Meditation Times September 2010

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A PRODUCTION OF www.taoshobuddhameditations.com Published by: www.taoshobuddhameditations.com Country of Origin: Trinidad & Tobago, West Indies.

Chief Editor/Graphics Layout & Design: Swami Anand Neelambar Editorial Team: Swami Anand Neelambar, Taoshobuddha International Contributors: Hadhrat Maulawi Jalaluddin Ahmad Ar-Rowi, Lars Jensen Assistant Contributors: Ma Prem Sutra, Swami Dhyan Yatri, Sufi Lakshmi Sahai For Queries, Comments, and Suggestions and to submit Contributions, you can email the following persons:

In This Issue

Taoshobuddha: mailtaoshobuddha@gmail.com Swami AnandNeelambaravatar411@gmail.com

 Editorial  Solar Power and the Gayatri Mantra  Valmiki  Vashishta  Vishvamitra  Vibhishana  Ravana and Kaikesi

You can also visit www.youtube.com\taoshobuddha9 www.scribd.com\taoshobuddha www.scribd.com\avatar411 taoshobuddha library at www.DocStoc.com/Taoshobuddha E books: www.EBookMall.Com/Taoshobuddha

 Nishad  Kumbhakarana  Urmila  Rama and Friendship

Also you can check the blog at http://bodhidharmameditation.blogspot.com/ http://www.taoshobuddhameditations.myeweb.net/ http://meditationtimes.myeweb.net/

 Hanuman – an Insight  Photos of OSHO

RAMA THE PATH TO TRUTH

MEDITATION TIMES Published by Taoshobuddha Meditations Trinidad, West indies

EDITORIAL

T

he response to our August 2010 issue was overwhelming and we have decided to continue in our present September issue to highlight aspects of the Hindu Epic Ramayana. It seems that the readers have found an undiscovered analysis of the text. Our way is both unique and universal. We present old wine in new bottles because the mystic wine is the same and causes the same effect when drunk. We are merely preparing a menu that suits the appetite of the seeker.

We intend to do a trilogy on Ramayana and a third issue would be forthcoming. This issue will focus on women in the Ramayana a will be our Deepavali issue. The October issue will focus on Sufism as a tribute to the Islamic month of Ramadan. This issue on Sufism will relate to the growth of Naqshbandi Path in India and another issue the Hindu Influence in Naqshbandi path.

In our present issue that deals with the Ramayana, we highlight some of the main characters of the Epic. And give special emphasis on the Gayatri Mantra. In a subsequent issue we will deal exclusively with this most potent Mantra.

The relation of Gayatri to Rama is that Rama is a descendent of the Sun Dynasty, and Gayatri (Savitri) is the daughter of the Sun God. Hence a direct bond is established. Also the guru of Rama is Vishvamitra who got his siddhis from the Sun God through recitation of the Gayatri Mantra.

The demon king Ravana is a much misunderstand and misrepresented character of the Ramayana.

His role cannot easily be unravelled without the

‘intuitive eyes of knowledge’ – chakshyumati vidya.

“If I cannot be Rama, then I would be Ravana, for he is the dark side of Vishnu.” – Sri Aurobindo.

The text lends itself to allegory but the allegory is not of personal whim or fancy. It has a mystical synergy. With our mental caprice we can concoct a meaning and interpretation. This fabrication would be a travesty of truth. The truth is hidden from the unscrupulous and revealed only to the sincere seekers who have risen above the moral dualities and who have adopted the path of the sannyasin – divine outlaw, one who has gone beyond the laws of mortal men.

Our singular approach is to give hints of the mystical and point towards the moon (in this case the Sun). Truth is such that is cannot be said directly, that is the very nature of truth. We can only give hints and indicate towards some dimension beyond the known.

One encounters truth along the sojourn to life eternal. Then one comes to understand why the truth cannot be said. A truth that can be said is not truth. Truth is silence. When all the noise and chatter of the mind, when the waves of thought have receded into the vast eternity of love’s mute gestures, truth shines like a thousand sun – Gayatri illumines the intellect and the eyes of knowledge open to see the Reality as it with no mind, no thought , no feeling – this is the truth . Ramayana is the path to truth. Rama is the incarnate truth.

Aham Rama Asmi – I am Rama.

Solar Power and the Gayatri Mantra (Solar Energy Within and Without)

R

ecitation of the Gayatri Mantra is preceded by om (ॐ) and the formula

bhūr bhuvaḥ svaḥ (भूर ् भुवः स्वः), known as the mahāvyāhṛti (‘great utterance’). This prefixing of the mantra proper is described in the Taittiriya Aranyaka (2.11.1-8), which states that scriptural recitation was always to begin with the chanting of the syllable OM, followed by the three Vyahrtis and the Gayatri verse.

Following the mahāvyāhṛti is then the mantra proper, the verse Rigveda 3.62.10: tát savitúr váreṇyaṃ bhárgo devásya dhīmahi dhíyo yó naḥ pracodáyāt Whereas in principle the gāyatrī metre specifies three pādas of eight syllables each, the text of

the verse as preserved in the Rigveda Samhita is one syllable short, the first pāda counting seven instead of eight. Metrical restoration would emend the attested vareṇyaṃ with a tetra-syllabic vareṇiyaṃ.

Translation A literal translation of the Gayatri verse proper can be given as: ‘May we attain that excellent glory of Savitar the god: So may he stimulate our prayers.’

The Hymns of the Rigveda

AUM BHOOR BHUWAH SWAHA, TAT SAVITUR VARENYAM BHARGO DEVASAYA DHEEMAHI DHIYO YO NAHA PRACHODAYAT.

Summary of the Gayatri Mantra Gayatri Mantra (the mother of the Vedas), the foremost mantra in Hinduism and Hindu beliefs, inspires wisdom. Its meaning is that ‘May the Almighty God illuminate our intellect to lead us along the righteous path’.

The mantra is also a prayer to the ‘giver of light and life’ - the sun (savitur).

Oh God! Thou art the Giver of Life, Remover of pain and sorrow, The Bestower of happiness, Oh! Creator of the Universe, May we receive thy supreme sin-destroying light, May Thou guide our intellect in the right direction.

Gayatri Mantra in Sanskrit The Vedas worship the Sun, Surya, as the source of light for the entire world. But for the Vedic people, light is not a material force but a power of life, love and intelligence. Nor is the Sun a distant entity unrelated to us. It has a presence on Earth through the power of its rays, which not only pervade our environment but also touch our very hearts. By the Sun the Vedas do not simply refer to the outer luminary, the central star of our solar system. They mean the principle of light and consciousness on a universal level, of which the Sun is our local representative.

One of the main problems in the world today is the energy crisis, which is endangering the very roots of life on the planet. Where can we get the power to run all our new technology, industry, transportation and media? Our energy needs are increasing daily with the growth in population and the increasing affluence of the third world that is now demanding the same conveniences that the western world has enjoyed for decades.

Where do we get this additional energy? And how can we create it without destroying the planet by pollution that is the byproduct of most of our energy sources?

Solar power is the ultimate answer for the energy crisis because it is a clean source of energy that is unlimited, though the technology for it may take a few decades more to develop fully. We must make solar power the priority in energy research. We must return to the Sun to save the Earth.

The Vedas are said to reside in the rays of the Sun, which hold the Vedic mantras. The Vedas are the manifestation of solar intelligence, or the light of consciousness on Earth. The sacred syllable OM itself is the sound of the Sun and the essence of the Vedas. The Vedic mantras carry light and power both for the body and the mind. India, therefore, should be at the forefront of solar research in order to keep up with its ancient Vedic heritage.

Our society is also complaining about low energy on a personal level. Particularly, in the developed world low energy diseases like chronic fatigue, depression and weak immune conditions are almost epidemic. Many people find that they lack the vitality to do what they want to do. Even if we try to meditate in order to contact a higher power, we often end up falling to sleep in the process and nowhere owe to a lack of mental energy.

According to the Vedas, the inner Sun is Prana or vital energy or orgone, which manifests through the breath. To increase our personal energy, both for physical health and for mental acuity, the best practice is Pranayama or breath control. Breath carries the subtle essence of speech, which is mantra. The incoming breath carries the sound ‘so’ and the outgoing breath carries the sound ‘ha’. The natural mantra “So’ham” in Sanskrit means, “He am I,” referring to the Purusha or consciousness in the Sun, as the Isha Upanishad so eloquently proclaims.

Our very breath is based upon unity with the solar creator and source of life and can be used to connect with its power.

We all want to increase our intelligence, concentration, memory and capacity for information. This is the key to strength and

success in the information age. The best way to do this is to harness the power of the inner Sun, which is to connect with cosmic intelligence through mantra and meditation. Each one of us possesses a portion of the light of consciousness, a ray of the solar creator that endows us with understanding. This faculty is called ‘dhi’ in Vedic thought refers to the meditative aspect of the mind (dhyana manas) and ‘buddhi’ in later Indian thought, referring to awakened intelligence.

The best mantra for awakening the higher mind is the Gayatri mantra, which is a mantra to the solar light of consciousness to awaken our meditative mind (dhi). It brings us the Divine solar power of consciousness, love and prana— the supreme light of truth.

Vishvamitra and the Gayatri The Gyatri mantra was the gift to the world of the great Rishi Vishvamitra, seer of the third book of the Rigveda. Vishvamitra was one of the greatest yet mosy controversial Vedic Rishis.

He began as a great king and warrior who wanted to add spiritual power to his worldly conquests. This brought him in contact and in conflict with Vashishta, the greatest and purest of the Rishis.

Vishvamitra persisted through all difficulties, including those created by his own ambition, until after a long period of struggle through his will power and tapas he ultimately achieved Selfrealization. Vishvamitra’s path, therefore, was more of human effort than Divine grace. His was the path of the warrior, of discipline and struggle, defeat and victory. He shows the development of an indomitable will that can overcome all obstacles and even challenge the Gods.

Vishvamitra by his tapas eventually created such an internal fire that it began to threaten the Gods in heaven by its heat. For this the Gods sent the celestial nymph (apsara) Menaka to seduce him and take him off his path. The strategy

succeeded, but not for long, and to fulfill another purpose that perhaps the Gods had not planned.

From his union with Menaka, Vishvamitra begat a daughter, Shakuntala, who eventually became the wife of King Dushyanta. From the union of Dushyanta and Shakuntala was born King Bharata, from whom the name of India as Bharat arose. The whole country of India, through its determinative dynasty carries the blood and spirit of Vishvamitra, which is closely, connected to that of the warrior Goddess Durga.

Vishvamitra’s Gyatri mantra is the most important mantra of the Hindus, probably still recited by more than half of the people in India today. It is the most sacred Vedic mantra, reciting at sunrise, noon and sunset. We can literally translate it as: We meditate upon the supreme effulgence of the Divine Solar Creator that he may inspire our intelligence!

The Gayatri mantra encourages creative thinking, not as mere human invention but as our portion of cosmic intelligence. It exhorts us to attune ourselves to the cosmic mind and its laws of dharma. This chant is as valuable and appropriate in the modern world as it was in ancient times. We can use it whenever we wish to gain new insight and inspiration or to increase memory and concentration, even for mundane tasks.

Vishvamitra in the Rigveda states that his prayer or Brahma protects the people: (visvamitrasya raksati brahmedam bharatam janam, Rig Veda III.53.12).

His prayer of course is the Gayatri mantra. As long as that mantra is recited, ancient spiritual heritage will be preserved. Man should not forget the Gayatri mantra, Vishvamitra or its connection to the Sun. That is the key to its destiny as a nation. Humanity also must remember the Divine Self in the Sun, the Prana that is the universal energy, and our role in the

cosmos to bring the Divine light of knowledge into the darkness of physical matter. This is not an issue of mere science and technology. It requires an inner science of Yoga and the enlightenment of the mind.

are known as the ‘Mahavyahriti’. These syllables express the nature and the inherent qualities of the God.

The Syllables

The word Bhur implies existence. God is selfexistent and independent of all. He is the cause of his own existence. He is ‘syambhu’ – the causeless born out of his own maya and free will. He is eternal and unchanging. Without beginning and without end! God exists as a continuous, permanent, constant entity.

Gayatri is the meter to compose mantra. The Gayatri Mantra consists of twenty-four syllables - three lines of eight syllables each.

The first line (Aum Bhur Bhuvah Swah) is considered an invocation, and is not technically a part of the original Gayatri Mantra as it appears in the Upanishads. Gayatri is also referred to as a Vedic poetic meter of 24 syllables or any hymn composed in this meter.

Hence, there exists a whole family of Gayatri Mantras, which serve as meditative aids to pray for the blessings of a particular personal God. Aum Bhur Bhuvah Swah Tat Savitur Varenyam Bhargo Devasya Dhimahi Dhiyo Yo Nah Prachodayat A basic translation can be given as...

Oh God, the Protector, the basis of all life, Who is self-existent, Who is free from all pains and Whose contact frees the soul from all troubles, Who pervades the Universe and sustains all, the Creator and Energizer of the whole Universe, the Giver of happiness, Who is worthy of acceptance, the most excellent, Who is Pure and the Purifier of all, let us embrace that very God, so that He may direct our mental faculties in the right direction.

The Four Parts of the Gayatri Mantra Aum Bhur Bhuvah Swah AUM (ॐ), the Supreme name of God. BHUR BHUVAH SWAH. These three words collectively

BHUR

Secondly, the word Bhur can also mean the Earth, on which we are born and sustained. God is the provider of all, and it is through His divine will that we our blessed with all that we require to maintain us through our lives.

Finally, Bhur signifies Prana, or life force (literally, breath). God is That which gives life to all. He is independent of all. However all are dependent on Him. It is God who has given us life, God who maintains us throughout our lives, and God alone who has the ability to take away our life, when He so chooses. The only permanent entity, all others are subject to His will.

BHUVAH Bhuvah describes the absolute Consciousness of God. God is self-Conscious or awareness as well as being Conscious or aware of all else, and thus is able to control and govern the Universe. Also, the word Bhuvah relates to God’s relationship with the celestial world. It denotes God’s magnanimity - greater than the sky and space.

He is boundless and unlimited. Finally, Bhuvah is also indicative of God’s role as the remover of all pain and sufferings (Apaana).

We see pain and sorrow all around us. However, through supplication to God, we can be freed from that pain and hardship. God Himself is devoid of any pain. Though He is Conscious of all, and is thus aware of pain, it does not affect Him.

It is our own ignorance that makes us susceptible to the effects of Maya, or illusion, which causes us to feel pain. Through true devotion to God, we can be freed from the clutches of Maya, and thus be rid of pain and sorrow.

SWAH – Vyana, Heaven, Ananda, Bliss

SWAH

Literally, this word means ‘that’, being used in Sanskrit to denote the third person. It is also mentioned in the Bhagavad Gita by Sri Krishna Himself, where He implies the selfless nature of the word.

Swah indicates the all-pervading nature of God. He is omnipresent and pervades the entire multi-formed Universe. Without Form Himself, He is able to manifest Himself through the medium of the physical world, and is thus present in each and every physical entity. It is God that blossoms as flower. It is God that becomes the smile of a child. In this way, God is able to interact with the Universe created by Him, and thus sustain and control it, ensuring its smooth and proper running and function.

Not only that, Swah also symbolizes God’s bliss.

