Ram conceded to the supplications of those sages of that forest which had become an abode of demons, and Ram also promised those sages who were the dwellers of Dandak forest, and whose glow was like that of the Ritual-fire, to eliminate all of the demons in combat.
While Ram was living there in Dandak forest, a guise-changing demoness named Shurpanakha, who was a resident of Janasthaan, a place in Dandak forest, was disfigured. She showed special interest in Ram’s brother Lakshman who chopped her nose as a punishment for her lust saying that the nose was one of the most important parts to show the beauty of a woman.
This is metonymy. Ram did not do it himself, but his brother Lakshman does this act of cutting the nose and ears of this demoness, which is the twisting point of the story. She is so named as Shurpanakha because her fingernails are like winnowing fans. She is the sister of Ravan, and she is the actual trouble-shooter in the epic.
Then in a combat Ram eliminated all the fourteen demons who rebelliously came at him in the first round of combat incited by the provokes of Shurpanakha, and then in second round Ram eliminated demon chiefs called Khara, Trishir, Duushan, who are none but the cousins of Shurpanakha and Ravan, together with all of their hench-demons.
During his stay in Dandak forest Ram eliminated fourteen thousand demons in all, who were the inhabitants of that very forest. Then on hearing the slaughter of his cousins, Ravan is convulsed in anger and sought the help of a demon named Maareech.
But Maareech deterred Ravan telling him time and again, 'Oh, Ravan, unpardonable will be your rivalry with that formidable Ram, formidable because fourteen thousand clansmen of ours could not triumph over him.’
Ravan is the supremo of demons and the main antagonist in this epic. His name is Dashagriiv, meaning that he has ten heads, whereby he can be called Decahedral demon, or a Decahedron, in a fanciful way.
Then heedless of Maareech's advice and ushered by the time of his own doom, Ravan advanced to the threshold of Ram's hermitage along with Maareech. Ravan stole the wife of Ram, namely Sita, by getting the princes Ram and Lakshman distracted distantly from their hermitage through the trickster Maareech, and after putting down the eagle Jatayu, which came to Sita's rescue.
On seeing the eagle Jatayu almost dead and on hearing from the same eagle that Maithili (Sita) was stolen, seethed with anguish and senses frenzied Raghav (Ram) bewailed. Ram then cremated that eagle Jataayu in that anguish, and while searching for Sita in the forest, he indeed saw a demon named Kabandha, who was misshapen in his look and monstrous to look.
That Ram whose arms are highly powerful has eliminated and cremated that demon Kabandha, and Kabandha while going heavenward told Ram, 'Oh, Raghav, proceed to the ascetic lady of right-conduct and an expert in rightness, namely Shabari' and vanished.
He who is a great-resplendent one and an enemy-eliminator, that son of Dasharath, Ram arrived close at Shabari, and Shabari venerated him, thoroughly.
Ram met the vanar, monkey figure, Hanuman on the banks of Lake Pampa, and upon the word of Hanuman Ram indeed befriended Sugreev. That highly dynamic Ram detailed to Sugreev, and even to Hanuman, all that has happened from the beginning in general, and the abduction of Sita, in particular.
On listening all that has happened from Ram, that vanar Sugreev befriended Ram where the witness for that friendship is flaring fire, for it alone is auspicious.
Valmiki then continues his naration and says that woeful king of monkeys Sugreev woefully informed Ram about his saga of feud with his brother Vali in reply to Ram's query, in friendship and in its entirety.
Vali, the elder brother of Sugreev, is another principle character of Valmiki Ramayan. He is capable of rendering oblations to gods in the wee hours of a single day in four oceans on four sides of the globe, by his swinging from one ocean to the other. He is mightier than Ravan, the chief villain of the epic, and Ravan is subdued by Vali's strength. As a preamble to the incident of eliminating mighty Ravan in the last book of the epic, this episode of eliminating a still mightier monkey is the stepping-stone for the climactic victory.
