and encouraged, not one of them could muster
enough courage to approach Rama.
The curses and cries of
the ogres filled the forest, and wild animals in panic
ran helter-skelter seeking shelter. A few ran into the
cave where Sita was; Lakshmana sympathized with their
agony, and allowed them in, so that they might rid
themselves of fear and anxiety. He gave them refuge end
welcomed them in. For, he knew that they were in dire
distress.
The ogres who
surrounded Rama were so overcome by his beauty and charm
that they did nothing but stare at the glory and the
splendor; many reveled in descriptions of his grace; many
were lost in admiration and appreciation; all were bound
to Rama through Love and Reverence. No one of them could
or did raise a weapon against him or cast an angry look!
Surpanakha too joined
in the praise. She said to Khara and Dushana, who were
standing wonder-struck near her, "Brothers! What
incomparable beauty is standing before us! I have never
seen till now such charm, such grace, such pure harmony,
such melodious physique. Do not kill him, but catch him
just as he is and present him to me."
The brothers too were
similarly entranced. They replied, "Sister! We too have
never set eyes on such an embodiment of beauty. The
nearer we approach him, the faster he binds himself to
us, the more we are fascinated by his charm. We do not
have even an iota of anger or hatred towards him. The
longer we look upon him the more profuse the joy that
wells up within us. Perhaps, it is this feeling that is
called Ananda
by the sages living here."
Khara did not like to
converse with Rama, himself; So, he sent a messenger to
him, to find out from him who he was, what his name was,
where he came from, why he entered the forest and took
residence therein, etc.
The messenger neared
Rama and asked him the questions he was directed to place
before Rama. Rama smiled at this behavior. He said,
"Listen, fellow! I am a kshatriya,
come into this forest to hunt wild animals like your
master. I am not afraid even of the God of Death
[Yamaraja]. If you feel you have the capacity,
come, give me battle and win. Or, else, return home,
every one of you, and save yourselves from destruction. I
shall not kill those who run away from the field." This
statement was carried by him back to Khara and Dushana,
and it was related to him correctly. At this, the
brothers took up their arms, the spears, axes, pestles,
bows and arrows, and yelled until the skies were booming
with the echo. They showered their missiles upon Rama.
Rama cut them into pieces with a single arrow from his
bow. Other arrows flew amongst them by Rama did as much
havoc as fire or lightning could do. The ogres retreated
before the onslaught, crying out in pain, "O Mother", "O
Father", "Alas" "Save us" and so on in sheer agony and
despair.
Seeing them fleeing,
Khara, Dushana and their youngest brother Thrisira,
called out, "Rakshasas! Do not flee from the fight.
Whoever is found running away will be killed on the spot,
by our own soldiers." At this, they planned within
themselves, and said, "Well! It is far better to die at
Rama's hand, than at some one else's or anywhere outside
his Presence."
So, they came back to
their ranks and moved forward towards the place where
Rama stood. But, they were in no mood to give battle.
They were so fascinated by the personal charm and
splendor of Rama that they stood entranced gazing at the
Divine Beauty.
Meanwhile, Rama let
loose the arrow called Sammohana, which had the effect of
deluding the enemy and confounding them. As a result,
each soldier saw his neighbor as the person he had been
deputed to destroy. Khara and Dushana had exhorted them
to kill Rama, and so each one fell upon the other,
shouting, "Rama is here", "here is Rama"; they killed
each other in great glee. The entire place was cluttered
up with the severed limbs of the ogres. Blood flowed in
streams through the forest. Vultures and crows flocked
around, eager to fill themselves with the carrion.
Fourteen thousand ogres faced one person on that day in
that field! The ogres died, every one of them, crying,
"Rama", "Rama" when they fell. Khara and Dushana too
died, along with their loyal henchmen.
The ascetics and sages
who witnessed this scene of terror realized the unique
valour of Rama and felt happy that the end of Ravana too
was certain at the hands of this redoubtable hero. They
were confirmed in their belief that Rama was the Almighty
Providence who had come to wipe out from the face of the
earth the entire race of ogres or Rakshasas, and thereby
ensure the peace and prosperity of mankind.
As soon as the fierce
engagement ended, Sita and Lakshmana came near Rama and
prostrated before him. Rama raised Lakshmana gently from
the ground and described to him the fate of the fourteen
thousands and their masters, during the battle that
lasted barely half an hour. He detailed the incidents
with evident joy and interspersed the narration with many
a smile and chuckle. Meanwhile, the eyes of Sita were
roaming over the body of Rama in order to assure herself
that he was unhurt, and had not suffered even a scratch.
The next day, groups of ascetics and sages with their
disciples and pupils visited the Panchavati Ashram of
Rama, for they had heard of the destruction of the ogre
army, achieved single-handed by the Prince from Ayodhya.
They extolled Rama for his bravery and bowmanship. Some
among them who had acquired the power of forward vision
approached Rama in all humility and said, "O Master! You
have to be vigilant and alert in the coming days. The
Rakshasas are opposed to all limitations and regulations
that justice and uprightness impose. Their daily routine
is to cause harm to all and sundry. Their highest goal is
to fulfil their selfish desires. They do not care how
they fulfil them and by what means. They have an elder
brother named Ravana who possesses vastly greater powers.
His army is many millions strong. This termagant will
certainly go to him and bewail her fate. And he won't
desist from taking up her cause and trying to wreak
vengeance on those who disfigured her".
Thus they forewarned
Rama and Lakshmana, giving them such information as they
had with them. Rama listened to them with a smile playing
on his face. He said, "Yes. Yes. I am not unaware of
this. I have come on this particular mission." He nodded
his head, as if he was eagerly looking forward to the
happy event of the encounter with Ravana himself. But, he
did not speak more; he sat as if he was innocent of any
knowledge of the future.