All but God experience pain, suffering and sorrow. Devoid of all such things, God alone is able to experience supreme bliss. Happiness as experienced by humans is temporary; a transient state of mental satisfaction, which soon dissolves back into the mire of worldly troubles.

Perfect, and without any form of deficiency, God alone experiences true bliss, permanent and unaffected by worldly pains and woes. One who realizes God is able to join in this bliss, and thus God is able to impart true happiness to those who establish oneness with that Supreme Divinity.

Thus Mahavyahriti can be summed up by comparison to the word AUM itself. It is through this comparison to the tripartite structure, it can be compared to the essential nature of God, which differentiates Him from the other two entities recognized in that structure (namely, matter and soul), in the same way as the comparison between the three parts of the word Satchidananda, another name also used to describe God...

BHUR- Prana, Earth, Sat, Existence BHUVAH – Apana, Sky, Chit, Consciousness

TAT SAVITUR VARENYAM

TAT

Being used in the third person, the word has implicit in it an idea of selflessness. Sri Krishna uses it to imply the selfless nature of charity (charity, or a gift, being used as an analogy for worship, in the form of action, implying that action should be performed without regard to its fruits, instead simply out of devotion and sense of duty, or Dharma).

Tat then is used here in the Gayatri Mantra to indicate that the worshipper is referring to [that] God, and that the praise being offered to God in the prayer is purely directed towards Him, without thought of gaining any personal benefit from that praise.

SA-VI-TUR The word Savitur is derived, from the Sanskrit word Savita. It is another name of God. This is the reason that the Gayatri Mantra is often known as the Savitri Mantra.

The word Savita explains the status of God’s as the fountain, the source of all things. It is through His Divine Grace that the Universe exists, and so this word sums up the Mahavyahriti, by describing God’s ability to create the Universe and sustain it, as well as, at the right time, bring about its dissolution.

Savita is also indicative of God’s gift to mankind.

Humans also have, in limited amount, the power, or shakti, of Savita. This shakti acts as an impetus in humans, to do something. They cannot sit idle, and are constantly searching for

something to do. This is what is commonly known as the ‘creative urge’. It is through this shakti that mankind has created art, and it is through this shakti also that scientific advances are made. The gift of Savita also gives creatures the ability of procreation. Hence, Savita can be thought of as meaning Father (or Mother) also.

Finally, it is the power of Savita that enables mankind to distinguish right from wrong, and vice from virtue. Through this ability, we are able to in some part direct our own selves, and thus, Savita imparts to us a certain self-guiding ability. Thus, by using this word in the mantra, we demonstrate that we are making efforts ourselves also, since God will not help us unless we are willing to help ourselves.

VA-RE-NY-AM Varenyam signifies our acceptance of God, and can be translated as meaning ‘Who is worthy’.

Ever ready to obtain all the material riches of the world, more often than not, they are a disappointment once they have been achieved.

God however is the one who, once realized and achieved, has the ability to truly satisfy. We therefore accept Him as the Highest reality, and it is to Him that we dedicate our efforts.

Varenyam can also be interpreted as signifying one who is eligible. We have chosen Him to be our Leader and our Guide. We place our all into His hands, and accept Him regardless of anything else. We place no conditions on this acceptance, as it is all out of sheer devotion.

complete purity - being absolutely pure Himself, God also has the ability to purify those that come into contact with Him. Thus, Bhargo is indicative of God’s power to purify, and to destroy all sins and afflictions. In the same way as a metal ore placed into a fire will yield the pure metal, by merging with God, by realizing His Divine Form and establishing unity and oneness with Him, we can cleanse ourselves and be made pure by His Grace.

Though the soul, being itself Divine in nature, possesses that Light, it lacks luster, having been made impure by the sins and vices, which are a result of the darkness of Maya. By removing the veil of Maya, and cleansing our soul, God can enable the soul to realize it’s true, Divine self, and thus purify it.

DE-VAS-YA The word Devasya is derived from the root Deva. However this word has been translated by different people in many different ways. It is generally thought of as meaning simply ‘God’.

However, its meaning is more complex than that.

Deva, which forms the root of the words ‘Devata’ and ‘Devi’, means ‘quality’ or ‘attribute’, and can be thought of as another word for ‘Guna’. Thus, the various forms of God are given this name, as each of those forms is related to a specific quality and function (for example, Brahma has the quality of Creation; Kamadeva has the quality of love, etc.). Also, Deva is thus used to describe anyone who is considered to possess a special quality.

BHAR-GO

Since Deva is symbolic of the individual qualities of God, the word demonstrates the inherent oneness of those different Forms, and thus the use of this word can be taken as describing the fundamental unity of God. Thus we see that here, we reaffirm that central belief in the Hindu Dharma that ‘Ekam sat viprah bahudah vadanti’ (Truth, or God, is one, but wise men call Him/It by different names).

Bhargo is taken to signify the Glorious Light that represents God’s love and power. It indicates His

Thus, Deva is indicative of the various multifaceted entities that is the absolute

BHARGO DEVASYA DHIMAHI This triplet is a further description of the attributes and qualities of God - His functional and instrumental qualities, rather than intrinsic qualities - and through those qualities, His relationship to us.

Personality of God. It describes in one word all the functions, roles and different attributes of God, and symbolizes therefore his absolutely essential nature - without God, nothing can exist.

DHI-MA-HI Meaning to meditate and focus our mind on God. Meditation on God implies that we remove all other thoughts from our mind, since thoughts of the world render our mind impure, and thus we are unable to conceptualize the absolute purity of God. We must be able to concentrate, and direct our mental energies towards the task in hand - which is communion with God.

DHIYO YO NAH PRACHODAYAT Prayer is carried out for four main reasons: i. ii. iii. iv.

to praise and glorify God; to thank God; to ask forgiveness from God; or to make a request from God.

Having carried out the other three parts (praise of His greatness, thanks for His generosity in Creation and maintaining us through our lives, and forgiveness by demonstrating our awareness of our own impurity, which we have realized is present and must be cleansed through contact with God), this part is now our request from God. Since our soul is the Light of Life within us, and that acts on our body via the medium of the brain, we ask God to make this contact pure and righteous. The soul is of course inherently pure, being itself Divine in nature. The body is under the complete control of the mind. The link is the mind, which is affected not only by the soul, but also the outside world. We ask in these four words that God help us to improve our intellect, and guide it towards what is right.

DHI-YO Dhiyo in Sanskrit refers to ‘intellect’. And this is the essence of this part of the Gyatri Mantra.

Having firmly set God in our hearts, we now must try to emphasize His presence and influence on our mind and intellect.

Material prosperity holds no true meaning for the person who is truly devoted to God. Pain and suffering are of no consequence to him as, touched by God, he is imbued with God's own Divine Bliss, and all worldly sorrows pale to nothingness in comparison. However, still the individual must live in the world. Thus, it is important that the person’s intellect remains focused on serving God, and that it is able, through the medium of the body, to serve God to the best of its ability.

Physical objects can be obtained very easily, if one is intelligent enough to know how to go about it. Intellect however cannot be obtained, but must be there from the very first. It is by use of this intellect, in fact, that one is able to cultivate all other qualities (building of wealth, "success" in life (in material terms), physical fitness, etc.) Thus, intellect is the key to all else in life, and as such, it is the most important possession. We ask God in the Gyatri Mantra to gift us with the highest intellect, and to help us by showing us the way to use that intellect.

YO The word Yo means ‘Who’ or ‘That’. Yo signifies yet again that it is not to anyone else that we direct these prayers, but to God alone. Only God is worthy of the highest adoration, only God is perfect and free from all defects. It is That God to whom we offer these prayers.

NAH Nah means ‘Ours’, and signifies the selflessness of the request we make of God in this part of the Gayatri Mantra. We offer this prayer, and make the request of God, not simply for ourselves, but for the whole of humanity. We seek to uplift the entire society. Hindu philosophy from the beginning recognized the concept of ‘Vasudhaiva Kutumbakam’ – ‘The whole world is one big family’. Thus, we pray not only for ourselves, but for each and every member of that

great family, that we may all benefit from the greatness and generosity of the All-loving God.

God Himself, the root of all Happiness, and the source of true Bliss.

PRA-CHO-DA-YAT

The Gayatri Mantra is revered by both Buddhists and Hindus worldwide. It is considered to be a supreme vehicle for gaining spiritual enlightenment. The longer form of the mantra activates all seven major Chakras and connects them to the seven great spiritual realms of existence. The Gayatri Mantra has been revered for thousands of years by both Hindus and Buddhists alike.

Prachodayat, the final word of the Gayatri Mantra that rounds off the whole mantra, and completes the request we make of God in this final part.

This word indicates a request from God, in which we ask Him for Guidance, and Inspiration.

We ask that, by showing us His Divine and Glorious Light (BHARGO), He remove the darkness of Maya from our paths, that we are able to see the way, and in this manner, we ask Him to direct our energies in the right way, guiding us through the chaos of this world, to find sanctuary in the tranquility and peace of

It is considered a supreme vehicle for enlightenment. It is called ‘The Mantra of Spiritual Light’ because it infuses the Spiritual Light of Creation into all the seven Chakras. It heals the body, feeds the Spirit and illumines the Intellect.

OM BHUR, OM BHUVAHA, OM SWAHA, OM MAHAHA, OM JANAHA, OM TAPAHA, OM SATYAM, OM TAT SAVITUR VARENYAM BHARGHO DEVASYA DHIMAHI DHIYO YONAHA PRACHODAYAT

Valmiki symbolizes purity, penance, benevolence and meditation personified. The sole object of his dedication and contemplation was Man - a man leaves his selfish existence and lives for others identifying himself with the composite culture of the cosmic creation. The only work available of the great sage-poet, The Ramayana, has established the poet’s timeless fame.

Vālmīki is celebrated as the poet harbinger in Sanskrit literature. He is the author of the epic Ramayana. He is revered as the Adi Kavi, which means First Poet, for he discovered the first śloka i.e. first verse, which set the base and defined the form to Sanskrit poetry.

The Yoga Vasistha is attributed to him. A religious movement called Valmikism is based on Valmiki’s teachings as presented in the Ramayana and the Yoga Vasistha. By the 1st century AD, Valmiki’s reputation as the father of Sanskrit classical poetry seems to have been legendary. Ashvagosha writes in the Buddhacarita, ‘The voice of Valmiki uttered poetry which the great seer Chyavana could not compose.’

This particular verse has been speculated to indicate a familial relationship between Valmiki and Chyavana, as implied by the previous and subsequent verses.

Introduction - Out of the Ant-hill Valmiki also lived in the age of Sri Rama - called the ‘Treta Yuga’ (the Age of Treta).

Valmiki was born in the Naga clan. However the details of Valmiki’s life are not very clear as there no written records. He was the author of Ramayana, one of the greatest epics of India. The Ramayana tells the story of Prince Rama of Ayodhya who always stuck to his morals and emerged triumphant in the battle fought with demon king Ravana. The biography of Valmiki is an intriguing one and the exact dates of existence are not known.

The Uttara Khanda chapter of the Ramayana tells the story of Valmiki’s early life. He was a Brahman by birth belonging to the lineage of Bhrigu. Fate consigned him to a family of robbers which brought him up. Accidental contact with the Saptarsis - the Seven Sages and with the sage Narada changed his life.

In those days, there was a thick forest all along the banks of the river Ganga. Many sages built their hermitage in that forest for their ‘tapas’; that means they meditated on God. Among them was a sage by the name of Prachetasa. He had, a son called Ratnakara. When he was very young boy, one day he went into the forest. While playing he lost his way and began to cry. Just then a hunter came there looking for a prey. He saw the chubby boy and fondled and pacified him. The hunter had no children. He took the boy to his hut in the midst of the jungle.

Ratnakara’s father searched for his son all around the hermitage, but could not find him. Finally he and his wife thought that the boy had become the prey of some wild beast. Both wept very much.

The hunter and his wife brought up the lad with great love. Ratnakara forgot his parents. He took the hunter for his father and the hunter’s wife for his mother. He was taught how to hunt by the father. Ratnakara was a clever boy and learnt it quickly. He became a hunter with a sure aim.

To the birds and beasts of the forest, he became verily Yama, the God of Death. When he came of age, his foster father searched for a bride and celebrated his marriage with a beautiful girl from a hunter’s family. In a few years she gave birth to children.

Thus Ratnakara’s family grew in size. It became

very difficult for him to provide food and clothing to his large family. So he took to robbery. He began to attack people going from one village to another, frighten them and to away all that they had. If they opposed him, he killed them.

One day Ratnakara was sitting by the side of a road waiting for a victim. It happened that the sage Narada was passing that way. Narada had his favorite musical instrument, a Veena, in his hands.

As he played on the Veena, he was singing a song in praise of God. When he was thus lost in joy, suddenly Ratnakara rushed at him. As an unnamed highway robber he tried to rob the sage Narada for the benefit of his family. He lifted the stout staff in his hands and shouted, ‘Look here! Hand over all you have or else I’ll break your head.’

But Narada was not an ordinary man. He was a divine sage, and one who wandered all over the Earth, the Heaven and the Underworld. He was not frightened by the loud shouts of Ratnakara. He smilingly, ‘My dear man, all that I have only this old Veena and the rags I wear; If you want them, you can certainly take them. Why should you break my head for these?’

Ratnakara was astonished at these words. He looked up at Narada’s face. There was neither fear nor anger except peace of a greater depth and awareness. And how bright was that face! He was surprised to see a face tender and innocent like that of a child. He had never seen such a lovely face. As he gazed, his cruel mind melted into tenderness.

Narada sat beneath a tree and as played on the Veena, sang a song in praise of God. It was sweet like the song of cuckoo. Ratnakara was deeply moved. Noticing the change, the sage Narada paused in his song and said, ‘Brother, stealing is a sin. Killing animals is also sinful. Why do you do such evil?’

‘Sire, what can I do Ratnakara replied, I have a large family. There are my old parents and my wife and children. They partake of my happiness and my troubles. I have to provide them with food and clothing. Hunting and stealing are all I know. What else can I do?’

Narada asked him if his family would share the sin he was incurring due to the robbery. The robber

replied positively, but Narada told him to confirm this with his family. ‘My friend, will any member of your family partake of your sin also? Go and ask them, and bring back their reply.’

Ratnakara thought that Narada was trying a trick to make his escape. Narada understood it and again said, ‘Well, child, if you do not trust me, you can tie me to this tree and then go.’

Ratnakara thought that was all right. He tied Narada to a tree and went home.

On reaching home, he first went to his father and said, ‘Father, I rob people to get food and clothing for you all. It seems that is a sin. Do you not share in that sin?’

His father was angry and said, ‘You sinner, you should not do such bad things. Am I to share your sins? No, never. You have to suffer for what you do.’

Ratnakara went to his mother and said, ‘Surely mother, you will share my sin, won’t you?’ But she also scolded him and sent him away.

He then went to his wife and said, ‘Do you know how I earn to provide you and your children with food and clothing? It is by robbery. But I steal for your sake. Therefore you are also partners in my sin. Isn’t that so?’

The wife was displeased and said, ‘What are you saying? What have we to do with your sin? You are my husband, and my children are your children. It is your duty to look after us and give us food and clothing.’

The robber asked his family, but none agreed to bear the burden of sin. Ratnakara’s eyes were opened. He realized that he alone was responsible for all his sins no one else would share his sin.

Dejected, the robber finally understood the truth of life and asked for Narada’s forgiveness.