Sugreev always remained doubtful about the powers of Raghav and by reason of confiding in Raghav's prowess for himself, and by reason of making Raghav to confide in the powers of Vali, Sugreev has shown him the massive remains of demon Dundubhi, which is similar to a great mountain.
That omni-dextrous Ram looked at the skeleton, smiled in aplomb, then that very energetic Ram flicked that skeleton with tip of his foot's big toe wholly to a ten yojana-lengths. yet Sugreev's confidence remained apathetic.
Vali is able to throw that body, with whole of his foot, only up to two hundred bow-lengths, where the length of bow is said as six to seven feet. But Ram could kick that heap to ten yojan lengths, roughly ninety miles, only with a flip of his foot-toe's tip. But Sugreev continued his grumbling, 'in those days this skeleton was with flesh and blood, now it became weight-less, thus show me more of your show of strength'
And the often repeated epithet to Ram mahaa baahu means not just 'yards and yards of lengthy arms, dangling up to knees..' but 'one who does unimaginable deeds...' and his arms are the unusual instruments to perform such unusual tasks, hence ambidextrous, or omni-dextrous...
Again Ram ripped seven massive trees called sala trees with only one great arrow, which not only rived the trees but also rent through a mountain, and to the nethermost subterranean of earth, in order to inculcate certainty in Sugreev.
Then Sugreev's heart is gladdened by that act of Ram and also at the prospect of his own success, and then that great monkey confiding in Ram advanced to the cave like Kishkindha along with Ram.
Then that best monkey Sugreev whose body-hue is golden war-whooped at the entrance of cave like Kishkindha, by which loud shouting there emerged Vali, the king of monkeys, out of that cave like Kishkindha.
Vali came out only on pacifying Tara, his wife, who deterred Vali from going to meet Sugreev in a combat, as she doubted that Sugreev must have come with Ram, and then Vali met Sugreev head on... and therein that duel Raghav eliminated Vali, only with one arrow.
On eliminating Vali in combat upon the word of Sugreev, then Rama established Sugreev alone for that kingdom as its king.
Sugreev being the ablest among monkeys summoned all of the monkeys and sent them forth in all directions in search of Sita, the daughter of Janak and wife of Ram.
Sugreev is acclaimed to be a strict disciplinarian, as his orders are inviolable by any. Even now the proverbial saying exists that a "command by elders is to be followed like Sugreev's order which is to be implemented even at each other's throats, but can not be refuted, lest those throats will be nipped off.
Then, upon the word of Sampaati, the eagle and elder brother of Jataayu, the efficacious Hanuman leaped forth the salty ocean, which breadth-wise is in a hundred yojans.
On reaching the city Lanka ruled by Ravan, Hanuman has seen Sita, where she is lodged in Ashok gardens and meditating on Ram alone.
Hanuman on presenting the remembrance, an emblematic ring of Ram to Sita, also on delineating the sad disposition of Ram to her, thus on solacing Vaidehi, he started to smash the welcome-arch of that beautiful Ashoka gardens.
On wiping out five army chiefs, seven sons of ministers, and on kneading down a gallant demon named Aksha Kumar, Hanuman had to enter into the captivity of a powerful weapon darted by Indrajit, the son of Ravan.
Though the release from the weapon's captivity is known to him by the boon of Brahma, and though he is valiant enough to pulverise all the demons, but to see and talk to Ravan, thus to gauge the strength of enemy, Hanuman is intentionally tolerant of the demons and their making monkey of him when they fastened him with ropes and dragged him to Ravan's court.
After an audience with Ravan Hanuman burnt that city Lanka, except where Sita, the princess of Mithila is stationed, and then to narrate the pleasant news of locating Sita, he again got back to Ram, for he is a great monkey. This is further explained in chapter Sundar Kaand.
Hanuman sees Ravan and others in the court, creates a scene there, as a show of his side strength, and only to prove that the riches and wealth enjoyed at the cost others will burn down to ashes on some day, Hanuman burns everything down, except the place where Sita is stationed, besides Vibheeshan's place, for he is the prospective adherer of Ram.
This episode is to relegate the false pride of Ravan, and as a symbolic suggestion that pomp and effluence without virtue are short lived.