He turned his eyes on
Lakshmana, and with a twinkle in the eye, he told him,
"You heard it, didn't you?" Turning to the sages, Rama
said, "Please do not become anxious or worried. I am
prepared to meet all situations". They were consoled and
comforted by that assurance and promise. Rama instilled
faith and courage into them and allowed them to return to
their hermitages, confident that they can continue their
studies and practices in peace and tranquility
undisturbed by the Rakshasa hordes.
As the sages foretold,
Surpanakha lost no time to appear before her brother,
Ravana, rending the air with her weeping. Hearing it the
Rakshasas of Lanka were frightened that some calamity had
overtaken their land; they came out into the streets and
started discussing in groups what the reason could
possibly be. Surpanakha barged into the Audience Hall of
Ravana, the Rakshasa Emperor, and spouted angry
invectives, to the astonishment and anxiety of every one
present.
Ravana with his demon
messengers
Her appearance was
monstrous; her body was covered with blood, her words
were poisoned by anger. Ravana understood that some one
had inflicted great injury on her. Ravana was shocked at
her plight. He roared from his throne, "Sister! Tell us
in full what happened."
Surpanakha replied,
"Brother! If you are a genuine Rakshasa, if the
super-human powers gained by you after years of
asceticism are real, then, come, the moment has arrived
to use your valour, your courage and your heroism. Arise!
Do not ignore the calamities that await you, and let
things go by, lost in the intoxication that drink
provides.
"You have paid no
attention to events that are taking place at Panchavati,
who has come there, for what purpose, and for what task.
Princes determined to destroy the Rakshasas have entered
the Dandaka Forest. They are felling to the ground
lakhs
of Rakshasa soldiers. They have cut to pieces the
brothers, Khara and Dushana. They have wiped out of
existence, in the wink of an eye, thousands launched
against them. Their heroism is beyond description. Their
personal beauty - Ah!" Here, Surpanakha halted and stood
silent, contemplating the splendour that had enraptured
her. Hearing her story, Ravana became uncontrollably
furious. He gnashed his teeth; he slapped his thighs as
if in a burst of challenge. "What? Did those vile persons
kill Khara and Dushana? Perhaps, they did not know my
name, that I am behind them as their support. Perhaps,
they have not heard of my might and vengefulness."
Ravana continued to
boast aloud retailing to the people present his exploits.
Surpanakha interrupted him, saying: "O Mass of
Wickedness! When your arch-enemy is dancing on your head,
you are sitting here like a coward, extolling yourself
and your invincibility! This is no sign of an emperor
worthy of his throne. Perhaps, you do not know that
sanyasins are ruined by the company they keep, emperors
are ruined by the ministers they employ, wisdom is ruined
by desire for appreciation, and the sense of shame is
destroyed by imbibing drink. Well, brother; do not
neglect fire, illness, an enemy, a snake and a sin on the
ground that it is small and insignificant. When they grow
big, they are bound to inflict great harm. Therefore,
hasten: do not hesitate."
These words of
Surpanakha poured the poison of hatred into the ears of
Ravana. At this, Kumbhakarna, the other brother who was
present, asked Surpanakha with a smile on his lips,
"Sister! Who sliced your ears and nose?" With a loud
wail, she replied, "Alas! This wicked deed was done by
those very Princes".
Ravana then consoled
her, to some extent; he then asked her, 'Sister! The nose
is on the face; the ears are on the sides of the face.
They cannot be sliced at one stroke. Now, tell me, were
you sleeping soundly, when they cut them off? This is
indeed surprising". The people present also wondered how
it could have happened. Surpanakha replied, "Brother! I
lost all awareness of my body, why, of the region where I
was when those soft sweet hands touched me. When my eyes
were drinking the charm of their beautiful faces, I was
not conscious of what they did. The very sight of those
Princes rendered me so entranced that I lost all
awareness of myself and the surroundings. What shall I
say of the ecstasy I derived by conversing with them!
They bubble over always with joyful smiles; they know no
other attitude or reaction. Even masculine hearts will
surely be fascinated by their charm. They are really
enrapturing representations of the God of Love. I have
never so far set eyes on such beauty. Fie upon our
Rakshasa prowess, our vile stratagems, our abnormal
figures, our ugly appearance! We are indeed disgusting.
Look upon them but once; you will swear I am right. Why?
Khara and Dushana, who died in the battle were reluctant
to fight with them. They were protesting and pleading
with me: 'How can we feel enmity and fall upon these
embodiments of auspiciousness and paragons of beauty?"
The courtiers and
ministers assembled in the Hall listened to this
description with awe and delight. Her words confounded
even Ravana. The picture of Rama that she drew was
something that gave him great joy and peace, when he
contemplated on it. Deep within him, he felt an urge to
cast eyes on that inspiring embodiment of divine charm.
As he listened to his sister, the anger that had raised
its hood within slowly slithered away. He decided to
investigate calmly what really happened at Panchavati.
So, he addressed his
sister thus: "Sister! Tell me, do those two brothers live
at Panchavati all alone? Or, are there others with them?
Have they no followers, companions or courtiers?"
Surpanakha replied "No. They have no band of bodyguards
or kinsmen or warriors. The elder of the two, named Rama,
has a woman with him, who is endowed with superlative
beauty. She is even more charming than they; she is the
very Goddess of Love, in human form. The two brothers are
resident at Panchavati,
with this woman; they roam about freely and without fear
in the forest glades and valleys. In fact, I have never
so far set eyes on such perfect feminine beauty; the like
of her does not exist on heaven or earth".
contents
of this Vahini
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