As soon as it was clear to him, he ran to Narada. He untied the sage and amidst weeping, narrated to him all that had happened in his home. Falling at Narada’s feet he asked the sage, ‘Oh, sire now what of me? How can I atone for all the sins I have committed? You are my only savior.’

Narada rejoiced at his transformation. He lifted the robber to his feet and told him, ‘Fear not, my son.

There is one name, the Taraka, which redeems even the greatest of sinners. Repeat the name with all your mind and soul in it. All your sins will be washed away soon.’ He then whispered in his ears the sacred name, ‘Rama’ and asked the robber to repeat it.

The whole of his life was spent in doing and saying only harsh things. So the robber could not utter the word ‘Rama’ try as he might. But Narada was too kind to leave him thus. So he tried another method.

He slowly uttered the word ‘Ma ra’ inverting the sacred name. This time the robber could pronounce the letters, ‘Ma ra’, Ma ra....’ And he started repeating the letters in quick succession... ‘Ma ra, Ma ra, Ma... Ra.... Ma Ra...Ra...Ma...Rama....Rama....Rama...’

Thus after a time without his realizing it, the robber was repeating the Taraka nama. He was captivated by the charm of the sacred name and he went on repeating the name forgetting his surroundings. He sat on like that continuously without moving and without opening his eyes and years passed away.

This undisturbed tapas washed off all his sins and at last he gained a vision of Lord. Overflowing with great joy and bliss, he rose from his seat shedding off the ant hills around him. As he rose from the ant hills, ‘Valmika’ as they are called in Sanskrit, he came to be called Valmiki.

Narada taught the robber to worship God. The robber meditated for many years, so much so that ant-hills grew around his body. Thus repeating the Ramanama or the name of Ram, Ratnakara continued his ‘tapas’. His eyes were closed. His whole mind was concentrate on the chanting of the name of the Lord He forgot his existence. He had neither food nor sleep for days and days. And in this way quite a few years passed. An ant hill grew all around and above him. He could not even be seen by anybody.

At last one day the sage Narada again came that way. Of course, he knew that Ratnakara was inside the anthill. Very carefully he cleared that anthill still Ratnakara was totally absorbed in his ‘tapas’ and did not wake up to the world around him. Narada chanted the name of Rama in his ears. Then he opened his eyes and saw the sage standing before him. He saluted him from where he was sitting.

Narada helped him to get up. He also gently

touched him all over. Ratnakara felt new life flowing through him. He touched the sage’s feet.

Narada lifted him up and embraced him. Valmiki attained the supreme state of a ‘maharishi’ or great sage. Since a ‘valmika’ or an anthill had grown over his body during his long period of austerities and poised state of penance, Narada said to him, ‘Ratnakara, you are blessed. God is pleased with your tapas. You are now a sage of the highest order, a Brahmarishi. As you are now reborn from a Valmika (the ant-hill), you will hereafter be famous as Valmiki.’ Thus he came to be known as Valmiki.

Finally, a divine voice declared his penance successful, bestowing him with the name ‘Valmiki’: ‘one born out of ant-hills’.

Tears of joy welled up in Valmiki’s eyes at these words. He prostrated before Narada again and said, ‘Sire, all this is your kindness. The company of good men uplifts man. I am myself a proof of this.’

Narada blessed him and went his way.

The sage, Valmiki, now formed his ashrama or hermitage near the river Ganga. His fame spread every – where Many other sages went with their families and settled down in his ashrama.

One day Sri Rama with his wife Sita and brother Lakshmana came to Valmiki’s ashrama. Valmiki’s joy knew no limit. With the help of his disciples he waited on them with great enthusiasm. His disciples brought them water to wash their hands and feet, and spread mattresses for them to sit upon. They offered the guests fresh milk and tasty fruits.

After resting a while, Sri Rama narrated his story.

He had come to the forest so that his father’s promise might be fulfilled. Valmiki was very pleased to hear it. He said, ‘Rama, there is none so truthful as you are. You have given up your kingdom so that your father’s promise may be kept. Giving up a king’s throne, you have come to the forest. You are not an ordinary man but the Almighty Himself. The power of your name is such that I have changed from a sinful hunter to a sage, a Brahmarishi. Your grace is great.’

Sri Rama smiled. Then he said to Valmiki, ‘O great sage, we have come here to live near your hermitage. Please show us a suitable spot.’ There was a hill very near Valmiki’s hermitage. It was called Chitrakuta. It was a beautiful place with

many kinds of plants full of flowers and trees bearing fruits. Valmiki guided Rama to that hill. Sri Rama lived for a while on the hill with his wife and brother.

Composer of the Epic Ramayana The Ramayana in Slokas Valmiki symbolizes purity, penance, benevolence and meditation personified. The sole object of his dedication and contemplation was Man - a man leaves his selfish existence and lives for others identifying himself with the composite culture of the cosmic creation. The only work available of the great sage-poet, The Ramayana, has established the poet’s timeless fame.

Valmiki Maharishi lived on the banks of the Ganges in an ashram of his own. He was touched by an act of love between two birds and that transformed him drastically. One day while he was returning from the river after the morning bath he saw a Krouncha birds couple, flying joyously in the sky and having their love play. He was charmed by the innocent joy of the birds and continued to look at them in blissful rapture. Just then an arrow struck the male bird in the heart who fell down bleeding and piteously crying. Seeing her mate gone, the female bird arose in great grief and flying round and round the body of her mate, moaning and shining. The bird’s wordless grief was so pitiable, that the kindly sage’s heart was touched. Tears came out of his eyes and he felt all the misery of the small bird in his own heart. He looked around and saw a hunter crouching nearby. In infinite mercy and sorrow Valmiki cried out, ‘A future, O hunter, none you will have For killing the Krouncha in the midst of love’ He realized the power of speech he had in him and the ability to create rhythmic verses. He then had a divine vision of Brahma, who urged Valmiki to use this potential to the maximum and write the story of Ramayana. Thus began the preparation of one of the most sacred and revered epics of India. The poetry and language used in Ramayana is commendable and unmatched.

Then he suddenly stopped surprised at his own words. For it was not his usual way of speaking.... these words contained a rhythm and a melody. He realized that it was a poem that came out of his heart’s anguish, the first poem that he ever composed. In fact it was the first sloka in the history of the world for no one wrote any poetry till then.

He later on wrote Ramayana, the story of the incarnation of Vishnu as Rama in a melodious, beautiful verse. It is sung reverentially by all Hindus daily, even though thousands of years passed away since it was composed. Valmiki is acclaimed as the Adi Kavi, the first poet and is gratefully remembered by all poets when they begin to compose a new poem. It is said that Valmiki taught the Ramayana to the sons of Rama, Luv and Kush.

He is also said to have given shelter to Sita after she was banished from the kingdom. The Ramayana is sung rather than just recited. Those who have read the Ramayana have bowed to Valmiki with great respect. It is said that when Luv and Kush were singing the Ramayana in their sweet voices in front Rama, he himself was unaware of the fact that they were his own sons! Though the epic is still there, there are no written records of Valmiki and his period of existence.

Like the story of Valmiki’s becoming a sage, the story of his composing the Ramayana is also very interesting. One day the sage Narada came to Valmiki’s ashrama. Valmiki was very happy. He showed him great courtesy, offered milk and fruits.

Valmiki and his disciples sat with folded hands before Narada. Then Valmiki said to the divine sage, ‘Sire, you visit all the three worlds, and therefore know what happens anywhere. You can certainly answer my questions. Please tell me, who is the most virtuous person among all the human beings on the earth? One who always speaks the truth, and is always calm? Who is he, who desires the well being of everyone, and is loved by all? Who the man, whose words and actions are praised by the gods? Who is famous as the greatest hero and the noblest of men in the world?’

In response to Valmiki’s question, Narada mentioned the name of Sri Rama. Narada narrated how Sri Rama was born as the eldest son of King Dasaratha, married Sita, and went to the forest for fourteen years to honor his father’s promise. He told them in detail how in the forest Ravana stole Sita,

how Sri Rama killed that very evil person, returned to Ayodhya with Sita and Lakshmana, and was finally crowned as King. Hearing all this, Valmiki was very happy. He praised Narada and bowed to him. The divine sage blessed him and left.

Sometime after Narada left, Valmiki went to the river Ganga to bathe. Bharadwaja accompanied him carrying his clothes. On the way they came across the Tamasa Stream. The water in it was very clear. Valmiki said to his disciple, ‘Look, how clear is this water, like the mind of a good man! I will bathe here today.’

The Ramayana originally written by Valmiki consists of 24,000 verses in six cantos - some say seven i.e. including the Uttara Ramayana. These cantos are known as - kāṇḍas. The Ramayana tells the story of a prince, Rama of Ayodhya, whose wife Sita is abducted by the Rākshasa king of Lanka, Rāvana. The Valmiki Ramayana is dated variously from 500 BC to 100 BC, or about the same origin as with early versions of the Mahabhārata.

As with many traditional epics, it has gone through a long process of interpolations and redaction’s, making it impossible to date accurately.

The first Śloka Valmiki was going to the river Ganga for his daily ablutions. Bharadwaja one of the disciples was carrying his clothes. On the way, they came across the Tamasa Stream. Looking at the stream, Valmiki said to his disciple, ‘Look, how clear is this water, like the mind of a good man! I will bathe here today.’

When he was looking for a suitable place to step into the stream, he heard the sweet chirping of birds. Looking up, he saw two birds flying together.

Valmiki felt very pleased on seeing the happy bird couple. Suddenly, one of the birds fell down, hit by an arrow; it was the male bird. Seeing the wounded one, its mate screamed in agony. The female could not bear the agony inflicted by separation from the male bird. Valmiki’s heart melted at this pitiful sight. He looked around to find out who had shot the bird. He saw a hunter with a bow and arrows, nearby. Valmiki became very angry. His lips opened and he uttered the following words:

mā niṣāda pratiṣṭhāṁ tvamagamaḥ śāśvatīḥ samāḥ yat krauñcamithunādekam avadhīḥ kāmamohitam You will find no rest for the long years of Eternity For you killed a bird in love and unsuspecting

Emerging spontaneously from his rage and grief, this was the first śloka in Sanskrit literature. This Sloka is soaked Later Valmiki composed the entire Ramayana with the blessings of Lord Brahma in the same meter that issued forth from him as the śloka.

Thus this śloka is revered as the ‘first śloka’ in Hindu literature. Valmiki is revered as the first poet, or Adi Kavi, and the Ramayana, the first kavya.

His first disciples to whom he taught the Ramayana were Kusha and Lava, the sons of Rama.

Insight into the character of the Epic by Narada When the mythical sage Narada came to his hermitage, Valmiki who received him with due honor, posed a question - who was an ideal man?

The reply came from Narada in the form of Samkshepa Ramayana which formed the foundation on which the magnificent 24,000 verse edifice was built by Valmiki. Then, immersed deep into this story, Valmiki left for the river Tamasa with his disciple Bharadwaj. The pleasant and placid river reminded the seer of the mature and modest quality of his hero. He visualized a pure and pious man's mind reflected in the deep waters. In the next instant he witnessed a heartless hunter mercilessly killing a male bird that was in love with its mate. The piteous wailing of the distressed female moved the heart of the sage so much that he spontaneously uttered a curse on the hunter.

However, this curse came out of his mouth in the form of a ‘sloka’, a perfectly metrical composition, which surprised the sage himself: ‘No - You shall not command any respect in society for a long time as

you have shot dead an innocent bird engrossed in love’. The sage had turned into a poet.

and perseverance which Valmiki practiced his entire life.

Brahma’s Command

In His Own Words

His powerful emotions found equally powerful medium for their manifestation. It was a spontaneous outburst of his inner voice motivated by divine will. When he returned to his hermitage, Brahma (the four faced God, the creator), appeared to him and commanded him to compose an epic poem on the story of Ram as he had heard it from the great sage Narada, in his newly discovered meter. He also gave him the boon of the visions of all the incidents and the revelation of all the secrets connected with the story. Accordingly, Valmiki composed the epic, named it The Ramayana - the way or the conduct or the life story of Ram - the story of Ram’s march in search of truth and righteousness.

‘I am the tenth son of the sage Prachetas. You belong to the great dynasty of Raghu. I do not remember to have uttered any lie so far in my life. I say that these two boys are your sons. I performed penance for thousands of years. I shall not accept the fruit of all my penance if there is any blemish in Maithili (Sita). I never entertained any ignoble thought, I never wronged any person, and I never spoke any vulgar word - I shall derive the benefit thereof only if Maithili is void of sin.’

A contemporary of the heroes of the Ramayana, Mahairshi Valmiki gives very little information about himself since he was a sage who had completely dedicated his life to contemplation on God and service to humanity. History has no account of his life except that he figures briefly and modestly on two occasions in the course of the epic he wrote:

Valmiki’s Character in Ramayana He is one of the first sages whose hermitage Ram visits along with his wife and brother on his way to Chitrakoot after leaving Ayuodhya. Valmiki welcomes them with love, affection and reverence and utters just one word ‘asyatam’ (be seated). He feels honored when Ram accepts his request and sits a while.

The other occasion is when Ram banishes Sita, it is Valmiki that shelters her and rears up her twin sons Luv and Kush. When they recite the epic poem in his royal court, Ram invites Valmiki and requests him to bring Sita along so she can prove her chastity before the elders and sages. Valmiki is offended yet keeps his composure and says Sita would comply with Ram’s wishes for he is her husband. While presenting Sita in the Mandapa (prayer hall) Valmiki utters words that highlight the penance

Maharshi Valmiki The journey of Rama through life is the ‘Ramayana’ – Ramasya ayana sa Ramayana asti!

– Rama’s journey!

It is remarkable that Sri Rama himself listened to the story of the Ramayana and was pleased. Lava and Kusha sang the story before Rama very sweetly; Rama did not know that they were own sons! The poet Valmiki composed ‘Ramayana’ and taught the song and story to Lava and Kusha.

Valmiki’s Ramayana is in the Sanskrit language. It is a very beautiful poem. Long poem narrating the story of a very great hero is called an epic. Valmiki's 'Ramayana' is the very first such poem in Sanskrit.

Therefore, it is also called the ‘Adi-Kavya’ or - the First Poem; Valmiki is also known as the ‘Adi-Kavi’, which means the First Poet.

Valmiki’s ‘Ramayana’ can be sung. It is delightful to the ear like the sound of the cuckoo. Valmiki has been described as a cuckoo on the tree of poetry, singing sweetly. Those who read the 'Ramayana' bow to the great Valmiki first and then turn to the epic.

A Queen Comes to a Hermitage After Sri Rama killed Ravana in a great war to regain Sita, he returned to the city of Ayodhya with Sita and Lakshmana. He was then crowned King of the Kosala country. Sita was now the Queen. They

were happy. All his subjects were also very happy and joyful. After some years Sita became pregnant.

Sri Rama was very pleased that his line would continue. He said to her, ‘Sita, you are now with child and you may have some desire or the other.

Tell me whatever it is, and I shall fulfill it.’

Sita smiled and said, ‘My lord, what other wish can I have? I only desire your happiness and your love.

Still there is a small thing I would like to mention.

When we were in the forest years ago, we used to go to the hermitages of the Rishis. But I could not give anything to the wives of the sages at that time. Can I go there now, and offer them gifts to my heart’s content? I would like to spend some time with them.’ Sri Rama gladly agreed to fulfill her desire.