That inestimable intellectual Hanuman on approaching that great-souled Ram, and on performing circumambulation around him in reverence, subtly submitted that, ' I have seen Sita...'
"Then, Ram along with Sugreev and other monkeys has gone to the seashore of Great Ocean, and when Ocean-god is unyielding to give way, then he started to put the Ocean-god to turmoil with his arrows, as with Sun-god who puts an ocean to turmoil with his sunrays.
Ram became angry at the ocean for not yielding way to the crossover. In order to make way through the ocean, Ram starts depleting its waters with arrows, sharaah and in Sanskrit this word synonyms with the rays of sun, and therefore the similitude of Ram with Sun-god.
The Ocean-god revealed himself and upon the word of that Ocean-god alone, Ram put up vanara Nal to build a bridge across the ocean. Nal, a Vanar engineer, had a boon from his mother.
In his childhood he used to throw playthings into water, only to see them floating. But they were all submerged. His mother then gave a boon to him saying that whatever article he throws in waters it will float, may they be toys or stones or boulders. Here that boon is taken advantage of, and a boulder bridge is built on oceanic waters.
This is the gist of Great War. On going to the city Lanka by that bridge and on eliminating Ravan in battle, Ram redeemed Sita, but he subsequently came down with much humiliation, since redeeming Sita in enemy's place might become controversial.
Then Ram spoke harsh words to Sita among the assemblages of monkeys, demons, and others, but Sita being husband-devout has entered the burning fire intolerant of those unkindly words of Ram.
Then Valmiki goes on to write that upon the word and clearance of the fire-god, Ram realised that Sita is rid of sins and he is very highly gladdened. When all the gods reverenced him for his great accomplishment in eliminating Ravan, Ram shone forth with his self-resplendence. Thus all the three worlds inclusive of their mobile and sessile beings, all gods with the observances of hermits have become exultant for this great accomplishment of the great souled Raghav Ram
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Enthroning Vibheeshana as the chieftain of demons in Lanka, then feeling that his task is fulfilled, Ram indeed rejoiced highly getting rid of febrility about any uncertainty of fulfilling his promises, excepting for Jatayu.
Ram obtained boon from gods to get all the dead monkeys up on their feet as though woken up from sleep, and he travelled towards Ayodhya by Pushpak aircraft, with all the good hearted friends around him. Ram, the truth-valiant, has gone to the hermitage of Sage Bharadwaj en route, and he has sent Hanuman to inform Bharat beforehand of their coming.
Then on boarding Pushpak aircraft again Ram leaves the hermitage of Bharadwaj. He then while flying overhead of the very same places narates episodes jovially to Sugreev and others about the events in the days of his exile in forests. Ram then went to Nandigram, where Bharat was available.
That impeccable Ram rejoining with all of his brothers in the village of Nandigram removed his matted locks of hair along with them. Thus, he on regaining Sita and on discarding hermit's role again became a householder, and he regained his kingdom also to become Raja Ram.
When Ram was enthroned, the world was highly regaled and rejoicing, exuberant and abundant, also rightly righteous, trouble-free, disease-free, and free from fear of famine. All these had happened as Narada had foreseen the future and told Valmiki who in turn composed the epic before all the activities occurred.
While Ram was on the throne he made sure that the men in his kingdom did not see the deaths of their children anywhere in their lifetime, and the ladies remained husband-devout and unwidowed during their lifetime.
Valmiki writes that ‘women were un-widowed and their husbands were ever living. However, the condition of Dasharath's widows pointed to contradict this statement. But Valmiki said that when a woman is living with her son or sons, though her husband dies, she is still a 'wife of somebody and therefore she is still un-widowed.
In the kingdom of Ram there was no fear for subjects from wildfires, gale-storms or from diseases, and there was no fear from hunger or thieves, nor the cattle would drowned in floodwaters, as well. Whether it be a township or a remote province, it will be replete with coin and grain, and all the people lived in high spirit during that era. So the people lived with great satisfaction and happiness in Raja Ram’s reign.