After a few days, one morning Sri Rama was sitting in his chamber attending to his kingly duties. Then a spy came to him. His work was to disguise himself at night and to listen to what different persons said.

In the morning he met the king and reported everything. The previous night he had heard some persons criticizing Sri Rama. It was his duty to tell the king whatever he had heard. He said to Rama, ‘Sire, the people of Ayodhya are full of praise for you. But there are some who do not approve of one of your actions. ‘Queen Sita was a prisoner in Ravana’s palace. Ravana was the King of Rakshasas, and a wicked fellow. Therefore what of Sita! Who was his prisoner? Sri Rama was wrong in bringing her back.' I have heard some persons speak like this.’

Sri Rama was greatly pained to hear this. He knew that Sita always thought only of him, and was very pure. But a king should always so conduct himself as to please and satisfy his subjects. That is the quality of a good king. Therefore Sri Rama decided to abandon Sita. He sent for his brother Lakshmana and told him all that he had heard from the spy. He asked Lakshmana to take away Sita at once and leave her near Valmiki’s hermitage. Lakshmana was shocked at the order he received from his elder brother. He tried to change the mind of Sri Rama but in pain. Lakshmana had no choice so he had to take away his sister-in-law.

He brought a chariot to the gate of Sita’s palace. Sita thought that Sri Rama was fulfilling her desire to visit the ashramas of sages. She was all enthusiasm.

She got up a big package of haldi, kumkum, bangles

and gold ornaments to be given to the wives of the Rishis. She told everyone in the palace that she was going on a visit to hermitages, and took leave. Sri Rama was not in the palace. So she requested Kausalya, her mother-in-law, to inform Sri Rama.

She then entered the chariot. Lakshmana himself drove the chariot.

They sped along and soon reached the banks of the river Ganga. Nearby was the hermitage of Valmiki Rishi. But Lakshmana did not go to the ashrama.

He got down in the forest near the ashrama. He helped Sita to alight from the chariot. Then tearfully he said to her, ‘Mother, Sri Rama has asked me to leave you in the forest. Some people in Ayodhya have spoken ill of you with doubts in their minds.

They blame Sri Rama for having brought you back from Ravana’s prison. A king has to win the respect of his subjects. Therefore, Rama has given you up.

This has given him great pain, but he is bearing it because he thinks of his duty. I have obeyed his instructions. I am a very great sinner, to be leaving you in the forest. Kindly forgive me.’ He touched her feet. Then he left the weeping Sita in the forest and returned to Ayodhya.

Lakshmana’s words came like a thunderbolt to Sita. She stood for a long time staring at Lakshmana who was going away. Deep sighs escaped from her lips. Unable to stand, she collapsed on the ground. She recalled the entire story of her life. Should this be the fate of a woman who always thought of her husband as her God? She wept and wept. But yet she did not blame her husband. She thought it was her bad fate. She was soon to become a mother and was wearied by the journey; she had eaten no food and her mind was full of agony, so she crumpled up. She was overtaken by sleep and lay down under a tree.

Sita awoke from her sleep by the evening. She did not know what to do and began to cry loudly. Just then Valmiki’s disciples had come to the forest to gather flowers and leaves for the master’s worship.

They heard the loud wails of Sita and followed in the wake of the sound.

They approached her and said to her, ‘Mother, who are you? Why are you crying alone in the forest? We are disciples of the sage Valmiki. Have no doubts.

Guruji’s hermitage is quite near. Please come with us, Mother.’

The very mention of Valmiki Rishi brought Sita some comfort. She took courage and went with the disciples to the ashrama.

As soon as she saw Valmiki Sita prostrated before the sage with great devotion. Weeping, she narrated her whole story to the sage. Valmiki was deeply moved. He consoled her in various ways. He then assured her that he would keep her in his hermitage. He asked the women of the ashrama to look after her. He told them that she was a very virtuous lady and they should look after her with all possible care and affection.

After a few days Sita gave birth to two sons. They were born on a good day under very auspicious stars. The two babies were beautiful like dolls made of moonlight. Valmiki rejoiced when he saw them.

On the tenth day after their birth, he named them Lava and Kusha. Everyone in the ashrama was very fond of these babies. Someone or the other among the inmates of the ashrama was always carrying the babies and fondling them. Their affection for her children filled Sita with joy. Seeing those pretty children, she was able to forget her sorrows. And this brought Valmiki great relief.

Lava and Kusha grew up day by day like the waxing moon. Valmiki himself taught those boys the first letters. He taught them to read and to write.

The boys also learnt to recite several songs of prayer. They had very sweet voices. When they sang all around listened spellbound. Valmiki would often make the children sing before Sita; their song delighted her like divine nectar.

Lava and Kusha were now eight years old. Valmiki performed their ‘sacred thread ceremony’ - the Upanayana. Then he began to teach them the sacred Vedas. He had by now completed the Ramayana, which also he taught them. The two boys learnt it by heart. They sang the ‘Ramayana’so movingly that Valmiki was filled with joy. He made them sing his long poem before Sita. Her heart melted at the story of the ‘Ramayana’, the singing and the sweetness of the voices. Their recitation gave the story of ‘Ramayana’ a new beauty and appeal. Sita’s eyes were filled with tears of joy.

Valmiki felt proud of the boys and their singing. He would ask Lava and Kusha to sing the ‘Ramayana’ before everyone who came to his ashrama.

Sri Rama Hears His Own Story The boys grew up day by day and advanced in their education in Valmiki’s ashrama. Sri Rama’s reign continued. He thought of performing the great sacrifice of Ashwamedha. In those days an Ashwamedha Yaga was no small matter. It was the greatest aim and ambition of many a king. Only the most heroic of kings in the world would be able to perform that sacrifice successfully. A king desirous of undertaking it would worship a horse of a fine breed. As the horse was free to roam, if any other king tied up the horse he had to be conquered in a war. Thus the king who wanted to perform Ashwamedha had to conquer all kings on the earth and become an emperor. After the horse roamed over all countries and returned home, the owner could perform the Ashwamedha sacrifice. Sri Rama undertook such a venture. All other kings on earth offered their tributes and gifts, and accepted him as Emperor. Then he performed the great Sacrifice. All the sages in the land were invited to the sacrifice. So was Valmiki Rishi, who went there with his disciples.

Sri Rama’s Ashwamedha Yaga went on for several days in grandeur. Poor people were given food and good clothing to their heart’s content. Brahmins and rishis were pleased with the generous gifts and money. On the final day when all the rishis were gathered together in the evening, Valmiki asked Lava and Kusha to recite his Ramayana. Another disciple of his played on the flute pleasingly. It was a night of the full moon. The two boys sang the ‘Ramayana’ to the accompaniment of the flute. The recitation went on all night. The rishis and the Brahmins who had assembled there were overjoyed. The sages and Brahmins, being so pleased, gave gifts to the boys. Valmiki was over whelmed with joy at this appreciation of his poem and of the recitation by his disciples.

During the night when Lava and Kusha were singing, Sri Rama was lying down on the open terrace of his palace. He heard the song of the boys.

It was like nectar to him. He sent for the boys the next morning. When they came there, he requested them to sing the ‘Ramayana’ again. As they sang and as he listened to the story of his own life, he was very pleased. He shed tears whenever there was

mention of Sita. Alas, how much had she suffered!

She had married him; what happiness had the marriage brought her? Her whole life was full of trouble and sorrow. Sri Rama wiped his tears; hardly able to speak, he asked the boys, ‘Who are you?’

‘We are Sita’s sons and disciples of Valmiki,’ they said.

Sri Rama was stunned at the mention of Sita. ‘Did Sita, whom I sent away to the forest, give birth to these children? Are they then my own sons he thought? He sent for sage Valmiki at once. When the Rishi arrived, Sri Rama heard from him the story of those two boys in detail. He was very eager to get back Sita and begged Valmiki to fetch her. He gave the assurance that she would again be his queen.

Valmiki sent his disciples to fetch Sita from the ashrama. When Sita arrived, Sri Rama said to her, ‘Sita, swear before all the sages assembled here, that you loved me alone and are in truth a virtuous woman. Let the minds of all those who doubt you be cleared. Then I shall take you back.’ Sage Valmiki protested. He said to Sri Rama, ‘Sri Rama, Sita is the most virtuous of women. Please do not test her again and again. Why should she again swear before this gathering? Her mind is already greatly hurt. Do not pain her again. You are verily Lord Mahavishnu, the great Protector of the Universe, and she is your divine consort, Mahalakshmi. Let there be no further test.’

by four serpents. Bhoodevi drew Sita into her arms and embraced her. In a moment, both disappeared into the earth with the throne. The earth, which had opened, closed again.

Seeing Sita vanish underground, Sri Rama was in great misery. He wept loudly. Sita was the daughter of Bhoodevi. She had again entered the mother’s womb. Sri Rama prayed to Bhoodevi, his mother-in-law, to give his wife back to him; he blamed himself, craved for Sita, and raved angrily. But it was all in vein. Then Brahma, the Lord of the Creation, appeared to him and soothed him. ‘Sri Rama,’ he said, ‘You – are no human being, but Lord Narayana. You were born a human being to kill the demon - king Ravana. That mission is over; you must now get back to your own world of Vaikunta. Your wife Sita awaits you there as Lakshmi.’ Sri Rama realized that these words were true. His sorrow subsided. The assembled gods and sages were filled with wonder.

After a few days Sri Rama left the earth and returned to Vaikunta. The story of Valmiki is meaningful. Valmiki is a great example of how people are uplifted by the company of good men. By coming into contact with Narada, he became a great sage, a Brahmarshi; and he also gave the ‘Ramayana’ which the world can never forget. It is one of the great epics of the world. People of other countries read it in their own languages. The study of the ‘Ramayana’ can reform our lives. We can never forget Valmiki who gave this great epic to us.

Let us offer our salutations to that great sage and bard.

But Sri Rama did not agree. He said the test was needed in order to remove the suspicion of people.

Sita felt ashamed. She stood with her head bowed.

Tears flowed like a stream from her eyes. All the gods came down from heaven to witness the test of this most virtuous woman. Before all those gods and the rishis, Sita prayed to the Earth Goddess, ‘O Mother Earth, if it is true that I have never thought of anybody but Sri Rama, receive me in your arms. O Mother Earth, if it is true that I have always worshipped only Sri Rama, then, please receive me. If my words are true at all, O Mother Earth, receive me in your arms.’

As Sita uttered these words, the Earth burst open, and a throne rose. Bhoodevi, the Goddess of the Earth, was seated on the throne, which was held up

Valmiki - composer of the Ramayana

Vashishta was the mānasaputra or mind son of Brahma. According to Hindu mythology Vashishtha is one of the Saptarishis or Seven Great Sages Rishi in the seventh, i.e. the present Manvantara. He is the Rajpurohit or Rajguru of the Suryavansha or Solar Dynasty. He had in his possession the divine cow Kamadhenu, and Nandini her child, who could grant anything to their owners. This cow was the conflict between Vashishta and Vishvamitra.

Vashishta was married to Arundhati. The star Mizar of the stellar constellation Ursa Major is thought of as Vashishta and the small one beside it, Alcor, as Arundhati.

Vashishta is credited as the chief author of Mandala 7 of the Rigveda. Vashishta and his family are glorified in RigVeda 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 treatise attributed by him is ‘Vashishtha Samhita’ - a book on Vedic system of evectional astrology (a periodic irregularity in the motion of the Moon caused by the variation in the gravitational attraction of the Sun as the Moon orbits Earth.

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

Sage Vashishta was Ram’s guru and the Rajpurohit of ‘Ikshawaku’ dynasty. He was a peace-loving, selfless, intelligent Rishi. He had established Gurukula or residential college on the banks of river ‘Saraswati’, where he and his wife ‘Arundhati’ were taking care of thousands of

students who stayed and studied there while the Rishi was the chief principal.

Vashishta was the Sadguru of his time, possessing 20 ‘kala’s’ (divine arts) and had complete knowledge of the whole cosmos and the god. Many of his Shlokas are found in Vedas as well.

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 Kaushika who later came to be known as Vishvamitra, once visited Vashishta’s hermitage, was very impressed with the cow and tried to take it away from Vashishta by force, but Kamadhenu and Nandini’s spiritual power was too great for him. After being unable to conquer Kamadhenu and Nandini, Vishvamitra decided to acquire power himself through penance like Vashishta. He gained much power and many divine weapons from Shiva. And once again he attempted to conquer Kamadhenu and Nandini.

But even the divine weapons he acquired could not defeat the power of Kamadhenu and Nandini. Vishvamitra 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 or Dilip 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 twentyfirst day, a lion attacks Nandini. Dileepa immediately draws his bow and tries to shoot the lion. But he finds that his arm is paralyzed 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 Vashishta Yoga Vashishta is a religious text that was narrated by sage Vashishta, one of the teachers of Rama, and written by Valmiki.

Context Prince Rama returns from touring the country and becomes utterly disillusioned after experiencing the apparent reality of the world.

This worries his father, King Dasaratha. The King expresses his concern to Sage Vashishta, upon his arrival. Sage Vashishta consoles the king by telling him that Rama’s dispassion or vairagya is a sign that the prince is now ready for spiritual enlightenment. He says that Rama has begun understanding profound spiritual truths, which is the cause of his confusion and he just needs confirmation. Sage Vashishta asks king Dasaratha to summon Rama. Then, in the court of king Dasaratha, the sage begins the discourse to Rama which lasts for several days. The answer to Rama’s questions forms the entire scripture that is Yoga Vashishta.

Vashishta Ashram

Brahmrishi Vashishta had an Ashram in Ayodhya that was spread over 40 acres of land.

Today all that remains of it is a small ashram in about one fourth of an acre of land. The ashram has within it a well that is believed to be the source of the river Saryu. Brahmrishi Vashishta was the Guru of the Solar Dynasty. The King Ishvaku was the king of Ayodhya then. He was a noble king and thought of the well being of his subjects.

The king approached Sage Vashishta telling him that the land had no water and requested him to do something to let the Kingdom have adequate water. Sage Vashishta performed a special prayer and the river Saryu is said to have started flowing from this well. Saryu is also known as Ishvaki and Vashishti. It is said that the well is connected underground with the river. Many spiritual people who visit this ashram find an enormous spiritual energy around this well. Some believe that this is one of the better spiritual tirth’s in India.

There is also another ashram past Rishikesh on the way to Kaudiyal on the Devprayag route that is known as Vashishta Guha Ashram. The ashram itself is located on the banks of the River Ganges and it is a very beautiful place. It has a cave with a Shiv Ling in it. The head of the ashram there is a monk of south Indian origin by the name of Swami Chetananda. There is also another small cave to the side facing the river.

Vashishta head A copper item representing a human head styled in the manner described for the Rigvedic Vashishta has been dated to around 3700 B.C. in three western universities using among other tests carbon 14 tests, spectrographic analysis, Xray dispersal analysis and metallographic (Hicks and Anderson. Analysis of an Indo-European Vedic Aryan Head - 4500-2500 B.C., in Journal of IE studies 18:425-446.

Fall 1990.).

This indicates that some Rigvedic customs were already known at a very early time. The head was not found in an archaeological context, as it was Vashishta - Vishvamitra Katha

The Chaitraratha section of the Sambhava in the Adi parva is, in a way, a regression to the Adivamsavatarana, being largely ‘historical’ in content. Here the Pandavas learned about their ancestress Tapati, daughter of the Sun god. In typically Vyasan manner, this story, in which Vashishta plays a major role, becomes the occasion for relating one of the most important episodes in Puranik lore: the VashishtaVishvamitra feud which is also recounted in the Ramayana by Satananda, Janaka’s priest, on the occasion of Rama’s wedding.

From the very beginning of this section, Vyasa’s emphasis undergoes a significant shift. So far, Bhima has constantly occupied centre-stage. It is against him that Duryodhana’s plots have been directed; it is he who set fire to the house of lac and bore his exhausted brothers and mother to safety; it is he who rescued them from fearsome cannibals and stood forth as the savior of an entire town. Arjuna has been noticed only briefly when he needles Bhima’s self-esteem to goad him into dispatching Hidimb swiftly. But even this redoubtable archer has been carried in his brother’s arms during the initial flight. Now, for the first time, we find that as they reach the river Ganga, “From here Dhananjaya walked ahead with a torch, to light the way for them and to protect them.” (172.4) The last line is extremely significant. Vyasa is giving Arjuna a new role as protagonist, having abruptly left him in the lurch after building him up during the training under Drona and the vanquishing of Drupada. He does this to prepare us for his winning of Draupadi. Otherwise, normally we would have expected Bhima to win the princess. It is, indeed, quite surprising that when the Gandharva king Chitraratha insolently and aggressively announces: “I am Angaraparna, the Gandharva who knows no power save his own. I am strong! Proud! I am Kubera’s close friend… And when I am here, none comes here—no god, no human, no corpse-eating beast, Who do you think you are?” (172.13, 15) It is Arjuna who retorts and is the sole speaker throughout, while we would have expected the impetuous and passionate Bhima to have

exploded in indignation at such insolence. The only other speaker is Yudhishthira, who has a couple of lines to his credit by way of pardoning the defeated Gandharva. The rhetorical exchanges between Angaraparna and Arjuna are rather interesting. Arjuna launches into an elaborate description of the Ganga, its tributaries and its holiness, extending his reply precisely to one sloka more than the Gandharva’s challenge—a bit of one-upmanship, epic style!

“This is the holy Ganga falling from the golden peaks of Himavant into the ocean where seven streams enter…” (172.19) The descent of the Ganges is one of those archetypal memories of Hinduism, captured for all time in living rock in the massive Mamallapuram sculpture, and related in the Ramayana, with Shiva singing her praises in the Brahmavaivarta Purana. The next sloka refers to the seven streams famed in ancient India: Sarasvati, plakshajatam “born of the plakshatree”.

Tapati is also set apart from the conventional fullhipped, heavy breasted and plantain tree-thighed, elephant-gaited Indian beauty by the repeated emphasis on her large black eyes.

Samvarana, crazed with love for Surya’s radiant daughter, seeks the help of his priest Vashishta who obtains Surya’s concurrence to the union, and brings Tapati with him.

“The lady of ravishing eyes descended from the sky like lightning irradiating the ten points of the heavens.”

Samvarana’s infatuation with Tapati leads to his neglecting the kingdom, resulting in a twelve year long famine from lack of rain, till Vashishta makes him return to his capital. It will be recalled, that in 94.35-47 (pp.461) Vaishampayana had stated that, during Samvarana’s reign, his kingdom was afflicted with famine and the Panchalas drove him out of his kingdom into the forest. Here the reason cited is the king’s infatuation. The kingdom is won back through Vashishta’s help (94.45-46, p.462). Hence, the importance of having a priest of prowess was felt.

It is, again, poetic justice that the descendants of

Samvarana, who was deprived of his kingdom by the Panchalas, should have them as allies against their Dhartarashtra cousins.

Section 176 administers something of a cultural shock: here is Arjuna, a royal prince allegedly well versed in the Vedas and Vedantas, ignorant of so famous a sage as Vashishta: “O chief of the gandharvas, who was this bhagavan risi whom you have described as the purohita of my ancestors?” (176.4) From the silence of the other brothers and Kunti, it is apparent that they are no better off. Shall we infer that their schooling was limited to weaponstraining and a superficial acquaintance with vedic rituals, with the Puranas completely left out?

Even their Vedic knowledge must have been limited to the Brahmanas and Sutras because Vashishta is the rishi of the seventh mandala of the Rig Veda just as Vishvamitra is of the third.

Anyone studying these mandalas would have come to know Vishvamitra’s hatred of Vashishta (sukta 53). Arjuna’s query reveals that the Rig Veda was already well in the background with the emphasis on the Yajur Veda and the Sutras, i.e. the ritualistic aspects. The Rig Veda had already become incomprehensible for the Mahabharata generations who did not have a single rishi among them besides Vyasa. We find references only to priests adept at rituals, not to seers composing suktas embodying their perceptions of Rita, the Eternal Truth behind evanescent creation.

Vashishta – Vishvamitra feud The ensuing account of the VashishtaVishvamitra feud, related from the latter’s viewpoint in the Ramayana, deals with one of the most gripping and tragic episodes in Puranik lore, which has been brilliantly used by K.M. Munshi in his Bhagavan Parashuram and by Sri Aurobindo in his Bengali short-story Kshamar Adarsha (“The Ideal of Forgiveness”).

Munshi depicts Vishvamitra as the visionary Kshatriya-turned-sage whose goal is to unite the Dravidian and Aryan cultures and mould them into a single civilization. Vashishta opposes this fanatically, resulting in the ruinous War of the Ten Kings described in the Rig Veda.

Vishvamitra is also the great seer who created the immortal Gayatri Mantra, recited by Brahmanas to this day, and the rescuer of Shunahshepa from being sacrificed in one of the rare instances of human-sacrifice in the Puranas.

In this incident many have seen the hidden hand of Vashishta, for Shunahshepa was Vishvamitra’s nephew and Vashishta, as Harishachandra’s priest, advised this human sacrifice to placate Varuna who had afflicted the king with dropsy for having broken his vow.

The conflict, as narrated by Chitraratha, revolves round Vashishta’s wish-fulfilling cow.

Vishvamitra, king of Kanyakubja, chances upon Vashishta’s hermitage, exhausted after a hunt.

The sage entertains the king and his retinue with all types of food and gifts with the help of this miraculous cow. Naturally, Vishvamitra decides he must have Nandini, and uses force when the sage refuses to part with her. Nor will Vashishta oppose the king with violence for, as he tells Nandini, “But what can I do? I am a Brahmin. I must overlook Vishvamitra though he beats you and drags you away”… But the maha-muni would not give up patience, nor would he break his vow, though touched by Nandini’s suffering. Vashishta said, “A Ksatriya’s strength lies in his body, a Brahmin’s lies in the spirit of fortitude. I will not give up fortitude.” (177.24.27-28) This sublime non-violence, however, does not mean that he acquiesces in the rape. He clarifies to Nandini that she is free to stay on if she can.

The moment she hears this, the cow produces myriads of Dravidas, Keralas, Kanchis, Simhalas, Pahlavas, Shakas, Yavanas, Kiratas, Paundras, Hunas, Chinas, Barbaras, Chibukas, Pulindas, and other mlechchha armies who rout the king’s forces. This list of barbarians is itself a revealing social commentary on which peoples were considered outside the Aryan pale—mostly those in the deep-south and the north-west and

north-east.

Vashishta himself foils all Vishvamitra’s arrows and missiles with his spiritual powers. This impresses the king so deeply that he renounces his kingdom and takes up ascetic to win the same powers, aspiring to be styled “brahmarshi”. He does not attain this level as long as the spirit of envy and rivalry activates him. For, though he says that “Real strength lies in tapasya” (177.53) he has no hesitation in having a cannibal-spirit possess king Kalmashapada and in instigating him to slay all the progeny of Vashishta. Yet this embodiment of Brahminhood does not hit back: “When Vashishta learnt that Vishvamitra had schemed and got his sons killed, he bore his grief as maha-Meru bears the earth…decided to sacrifice his life rather than harm KaushikaVishvamitra.” (178.43-44) His attempts at suicide are frustrated because two rivers refuse to cooperate (hence named Vipasha and Shatadru). He gives up the idea when he finds that his daughter-in-law is carrying his grandson, Parashara. So here we link up with Vyasa’s father!

When Kalmashapada tries to devour her, Vashishta frees him from Rakshasa-hood. The amazing extent of his nobility is seen now. This king, who has destroyed all Vashishta’s children, begs the sage to give him a son. Vashishta agrees and it is in sloka 44 that Vyasa gives us the bare truth about how childless kings managed to have children by having rishis “bless” their queens: “During her fertile period, the maha-rsi Vashishta had intercourse with her, as enjoined by divine precept.” No wonder Vashishta was so named, for his name means “sense-subdue.” Such perfect self-control is unparalleled in the Puranik lore.

This episode is part of what we have seen as a common affliction of royal dynasties: the inability to have children. In both the Solar and the Lunar lineages this remains a knotty problem for which special rituals have to be performed and austerities undergone. Kalmashapada becomes a precursor of Pandu just as Parashara parallels Janamejaya. Like Pandu, while roaming in the forest, the cursed king eats up a Brahmin while

he is engaged in coitus with his wife. She curses him that should he have intercourse with his wife, he will die. That is why the king has to approach Vashishta to impregnate his wife.

The next two slokas describe the first caesarean operation as the queen uses a stone (“ashma”) to deliver her child when it is not born after twelve years. The operation should more appropriately be known, at least in India, as “Ashmakan” instead of “caesarean.” The parallel with Gandhari’s delayed delivery is obvious.

Curiously, instead of succeeding Kalmashapada in Ayodhya, Ashmaka founds a town named “Paudanya”.

While Chitraratha stops his narrative of the Vishvamitra-Vashishta conflict at this point, Sri Aurobindo went beyond this in his short story to describe the moment when Vishvamitra, at last genuinely penitent and free of envy, approaches Vashishta to beg forgiveness. Now the magnanimous sage hails Vishvamitra as “brahmarshi,” that recognition which he has been fruitlessly striving to win from the world and for which he has committed so many crimes.

It is in achieving true humility that Vishvamitra achieves the highest level of seerdom.

An interesting hint concerning further causes of the rift between the two sages is given in 178.15, where it is mentioned that they had a quarrel concerning who would be Kalmashapada Mitrasaha’s priest. If we take the Rigvedic, epic and Puranik accounts in their totality, this feud assumes an extremely significant place in the political history of those times.

Vashishta was originally the priest of the Ikshvaku dynasty of Anaranya in the time of king Traiyyaruna whose son was the notorious Trishanku, so named for having raped a Brahmin’s newly wedded bride, eaten a cow of Vashishta’s and disobeyed his father. He had been banished and lived with Chandalas. Hence, on Traiyyaruna’s death, it was Vashishta who ruled the kingdom as regent, keeping Trishanku out of the throne. At this time a famine also took place, and Vishvabandhu the Kanauj king, attacked Vashishta’s realm. However, with the help of tribal and non-Aryan armies, Vashishta succeeded in wresting Vishvabandhu, who fled to

the forest. Here Trishanku looked after his family during the terrible famine, earning his gratitude.

Vishvabandhu helped Trishanku to regain his throne after this famine, alienating Vashishta totally. When Trishanku wanted to carry out a sacrifice, Vashishta flatly refused to officiate. At this, Trishanku called in Vishvabandhu who had started calling himself “Vishvamitra” and had composed suktas for the Rig Veda. Vashishta, however, organized a very successful boycott of this ceremony, which prompted Vishvamitra to create new deities.

In sukta 9 of the third mandala of the Rig Veda, Vishvamitra refers to 3339 gods in place of the 33 mentioned in the Vedas. These are the new gods. Consequently, Vashishta gave up his post here, proceeded to Sudasa, king of North Panchala, and became his advisor. In the Battle of Ten Kings, Sudasa won chiefly because of Vashishta’s advice. Vishvamitra who was with his opponents lost. Yet, we find that later in Sudasa’s yajna it was Vishvamitra who officiated. Possibly because of this Vashishta left him and went to the Paurava king Samvarana, who had been routed from his kingdom by Sudasa. With Vashishta’s help, Samvarana defeated and killed Sudasa and won Tapati as his wife. Hereafter we find Vashishta in the kingdom of Kalmashapada, king of south Koshala, another Ikshvaku prince, who is used by Vishvamitra to destroy Vashishtha’s entire family. It is quite possible that this occurred before Vashishta went to Samvarana, as that would explain his abandonment of the ungrateful solar dynasty of Ikshvaku in favor of the lunar dynasty of Puru.

After this we find Vashishta once more back at his original post in the Anaranya dynasty as Harishachandra’s priest, counseling him to carry out a human sacrifice for appeasing Varuna.

Cleverly, he refuses to officiate at this horrendous ceremony. As the victim, Shunahshepa, Vishvamitra’s nephew, is chosen and it is through Vishvamitra’s intervention that he escapes. The frustrated Vashishta now shifted to Northern Koshala, ruled by Dasaratha. But even here Vishvamitra appeared on the scene and stole all the glory by arranging the marriage of Rama with Sita. Vashishta has hardly any role in the Ramayana, while Vishvamitra becomes

responsible for the momentous destruction of the Rakshasas infesting the forests by bringing about Rama’s coming.

Another interesting point is that Vishvamitra’s sister married the Bhargava sage Richika and the Bhargavas were preceptors of the Asuras.

When Vishvamitra revolted against the established gods and “created” new deities, new hymns and a new sacrificial mode in Trishanku’s sacrifice, this relationship must have been one of the considerations prompting the gods ultimately to take part in the ceremony despite Vashishta’s ban. reiterate a problem dealt with in the Astika parva. Here both Aurva and Parashara are determined to exterminate an entire race, the Kshatriyas and the Rakshasas respectively, just as Janamejaya set about destroying the Nagas, decades later. This theme of the attempted annihilation of an entire community becomes a leit motif of the Adi Parva, along with the theme of lust, which will recur in Saudasa Kalmashapada.

Sections 180-188

Parashara, like Ashtavakra, calls his grandfather “father” and determines to take revenge on his father’s murderer on being apprised of the truth. The difference is that where Ashtavakra was content with defeating Vandin, Parashara determines to annihilate all creation.

In order to dissuade him, Vashishta narrates the story of Aurva. The Haiheyas slaughter the Bhrigus, including unborn children, seeking to seize their wealth till they are struck blind by the effulgence of Aurva, who springs forth from his mother’s thigh like Chyavana with Puloman.

Aurva determines to destroy all creation, incensed at the quiescence of the gods in the face of this horrendous massacre. Thereupon, his ancestors’ manes reel out a bit of astonishing special pleading claiming that they had deliberately invited the calamity, being bored with life and not wanting to commit suicide. The sophistry is quite mind-boggling because suicide is made out by them to be only the taking of one’s own life by oneself, and not deliberately motivating another to kill oneself. Aurva’s replies are possibly some of the most memorable passages. The anguish that throbs in every sloka finds an echo in every reader’s heart:

“I am not one whose anger is empty, whose curse fruitless. My anger unfulfilled will destruct me as fire does dry wood. The man who suppresses righteous anger for whatever reason, will find himself frustrated in the three-fold path of Dharma, Artha, and Karma.” (182.2-3) He points out that no one stirred a finger to save the victims. He passes on to voice a sentiment echoed by all victims of injustice: “Oh, if there was only someone to punish the wicked, would there be any wickedness left in the world to punish?” (182.9) is a famous one, immortalized in Tagore’s adaptation: “The man with power to punish who does not punish who he knows deserves punishment, himself becomes guilty.”