Then hundreds of rituals and ceremonies were performed in the kingdom wherein a lot of jewellery, gold and things are bounteously donated. Many cows and uncountable wealth was given to the intellectuals and scholars. Then that highly illustrious Ram proceeded to Brahma's abode.
In this world, Raghav established kingly dynasties in hundredfold and maintained perfect social, cultural and economic harmony among the subjects. Everyone was treated equally and with human dignity. That was the essence of Ram Rajye. This hero Ram, the incarnate of Lord Vishnu left a remarkable legacy for all human beings to ponder, emulate and appreciate.
This Ramayana is holy in many respects, sin-eradicating, merit-endowing, and conformable with the teachings of Vedas and whoever reads this Legend of Ram, will hopefully be liberated of all the sins wrote Valmiki.
Any person who reads and follows the good intentions of this lifespan-enriching narrative of actuality, Ramayan, the peregrination of Ram, will be enjoying worldly pleasures with their children and grand children and with assemblages of kinfolks, servants as long as they live in this mortal world and on their demise, will be adored in heaven.
It is believed that the people who keep reading and following the philosophies contained in the epic will hopefully obtain excellence in their speech and knowledge, become affluent with monetary gains and attain all the pleasures of family life and relationships. There are a lot of philosophies and events that are plausible and thus believable but there are some that remain mere myths to be taken as literary themes.
I have read both the Valmiki Ramayan and the Ram Charitra Manas of Tulsidas and although there are some contextual differences in them, they do contain the similar themes and messages for all human beings. I recommend that every Hindu should read these literary compositions with proper understanding and faith to appreciate the art and style of writing and expression.
There are many useful anecdotes, valuable messages and spiritual accompaniments in this epic despite some myths and legends that cannot be logically explained and understood as authentic happenings but largely the characters, events, themes, style of writing, form and background are presented with care and control. These make the epic worth reading even if the readers can witness some aspects of exaggeration and fairy tale in places.
NIRVANA
I came to this world for my journey on 27th December 1939. I had no choice about when and where it would start. I did not know when, where or how it would end. I was not given any map but all I may have known that it was bound to end someday and sometime in the future.
However, I gathered during my journey that there were many rules that applied to my life and I had to learn them as I progressed. I could not totally control my route and even though many of my people claimed, I did not even know the whole purpose of my journey. All these would become clearer with time and discipline.
All I knew that once I started, I had to continue regardless every day, whether I liked it or not. A lot of it depended on what I did and how I performed my day-to-day events, this was going to be my karma, good bad or ugly.
I started with no possessions and I was told that when at last I finished my journey on this earth, I must return all I had accumulated. I would march out empty handed and no one would accompany me but my karma. In the end, I would either be rewarded or punished. I now understand that this is life and I could change it with my daily activities and having faith in the Supreme Power.
Therefore, with my determination to move along with all the motivation and some sense of humour I have managed to cushion many of the bumps in my life. I thank the Almighty God for all this and I am still on my journey.
When I was a first year university student, I read a novel by a Nobel Prize winning German author Hermann Hesse titled Siddhartha that had some thematic resemblances to the life and living of Gautam Buddha.
In the novel, Siddhartha, a young man after receiving the necessary religious knowledge from his priestly father becomes totally confused and restless and leaves his family for a more contemplative, enlightening and peaceful life. He later gets in relationship with his Kamla, conceives a son, but is still bored and sickened by lust and greed so moves on again.
Near despair, Siddhartha comes to a river, which becomes a symbolism of cleansing for him. Here he hears a unique godly sound OM (@). This sound signals the true beginning of his life. The beginning of total libration from all suffering, letting go all attachment and aversion, attaining peace, and finally finding total enlightenment and wisdom for internal serenity and limitless happiness.
Although the theme of the novel is related somewhat to Buddhism, the ideas therein expressed general interest of the conflict between mind, body and spirit. The author showed that a re-examination of the relationship between the various aspects of us was possible by exhorting to finding yourself through self-understanding. Hermann Hesse c