The climax of this angry young man’s indignation is reached in sloka 12: Sloka 11

“Many rajas and nobles could have saved my ancestors yet they did not—they chose riskless luxury instead. But I - I have righteous anger on my side! I have the power to punish! I don’t have to obey you!

If I, who have power to punish, do not now punish, what is to prevent other men from repeating the crime?” (182.12-14) How refreshingly alive the trans creation is compared to the labored and stilted renderings of previous translators! Aurva casts his wrath into the ocean, as advised by his manes, and this becomes the vadavagni, the mare-headed, waterconsuming fire that erupts to cause universal dissolution at the time of pralaya.

Hearing this story, Parashara diverts his creation-annihilating anger and pinpoints it on the Rakshasas, organizing a great sacrifice.

Vashishta wisely does not try to dissuade his grandson from this second vow: he knows the hot-blood of youth and does not presume on his authority too far. The sacrifice is powerfully reminiscent of Janamejaya’s which Astika managed to stop. The only difference is that in the case of Aurva and Parashara the yajamana is himself a Brahmin while in the latter it is a king.

Parashara discards the fire on the northern side of the Himalayan forest where it is still aflame. It is a team of five famous seers who succeed in putting an end to the holocaust: Atri, Pulastya, Pulaha, Kratu and Mahakratu. The first four are the mind-born sons of Brahma while Pulastya is the ancestor of the Rakshasas and Ravana’s grandfather. The word “Mahakratu” also connotes “great sacrifice”, and may not be the name of a seer, as we do not find any sage of this name in the Puranas. The logic trotted out by them is analogous to the peculiar sophistry of Aurva’s manes: “No raksasa, O muni, could have devoured him if he had not done what he did. Vishvamitra was merely an agent in the affair, like raja Kalmashapada. Sakti is now happy in heaven.”

(183.16-17)

This looks like shrewd thinking to forestall another vow by Parashara, this time to destroy Vishvamitra and Kalmashapada. In case this is not enough, Pulastya adds that Shaktri and all the other sons of Vashishta are enjoying themselves like gods in heaven, and that Vashishta knows this. It is rather peculiar that Parashara does not retort that the same logic can apply in his case, and that he is merely an agent in this destruction of the Rakshasas, just as Vishvamitra was just a blameless instrument in the death of his father. Anyway, the plea succeeds, and the sacrifice is stopped.

It is only at this stage that Vashishta also chips in, presumably corroborating Pulastya’s assertion that he is in the know of his progeny’s celestial bliss, which only emphasizes the speciousness of the argument. If Vashishta had known this all along, why did he not say so to prevent Parashara from starting this Rakshasaholocaust? Actually, it is Pulastya himself who almost acts as the devil’s advocate by saying: “grandson of Vashishta, you are being used In this sacrifice as a tool for the extermination of these rakshasas.” (183.19-20) It is not clear whose tool Parashara is supposed to have been—presumably Fate’s. One suspects that young Parashara stops the sacrifice more out of respect for these renowned sages who are

pleading with him than because he is convinced by what they say. Aurva’s case is also similar.

After the indignant refusal to give up his revengeful resolve, he ultimately takes the advice of his ancestors.

The theme of this narrative appears to be the virtue of forgiveness. Besides the supreme example of Vashishta, this is brought home through Shaktri’s case as well. Shaktri, like Shringi much after him, has not learnt to master his anger. His rage, bursting forth against Kalmashapada, recoils upon himself just as Vishvamitra’s jealousy of Vashishta consistently boomerangs until he conquers his own pettiness.

The true Brahmana is known by this power of total self-control, by possessing immense spiritual prowess but never using it selfishly.

Section 184 provides an interesting parallel to the Pandu story. Arjuna leads Angaraparna back to section 179 and wants to know if it was proper for Kalmashapada to bid his wife have a child by Vashishta and whether the sage was not violating his code in agreeing to have intercourse with another’s wife. Besides the fact that this reveals the extremely shallow education received by the princes (Bhishma had narrated instances precisely of such niyoga custom to Satyavati and these puranik stories were supposed to be the staple of the brahmachari’s schooling), it also suggests that Arjuna has a sneaking misgiving about his and his brothers’ parentage. Knowing that he and his brothers were fathered on Kunti and Madri by persons other than Pandu, Arjuna is seeking some sort of an assurance that this niyoga custom, long outmoded by his time, is sanctioned by dharma. He, of course, has not had the benefit of listening in to Bhishma’s recounting of this ancient practice. One would dearly like to know what was going on in Kunti’s mind when Arjuna posed this query.

Angaraparna, whom Arjuna admiringly addresses as “all-knowing”, gives a reply that seems to have been molded deliberately to satisfy the Pandavas. Like Pandu, Kalmashapada is cursed by a Brahmin’s wife for having killed her husband in the act of intercourse. The curse is also identical: to die in the act of intercourse. The only difference is that she graciously indicates the solution as well: he will have a son through Vashishta’s intervention. Kalmashapada, again

like Pandu, forgets this curse in his lust.

Madayanti, unlike Madri, repulses him, reminding him of the curse. Thereupon the king seeks out Vashishta, and prays that he father a son on Madayanti, just as Pandu had made Kunti solicit three ‘gods’. It is significant that at this point Arjuna should say, “Gandharva, you seem to know everything” (185.1).

180.10 refers to Vashishta as “son of Mitravaruna”, which ought to have been glossed, as it is one of the most important of Puranik myths. Vashishta, unlike Vishvamitra, is doubly celestial in origin as both Mitra and Varuna had intercourse with Urvashi, as a result of which Vashishta and Agastya were born.

In section 185 we find the Pandavas picking Dhaumya, brother of Devala, to be their priest, as advised by the Gandharva. The choice of Dhaumya itself reveals the decline in spiritual stature of Brahmans. This Brahman is renowned, presumably, as one of the finest specimens of the current culture, but how far below he is of Vashishta, Vishvamitra, Gautama, Bhrigu, Chyavana and the rest! Dhaumya is no better than a Brahman well versed in the scriptures. He is no seer, nor imbued with Chanakya’s statecraft. The same can be said of Drupada’s purohita. In this epic we find the picture of a transitional stage when these Brahman-priests have yet no role to play in policy-making, with the Kshatriyas fully in control of the society, unlike the rishi-dominated Vedic period. The time of all-powerful Brahman counselors is yet to come, which is to culminate in Kautilya. However having Dhaumya with them, acts undoubtedly as a tremendous morale booster, because they feel that they have as good as won Draupadi and obtained their kingdom and lost glory (185.9). The admiration appears to be mutual (185.11).

It is interesting to compare this account of the strife between the two great rishis with the one given in the Ayodhya kanda of the Ramayana.

Where the Mahabharata version centers around Vashishta and is more favorable to him, the Ramayana version highlights Vishvamitra’s unique achievement for the benefit of Rama and Lakshmana who seem as ignorant of his prowess as Arjuna is about Vashishta’s.

Vishvamitra’s path, therefore, was more of human effort than Divine grace. His was the path of the warrior, of discipline and struggle, defeat and victory. He shows the development of an indomitable will that can overcome all obstacles and even challenge the Gods.

V

ishvamitra is considered to be one of the most revered sages of the ancient India. As per the holy Puranas, there have been only 24 Rishis in India who have the Gayatri Mantra. It is believed that Vishvamitra is the first of the 24 saints, and Sage Yajnavalkya the last. He also claims the distinction of being the author of the majority portion of the Mandala 3 of the Rig-Veda.

Kaushika The story of Vishvamitra is narrated in the Balakanda of Valmiki Ramayana.

The Mahabharata adds that Vishvamitra’s relationship with Menaka resulted in a daughter, Shakuntala whose story is narrated in the Adi Parva of the Mahabharata.

Vishvamitra was a king in ancient India, named Kaushika - ‘the descendant of Kusha’. He was a valiant warrior and the great-grandson of a great king named Kusha. The Valmiki Ramayana, Sarga 51 of Bala Kanda, starts the legend of Vishvamitra thus,

According to Vishnu Purana, Kushika married a girl belonging to Puru-kutsa (later called as Shatamarshana lineage - descendents of Ikshvaku king Trasadasyu) dynasty and had a son by name Gadhi who had a daughter named Satyavati (not to be confused with Satyavati of Mahabharata).

Satyavati was married to an old Brahman Richika who was foremost among the race of Bhrigu.

Richika desired a son having the qualities of a Brahman, and so he gave Satyavati a sacrificial offering (charu) which he had prepared to achieve this objective. He also gave Satyavati’s mother another charu to make her conceive a son with the character of a Kshatriya at her request. But Satyavati’s mother privately asked Satyavati to exchange her charu with her. This resulted in Satyavati’s mother giving birth to Vishvamitra, the son of a Kshatriya Gadhi with the qualities of a Brahman; and Satyavati gave birth to Jamadagni, the father of Parasurama, a Brahman with qualities of a Kshatriya.

Feud with Vashishta

There was a king named Kusha, a brainchild of Prajapati, and Kusha’s son was the powerful and verily righteous Kushanaabha. One who is highly renowned by the name Gaadhi was the son of Kushanaabha, and Gaadhi’s son is Vishvamitra.

Vishvamitra ruled the earth for many thousands of years.

Once it happened that he and his soldiers took rest in the ashram of Vashishta. 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. Vashishta replied,

His story also appears in various Puranas, however they show variations from the Ramayana. The Vishnu Purana and Harivamsha chapter 27 (dynasty of Amaavasu) of Mahabharata narrates the birth of Vishvamitra.

‘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 every day. He expressed a desire to the sage for obtaining Nandini from him. Vashishta was polite, but steadfast in his refusal. He would not be tempted by the offer of untold wealth that was made by, 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 Vashishta, called forth an entire army of fierce warriors. They fought the army of Kaushika and defeated it thoroughly. Kaushika was captured and presented before Vashishta. The sage pardoned the king and sent him away with words of advice.

In an alternate version, Vashishta destroyed Kaushika’s entire army by the simple use of his great mystic and spiritual powers, breathing the Aum syllable. Vashishta 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 Vashishta’s ashram again, and uses all kinds of powerful weapons to destroy Vashishta and his hermitage. He succeeds in the latter but not in the former.

An enraged Vashishta brings out his brahmadanda, a wooden stick imbued with the power of Lord Creator Brahma. It consumes Kaushika’s most powerful weapons, including the brahmastra.

Vashishta then attempts to attack Kaushika, but his anger is allayed by the Devas. Kaushika is left humiliated while Vashishta restores his hermitage.

Tapasya The above mentioned incident deeply affected Kaushika and made him realize that power of penance was greater than that of physical strength.

He relinquished his throne and began his journey to become a sage, greater than even Vashishta. After

undergoing intense meditation and severe asceticism, he was bestowed with the title of Brahmarishi by Lord Brahma himself. He was given the name of ‘Vishvamitra’.

Legends surrounding

Vishvamitra It is said that Sage Vishvamitra created a parallel heaven, known as Trishanku Swarga, for King Trishanku. It is also believed that in the great epic Ramayana, Vishvamitra was born as Lakshmana, the brother of Rama. He gave his brothers the knowledge of the Devastras (celestial weaponry), trained them in advanced religion and taught them how to kill powerful demons.

According to Hinduism a Brahmarshi - a tatpurusha comes from two words Brahma and ṛiṣi. A Brahmarshi is a sage who has understood the meaning of the word Brahma and has attained the highest divine knowledge Brhmajnana. A Brahmarishi is a member of the highest classes of Rishis (‘seers’ or ‘sages’), especially those credited with the composition of the hymns collected in the Rigveda.

The superlative title of Brahmarishi is not attested in the Vedas themselves and first appears in the Sanskrit epics. According to this a Brahmarishi is the ultimate expert of religion and spiritual knowledge known as ‘Brahmajnana’. Below him are the Maharishis The Saptarshis created out of Brahma’s thoughts are perfect Brahmarishi. They are often cited to be at par with the Devas in power and piety in the Puranas.

Bhrigu, Angiras, Atri, Vishvamitra, Kashyapa, Vashishta, and Shandilya are the seven brahmarshis. However, there is another set of Saptarshis also who are also Gotra-pravartakas, or the founders of Brahamanical clans, and this second list appeared somewhat later, but still belongs to ancient period.

All the hymns of third mandala of the Rig Veda are ascribed to Vishvamitra including the Gayatri mantra. According to Puranic stories, Vishvamitra

was the only Brahmarishi who rose to the position out of pure tapas. Originally belonging to the kshatriya caste of kings and warriors, he rose by pure merit to a Brahmarshi. Vishvamitra is also referred to as Kaushika, because he attained Brahmajnana on the banks of the river Koshi.

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 attempts to test the Vishvamitra by sending Menaka, an apsara to seduce him. Kaushik then lives with Menaka for 10 years. They have a baby girl Shakuntala. Kaushik becomes angry as Menaka had destroyed his years of meditation and thus he cursed her that she won’t possess her beauty, of which she was proud, in next birth. And hence in the next birth she became a monkey and mother of Hanuman, Anjani.

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 has not 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.

Menka and Vishvamitra Painting by Raja Ravi Varma

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 Vashishta. He took on the name Vishvamitra. It is very interesting to see all the challenges that Vishvamitra 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, Vishvamitra at last obtained the title of Brahmarishi from Vashishta himself.

During this time he had a daughter named Shakuntala (who appears in the Mahabharata) with Menaka, an apsara in the court of Indra. Son of Shakuntala became a great emperor. He came to be known as Emperor Bharata and it is in his name that the land of India got its name Bharat.

There us yet an alternate version of the same anecdote. Kaushika seeks to attain the same spiritual power as Vashishta, to become his equal, a Brahmarishi. He undertakes a fierce penance for

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 interferences.

At the penultimate culmination of a multi-thousand year journey, Kaushika’s yogic power is at a peak.

At this point, Lord Brahma, at the head of the Devas led by Indra, names Kaushika a Brahmarishi, and names him Vishvamitra, or Friend of All for his unlimited compassion. He is also embraced by Vashishta, and their enmity is instantly ended.

Vishvamitra’s Characteristics As a former king, and one over as vast a realm as he had been, Vishvamitra was known to retain a regal and often haughty bearing. He was known for his high temper and often cursed people out of his anger, 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.

However, as a former king, Vishvamitra also possessed great compassion for all beings. Having taken pity on Trishanku, he willingly exhausted all the punya he gained from his tapas, to enable him to ascend to the heavens. Following his attainment of the status of Brahmarishi, he was known to use the power of his tapas to help anyone who was in need, whatever the cost to himself. Kaushika’s love of Menaka is considered to have been intense and passionate beyond estimation.

Gayatri Mantra Vishvamitra was the author of the revered great Mantra - The Gyatri Mantra. It is a mantra that is found in all the three Vedas; Rig, Yajur and Sama Veda. Vedas clearly state that anyone can chant this Mantra, and gain its benefits. Gyatri Mantra: Om Bhur Bhuva Svah Tat Savitur Varenyam Bhargo Devasya Dhimahi Dhiyo yo nah prachodayat We meditate on the glory of the Creator; Who is worthy of Worship, Who is the source of knowledge, Who is the bright light, May he illuminate our intellect.

Gayatri Mantra is so called because it liberates one who chants it.

Vishvamitra is famous in many legendary stories and in different works of Sanatana dharma.

Another story Vishvamitra 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, Vashishta, to send him to heaven in his own body, the guru responded that the body cannot ascend to heaven.

Trisanku asked Vashishta’s hundred sons, to send him to heaven. The sons, outraged that Trisanku should not come to them when their father had refused, cursed him to be a Chandala, or untouchable. Trisanku was transformed into a person with body smeared of ash, clothed in black and wearing Iron jewellery. Since none of his subjects could recognize him, he was driven out of the kingdom.

He came across the sage Vishvamitra, who agreed to help him. Vishvamitra organized a great sacrifice and ritual propitiating the Devas, pleading that they accept Trisanku in heaven. Not one Deva responded. Angered, Vishvamitra 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 Vishvamitra 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, Vishvamitra used up all the tapas he had gained from his austerities. Therefore after the Trisanku episode, Vishvamitra had to start his prayers again to attain the status of a Brahma Rishi, to equal Vashishta.

Harishchandra’s Sacrifice While undertaking a penance, Kaushika helps a boy named Shunashepa 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 Rohit does not want to be the one sacrificed, as was originally promised to Varuna, so young Sunashep is being taken. A devastated and terrified

Sunashepa falls at the feet of Kaushika, who is deep in meditation, and begs for his help.

decided to split from the main group and started their own branch of this line.

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.

Kaushika Gotra

Vishvamitra looks as Rama breaks the bow, winning the hand of Sita in marriage.

Painting by Raja Ravi Varma

In the Indian epic Ramayana, Vishvamitra is the preceptor of Rama, prince of Ayodhya and the seventh Avatara of Vishnu, and his brother Lakshmana.

Vishvamitra 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.

Vishvamitra Gotra People belonging to the Vishvamitra Gotra consider Brahmarishi Vishvamitra as their ancestor. There is an off-shoot of ‘Vishvamitra Gotra’ called ‘Chakita Vishvamitra Gotra’. Two explanations have been suggested for this off-shoot.

The group is supposed to have sprung from a surprised reaction of Vishvamitra. The other, more likely, explanation, is that a group of descendants

People belonging to Kaushika Gotra take Rajarishi Kausika as their root. Kausika was one of the names of Vishvamitra who was supposed to have lived in Mithila (presently in Tepal Terai and India's Bihar) where his sister river Koshi still flows turbulantly as she is said to be unmarried. Many Maithil Brahmins are of Kaushik gotra with moola Nikutwar barhi, Nikutwar nikuti and garh.

11 Royal clans out of the 96 clan of Marathas belong to Kaushik gotra including the illustrious house of Shivaji and Rashtrakutas. Two more clans belong to the Vishvamitra gotra. Kaushika gotra also belongs to Baish clan of rajput which includes in the suryavanshi rajput. Many Kashmiri pandits belong to Kaushika gotra. Many Kanyakubji Bramhins found in different states also belong to this gotra, as their forefathers have migrated from Kashmir valley before settling around Kanyakubja (present day Kanauj in U.P. India). Many Deshastha and Kokanastha Brahmins from Indian State of Maharashtra belong to Kaushik Gotra. Many of the Niyogi Brahmins from the state of Andhra Pradesh also belong to the Kaushika Gotra.

Solar Power and the Gayatri Mantra (Solar Energy Within and Without) The Vedas worship the Sun, Surya, as the source of light for the entire world. But for the Vedic people, light is not a material force but a power of life, love and intelligence. Nor is the Sun a distant entity unrelated to us. It has a presence on Earth through the power of its rays, which not only pervade our environment but also touch our very hearts. By the Sun the Vedas do not simply refer to the outer luminary, the central star of our solar system. They mean the principle of light and consciousness on a universal level, of which the Sun is our local representative.

One of the main problems in the world today is the energy crisis, which is endangering the very roots of life on the planet. Where can we get the power to run all our new technology, industry, transportation and media? Our energy needs are increasing daily with the growth in population and the increasing affluence of the third world that is now demanding the same conveniences that the western world has enjoyed for decades. Where do we get this additional energy? And how can we create it without destroying the planet by pollution that is the byproduct of most of our energy sources?

Solar power is the ultimate answer for the energy crisis because it is a clean source of energy that is unlimited, though the technology for it may take a few decades more to develop fully. We must make solar power the priority in energy research. We must return to the Sun to save the Earth.

The Vedas are said to reside in the rays of the Sun, which hold the Vedic mantras. The Vedas are the manifestation of solar intelligence, or the light of consciousness on Earth. The sacred syllable OM itself is the sound of the Sun and the essence of the Vedas. The Vedic mantras carry light and power both for the body and the mind. India, therefore, should be at the forefront of solar research in order to keep up with its ancient Vedic heritage.

Our society is also complaining about low energy on a personal level. Particularly, in the developed world low energy diseases like chronic fatigue, depression and weak immune conditions are almost epidemic. Many people find that they lack the vitality to do what they want to do. Even if we try to meditate in order to contact a higher power, we often end up falling to sleep in the process and nowhere owe to a lack of mental energy.

According to the Vedas, the inner Sun is Prana or vital energy or orgone, which manifests through the breath. To increase our personal energy, both for physical health and for mental acuity, the best practice is Pranayama or breath control. Breath carries the subtle essence of speech, which is mantra. The incoming breath carries the sound ‘so’ and the outgoing breath carries the sound ‘ha’. The natural mantra “So’ham” in Sanskrit means, “He am I,” referring to the Purusha or consciousness in the Sun, as the Isha Upanishad so eloquently

proclaims. Our very breath is based upon unity with the solar creator and source of life and can be used to connect with its power.

We all want to increase our intelligence, concentration, memory and capacity for information. This is the key to strength and success in the information age. The best way to do this is to harness the power of the inner Sun, which is to connect with cosmic intelligence through mantra and meditation. Each one of us possesses a portion of the light of consciousness, a ray of the solar creator that endows us with understanding. This faculty is called ‘dhi’ in Vedic thought refers to the meditative aspect of the mind (dhyana manas) and ‘buddhi’ in later Indian thought, referring to awakened intelligence.

The best mantra for awakening the higher mind is the Gayatri mantra, which is a mantra to the solar light of consciousness to awaken our meditative mind (dhi). It brings us the Divine solar power of consciousness, love and prana—the supreme light of truth.

Vishvamitra and the Gayatri Mantra The Gyatri mantra was the gift to the world of the great Rishi Vishvamitra, seer of the third book of the Rigveda. Vishvamitra was one of the greatest yet most controversial Vedic Rishis. He began as a great king and warrior who wanted to add spiritual power to his worldly conquests. This brought him in contact and in conflict with Vashishta, the greatest and purest of the Rishis. Vishvamitra persisted through all difficulties, including those created by his own ambition, until after a long period of struggle through his will power and tapas he ultimately achieved Self-realization. Vishvamitra’s path, therefore, was more of human effort than Divine grace. His was the path of the warrior, of discipline and struggle, defeat and victory. He shows the development of an indomitable will that can overcome all obstacles and even challenge the Gods.

Vishvamitra by his tapas eventually created such an internal fire that it began to threaten the Gods in heaven by its heat. For this the Gods sent the celestial nymph (apsara) Menaka to seduce him

and take him off his path. The strategy succeeded, but not for long, and to fulfill another purpose that perhaps the Gods had not planned. From his union with Menaka, Vishvamitra begat a daughter, Shakuntala, who eventually became the wife of King Dushyanta. From the union of Dushyanta and Shakuntala was born King Bharata, from whom the name of India as Bharat arose. The whole country of India, through its determinative dynasty carries the blood and spirit of Vishvamitra, which is closely, connected to that of the warrior Goddess Durga.

Vishvamitra’s Gyatri mantra is the most important mantra of the Hindus, probably still recited by more than half of the people in India today. It is the most sacred Vedic mantra, reciting at sunrise, noon and sunset. We can literally translate it as: We meditate upon the supreme effulgence of the Divine Solar Creator that he may inspire our intelligence!

The Gyatri mantra encourages creative thinking, not as mere human invention but as our portion of cosmic intelligence. It exhorts us to attune ourselves to the cosmic mind and its laws of dharma. This chant is as valuable and appropriate in the modern world as it was in ancient times. We can use it whenever we wish to gain new insight and inspiration or to increase memory and concentration, even for mundane tasks.

Vishvamitra in the Rigveda states that his prayer or Brahma protects the people: (visvamitrasya raksati brahmedam bharatam janam, Rig Veda III.53.12).

His prayer of course is the Gayatri mantra. As long as that mantra is recited in India, its ancient spiritual heritage will be preserved. India should not forget the Gayatri mantra, Vishvamitra or its connection to the Sun. That is the key to its destiny as a nation. Humanity also must remember the Divine Self in the Sun, the Prana that is the universal energy, and our role in the cosmos to bring the Divine light of knowledge into the darkness of physical matter. This is not an issue of mere science and technology. It requires an inner science of Yoga and the enlightenment of the mind.

Valmiki Ramayana Bala Kanda Sarga 62 Sage Vishvamitra curses his sons as they defy his orders and accords two esoteric hymns to Shunashepa, for chanting them in the Vedic-ritual of Ambariisha. Shunashepa gets longevity on chanting those hymns. Thus Vishvamitra not only creates another universe as in Trishanku’s episode, he even accords longevity, or even deathlessness to mortals by his ascetic power. Such as he is, he is the mentor of Rama, and hence Sage Shatananda informs Rama about the capabilities of his own mentor, Vishvamitra, in these many episodes.

‘Oh, Rama, the best one among men and the legatee of Raghu, on taking Shunashepa that highly renowned king Ambariisha took rest at noontime on the lakeside of Holy Lake.’ Thus Sage Shataananda continued the legend of Shunashepa, as a part of Vishvamitra's legend.

‘While the king Ambariisha is taking rest that highly brilliant Shunashepa came to the lakeside of main Holy Lake with high anxiety, and there he indeed saw his maternal uncle Sage Vishvamitra who is performing access along with other sages.

Shunashepa became pitiable and sulky faced by strain and thirst, oh, Rama, and he immediately fell in the lap of saint Vishvamitra saying this sentence.

‘I have no mother or a father to save me. Then wherefore cousins or relatives will be there to protect me. Oh, peaceable saint the eminent, it will be apt of you to protect me according to saintliness.

Oh, illustrious sage, you alone is the savior to each and every one, isn’t it! You alone are the guardian angel, isn’t it! Hence, let the purpose of the king Ambariisha be achieved, and let longevity come to me, and I on becoming imperishable and indeed on performing an unexcelled access, I wish to enjoy in heavenly worlds.

‘You shall be my providence with a providential sentiment as I stand unprotected, and oh, virtue soul one, it will be apt of you to protect me from misfortune, like a father protecting his own son.’

Thus Shunashepa appealed to Vishvamitra.

‘On hearing that sentence of Shunashepa and on pacifying him in many ways, Vishvamitra of higher

access indeed said this to his sons. For what reason parents engender sons, desiring positivity and for the purpose of welfare in the other worlds, this is the time that has come for fulfilling that reason.

Vividly: ‘A father’s ambition in begetting sons is to do something good and positive to the society in the present world and when departed a right place is acquired in heavens through these sons, by their yearly death-day rituals etc., and hence you do some good in saving this boy from premature death and earn an apt place for me in heavens...’

‘This youngest is the son of sage and he aspires shelter from me. Hence, oh, sons, give him satisfaction just by giving life to him. You all have done very good pious deeds and you all abide by probity. Hence, you bestow appeasement to Firegod on your becoming the ritual-animals of king Ambariisha in lieu of this boy Shunashepa. As a result, Shunashepa will have protectors, Vedicritual will be unimpeded, gods will be oblated, and my word too will be actualized.’ Thus Vishvamitra said to his sons.

‘But on hearing the saying of the sage, oh, Rama, the best of men, Madhushyanda and the other sons of Vishvamitra said this, haughtily and disparagingly.

‘On sacrificing your own sons how can you save another’s son, oh, lordly father, we deem this as a wrongdoing and as good as dog’s meat in a dinner.’

Thus the sons of Vishvamitra replied their father.

Vishvamitra will be nagged by almost all, including his sons, on this ‘dog-meat-eating.’ There is a parable in Mahabharata that Vishvamitra once tried to eat dog’s meat when he did not get any food, but caught red-handedly. Later this has become the curse-theme to Vishvamitra when he cursed Vashishta’s sons. At the present juncture also he curses his own sons with the same theme.

‘On listening that saying of his sons sage Vishvamitra started to curse them while fury reddened his eyes. You all have not only transgressed my word, but pertly replied me in an impudent manner which is abhorrent and hairraising, and recriminatory according to probity. You all will be whirling around the earth totally for a thousand years taking birth in the race that subsists

on dog’s meat, like the sons of Vashishta.’ Thus Vishvamitra cursed his sons.

‘On making his sons bounden by curse, then that best saint spoke to the pitiable Shunashepa, on making unharmed invulnerability to him with sanctifying hymns.

‘When you are fastened with sacred fastener to the sacrificial post of Vishnu, smeared with red paste and garlanded with red garlands, you praise fully address the Fire-god with the words I going to impart to you in Vedic hymns. These two divine hymns, oh, son of saint, shall be chanted in the Vedic-ritual of Ambariisha, and then you will obtain your aspiration.’ Thus Vishvamitra taught two Vedic hymns to the boy. Shunashepa having taken those two hymns from Vishvamitra very attentively has instantly gone to that lion-king Ambariisha and indeed spoke to him.

‘Oh, king the lion, let us go promptly to your ritual place, oh, best king, you may apply yourself to your pledge in completing the ritual, with me as its sacrificial animal,’ thus the boy said. On listening that sentence of the son of sage, the king Ambariisha is gladdened and proceded to the ritual hall immediately and spiritedly. The king with the permission of officiators of ritual got the boy prepared as a ritual animal with sanctified bodily features and clad him in red clothes and got him securely fastened to the sacrificial post.

‘When Shunashepa is tied to ritual post he immensely pleased two gods, namely Indra and Upendra as well, with those two hymns he got from Vishvamitra. Then the Thousand-eyed Indra who is satisfied with esoteric laudation is gladdened, and oh, Raghava, then he bestowed longevity to Shunashepa.

‘Oh, Rama, the best one among men, he that king Ambariisha also obtained the fruits of that Vedicritual in manifold, resulted from the grace of Thousand-eyed Indra.

‘Oh, Rama, the best among men, even the great ascetic Vishvamitra again performed access at the same Holy lakeside for another thousand years.’

Thus Sage Shataananda continued the narration of Vishvamitra’s legend.

When Rama was about to leave Ayodhya at the end of his presence on earth, Rama in his original form of Vishnu ordered Vibhishana to stay on earth and serve the people and guide them to the path of truth and Dharma.

Hence, Vibhishana is considered one of the seven immortals, or Chiranjeevins.

Furthermore, Vishnu ordered Vibhishana to pray to the family deity of Rama’s natal Sun Dynasty, Lord Ranganatha.

Symbolically, Vibhishana represents devotion to Sri Rama, and as a demon devotee, he shows that the Lord does not distinguish between his followers based on birth or circumstances in life. The same taught exists in the story of Prahlada and Narasimha.

When Vibhishana became the King of Lanka, he turned his subjects from the path of evil to the path of good and Dharma or righteousness.

His wife, Queen Sarma also helped him in this effort.

Vibhīshaṇa or Bibhishan is a character in the epic Ramayana. He was the younger brother of the demon Ravana. Though a half-demon himself, Vibhishana was of a noble character and advised Ravana, who kidnapped and abducted Sita, to return her to her husband Rama promptly. When his brother did not listen to his advice, Vibhishana joined Rama’s army. Later, when Rama defeated Ravana, Rama crowned Vibhishana as the king of Lanka.

In the Sri Lankan Buddhist tradition, Vibhishana was one of the Gods of the Four Warrants (satara varam deviyo) until the Kotte period. According to the Ravana Katha of Wickramasinghe Adigar, after the defeat of Ravana, Vibhishana transferred the Yaksha capital from Alakamandawa to Kelaniya. In the 15th Century poem of Totagamuwe Sri

Rahula, the sælalihini sandesaya, the Myna is ordered to carry the missive to Vibhishana at his temple in Kelaniya. After the 16th Century he was replaced as a God of the four warrants by the goddess Pattini. He continues to be worshipped by a diminishing number of adherents, mainly in the Kelaniya area.

In the Ramayana Vibhishana had a sattvic (pure) mind and a sattvic heart. From his early childhood, he spent all his time meditating on the name of the Lord. Eventually, Brahma appeared and offered him any boon he wanted. Vibhishana said that the only thing he wanted was to have his mind fixed at the feet of the Lord as pure as lotus leaves (charan kamal). He prayed that he should be given the strength by which he would always be at the feet of the Lord, and that he would receive the darshan (holy site) of Vishnu. This prayer was fulfilled, and he was able to give up all his wealth and family, and join Rama.

Vibhishana was the youngest son of Sage Vishrava, and the grandson of Sage Pulatsya, one of the mental sons of Brahma. Vibhishana was the younger brother of the king of Lanka, Ravana and King of Sleep, Kumbakarna. Even though he was born in the demon race, he was

alert and pious and considered himself a Brahmin, since his father was intuitively such.

light and the man of tamsic tendencies chooses the path of darkness.

Due to Vibhishana’s differences with Ravana and because he was against the act of kidnapping Sita, Ravana exiled him from Lanka. His mother, Kaikesi, advised him to go and serve Sri Rama, who was at that time assembling an army to conquer Ravana and to recover Sita. Sri Rama accepted Vibhishana’s service and anointed him the King of Lanka after Ravana’s death.

Symbolically, Vibhishana represents devotion to Sri Rama, and as a demon devotee, he shows that0 the Lord does not distinguish between his followers based on birth or circumstances in life. The same aught can be read in the story of Prahlada and Narasimha.

When Vibhishana became the King of Lanka, he turned his subjects from the path of evil to the path of good and Dharma or righteousness.

His wife, Queen Sarma also helped him in this effort.

In the Lanka War, Vibhishana’s knowledge about the secrets of Lanka proved invaluable to Sri Rama. Vibhishana freely divulged many secrets that became significant to the success of Rama’s attack, including revealing the secret path to the temple of Mata Nikumbala, the family deity of the Pulatsya Clan. Because of this, however, Vibhishana is also known as a traitor.

While modern readers tend to view the Indian epics with eyes used to seeing clearly defined good and bad characters, the Ramayana’s characterization is trying to represent the practical implications of the concept of Dharma. The epic stresses that neither Vibhishana nor Kumbhakarna strayed from the path of Dharma and that there is no single way out of a moral dilemma.

The Ramayana teaches that Kunbhakarna adhered to the Dharma of loyalty to his kin when his advice fails, while Vibhishana chose to oppose his kin when his advice failed. This speaks of essential nature of the two characters. Kumbharana represents one who has envisioned truth. But in spite of this he attached his total support for Ravana and his cause of unrighteousness guided by the tamsic tendencies in the scheme of the divine to create this epic and thus the way for humanity to choose the path of righteousness. Vibhishana on the other hand represent the forces of righteousness and sattwic tendencies. A man of sattwic tendencies always chooses the forces of

When Rama was about to leave Ayodhya at the end of his presence on earth, Rama in his original form of Vishnu ordered Vibhishana to stay on earth and serve the people and guide them to the path of truth and Dharma. Hence, Vibhishana is considered one of the seven immortals, or Chiranjeevins. Vishnu also ordered Vibhishana to pray the family deity of Rama’s natal Sun Dynasty, Lord Ranganatha.

Alternate Interpretation There are yet alternative interpretations to the character and qualities of Vibhishana rooted within the alternate interpretation of Ravana himself. In certain contexts he is seen as a usurper or traitor. Vibhishana is portrayed as a naive and ignorant person who betrayed his land and brother.

In more general day-to-day context within Sri Lanka, sometimes Vibhishana is mentioned as one of the biggest traitors in the history of the nation and the incident as the greatest betrayal of the country. As with the mainstream interpretation of Ramayana, the alternative versions have not yet been proven as actual events, rather than fictions woven by narrators with different biases.

The Hindi saying ‘Ghar kā bhedi Lanka dhāe’ means ‘Traitor in the family destroyed Lanka’ meaning ‘An enemy in the family itself can

destroy it’, just as Vibhishana’s revealing of secrets resulted in the destruction of Lanka.’

The Hindu festival Dashahra epitomizes the triumph of good over evil. This is the auspicious day when the great Rama killed Ravana and emancipated Lanka from the dominance of Asuras. The day when we burn the effigy of Ravana along with his subordinates Meghanad and Kumbhkarana. Rama fought a battle of ten days with Ravana, who had abducted his wife Sita. With his Monkey Army called Vanar Sena, Sri Rama defeated the Ravana Sena and handed over the rule to Vibhishana. Exact twenty days after the end of the war, Rama along with Sita and Lakshmana returned to Ayodhya. It is the same day on which the festival of Diwali is celebrated. The significance of Dashahra in context of Diwali is thus relevant.

Since then the effigies of ten faced Ravana, Meghnad and Kumbhkarana are burnt.

Usually, ten days before Dashahra, the whole Ramayana is enacted in various parts of India as well as in many countries where people of Hindu community are living. This is popularly known as Ram Lila. On the tenth day, that is, Dashahra the entire Rama-Ravana war is enacted and at last the actor playing the role of Rama burns the effigy with the stroke of his arrow.

KUMBHAKARNA in the assembly ‘Great King! Ignoring the principles of statecraft, you have run into a great danger. If you had any grievance against Rama and Lakshmana, you should have met them face to face and defeated and slain them before carrying off Sita. If you had acted thus, even Sita would have admired you and there would then have been a possibility of her accepting you. As waters flow down a mountain, she would have followed a victorious warrior. You did not consult us before committing the

offence and incurred the enmity of Rama, but now, when it is too late, you seek our counsel.

This is not the right way of doing things that a king should follow.’

Having spoken thus harshly, Kumbhakarna looked at the king and saw he was pained.

Affectionate as he was brave, he could not endure the sadness in his brother’s face.

‘Let by-gones be by-gones,’ he thought, ‘one cannot forsake one’s honor.’

Kumbhakarna was under no delusion as to the consequences, but his generous spirit accepted them for the sake of the brother he idolized. He knew that Rama was a peerless warrior.

He knew the power of his bow and also the limitations of the boons that Ravana had received from the gods. But it was no good taking the heart out of others in the face of unavoidable peril and so be also began to speak vaunting words like the rest: ‘What You did may be wrong, and so too the way you chose to do it. You have done first what you should have done last. And yet, it does not matter. I shall slay Rama. Do not be afraid.

One or two of his arrows may touch me. In spite of it, I shall kill him and drink his blood and victory will be yours. My brother, lay aside your care, and think of other things.’

Some people suggest that Kumbhakarna was dull and so he thus contradicted himself. But it was not stupidity it was due to generous affection that he accepted the inevitable fearlessly. He was a proud warrior who loved his brother and his people and he decided on honorable death with them.

Prahasta was Ravana’s chief counselor. He spoke of the King’s invincible strength and cheered him up. Ravana now grew enthusiastic and said: ‘Didn’t I vanquish Kubera? Didn’t I drive him out and make Lanka my own? Who dare come here and oppose me? Let us see!’

The assembly applauded these words.

‘Ravana’, meaning ‘(He) of the terrifying roar’, was given to him by Shiva - the earth is said to have quaked at Ravana’s cry of pain when the mountain was pinned on him. Ravana in turn became a lifelong devotee of Lord Shiva and is said to have composed the hymn known as Shiva Tandava Stotra.

Ravana’s life is a typical example of brilliance gone wrong. He was given the very best instruction and was truly great in his abilities and achievements but never learnt the lesson of humbleness. His egoism and pride were boundless. Instead of following the path of Dharma, he consistently chose to break it. Instead of gaining fame for his countless good qualities, he was known for his improper behavior. His atrocities kept growing in number and eventually became so terrible, that it took an incarnation of Vishnu to subdue him.

Ravana is the primary antagonist character of the Hindu legend, the Ramayana. He is the demon king of Lanka. In the classic text, he is mainly depicted negatively, kidnapping Rama's wife Sita, to claim vengeance on Rama and his brother Lakshmana for having cut off the nose of his sister Surpanakha.

Kaikesi on the other hand is the mother of Ravana and the daughter of Sumali (or Sumalaya), king of the Daityas. Somali wished Kaikesi to marry the most powerful being in the mortal world, so as to produce an exceptional heir. Therefore, he rejected the kings of the world, as they were less powerful than him. Kaikesi searched among the sages and finally chose Vishrava, - the son of sage Pulastya, the father of Kubera. Ravana was thus partly Brahmin and partly Daitya.

This depiction is, however, open to other interpretations. Ravana is described as a devout follower of Shiva, a great scholar, a capable ruler and a maestro of the Veena. He has his apologists and staunch devotees within the Hindu traditions, some of whom believe that his description as a tenheaded person is a reference to him possessing a very thorough knowledge over the 4 Vedas and 6 Upanishads, which made him as powerful as 10 scholars. An alternative interpretation is that he is guided by and does not have control over the five senses and five bodily instruments of action. His counterpart, Rama, on the contrary, is always in full control of these ten. However, there is mention in Atharvaveda of Demonic Brahman called

Dasagva (ten-headed) and Navagva (nineheaded). These early beings may be the actual forerunners of the later character in the Ramayana.

Ravana also authored Ravana Sanhita, a powerful book on the Hindu astrology. Ravana possessed a thorough knowledge of Ayurveda and political science. He is said to have possessed the nectar of immortality, which was stored under his navel, thanks to a celestial boon by Brahma. According to some theories, he was a historical emperor who reigned over Sri Lanka from 2554 BC to 2517 BC.

Etymology The name ‘Ravana’ obtains from the root ‘ru’ ‘raavayati iti raavaNaH’ 'one who makes enemies cry by his violent actions. The name Ravana obtains from the root, ‘Ra’ signifies the sun and ‘vana’ signifies generation. Ravana had many other popular names such as Dasis Ravana, Ravan, Raavan, Ravula, Lankeshwar, Ravanaeshwaran all signifying the qualities.

Variations of the name include the following: 1. Burmese: [jàwəna̯] 2. Indonesian: Rahwana 3. Javanese: Rahwana or Dasamuka (from Daśamukha or 'ten faced') 4. Khmer: Rabana or Rab, Krong Reap 5. Lao: Raphanasuan 6. Malay: Rawana or Wana

7. Maranao: Lawana 8. Tamil: Iravanan 9. Thai: ทศกัณฐ์ , Thosakan (from Dashakanta or 'ten necked') 10. Yuan: Rahbanasun

Birth Ravana was born to a great sage Vishrava (or Vesamuni), and his wife, the daitya princess Kaikesi. He was born in the Devagana gotra, as his grandfather, the sage Pulastya, was one of the ten Prajapatis or mind-born sons of Brahma and one of the Saptarishi (Seven Great Sages Rishi) in the first Manvantara.

Kaikesi was the daughter of, Sumali (or Sumalaya), king of the Daityas. He wished Kaikesi to marry the most powerful being in the mortal world, so as to produce an exceptional heir. He rejected the kings of the world, as they were less powerful than him. Kaikesi searched among the sages and finally chose Vishrava, the father of Kubera. Ravana was thus partly Brahmin and partly Daitya.

Kartavirya Arjuna humbles Ravana The Ramayana tells that Ravana had close connections with region of the Yadus, which included Gujarat, parts of Maharashtra and Rajasthan up to Mathura south of Delhi. Ravana is related to Lavanasura, also regarded as a Rakshasa, of Madhupura (Mathura) in the region of the Surasenas, who was conquered and killed

by Shatrughna, youngest brother of Rama.

After worshipping a Shiva Linga on the banks of the Narmada, in the more central Yadu region, Ravana was captured and held under the control of King Kartavirya Arjuna, one of the greatest Yadu kings. It is very clear from the references in the Ramayana that Ravana was no commoner among the Humans or Asuras, a great chanter of the Sama Veda.

Tapas to Brahma

His brothers were Vibhishana, Kumbhakarna and Ahiravana. Through his mother, he was related to the daityas Maricha and Subahu. Kaikesi also produced a daughter, Meenakshi (‘girl with fish like eyes’), although later she was dubbed the infamous Shoorpanakha - ‘winnow-like nails’.

Following his initial training, Ravana performed an intense penance to Brahma – the Creator lasting several years. During his penance, Ravana cut off his head 10 times as a sacrifice to appease Brahma. Each time he sliced his head off a new head arose, thus enabling him to continue his penance. At last, Brahma, pleased with his austerity, appeared after his 10th decapitation and offered him a boon. Ravana asked for immortality, which Brahma refused to give, but gave him the celestial nectar of immortality. The nectar of immortality, stored under his navel, dictated that he could not be vanquished for as long as it lasted.

His father Vishrava noted that while Ravana was aggressive and arrogant, he was also an exemplary scholar. Under Vishrava’s tutelage, Ravana mastered the Vedas, the holy books, and also the arts and ways of Kshatriyas (warriors). Ravana was also an excellent veena player and the sign of his flag had a picture of veena on it. Sumali, his mother’s father, worked hard in secret to ensure that Ravana retained the ethics of the Daityas.

Ravana also asked for absolute invulnerability from and supremacy over gods, heavenly spirits, other Rakshas, serpents, and wild beasts.

Contemptuous of mortal men, he did not ask for protection from these. Brahma granted him these boons in addition to his 10 severed heads and great strength by way of knowledge of divine weapons and magic. Thus Ravana known as ‘Dasamukha’ (Dasa = ten, mukha = mouth/face).

Even though he was partly Brahmin and partly Rakshas, Rama praised Ravana as Mahabrahmin. Rama had to do Ashwamedha yagna as penance for killing a Brahmin (Brahmahatyadosha).

King of Lanka After winning these boons, Ravana sought out his grandfather, Sumali, and assumed leadership over his army. He then set his sights on capturing the island city of Lanka (present day Sri Lanka).

Lanka was an idyllic city, created by the celestial architect Vishwakarma for Kubera, the treasurer of the gods. Kubera had generously shared all that he owned with Ravana and the latter's siblings, who were Kubera's half-brothers and half-sister through his stepmother Kaikesi. However, Ravana demanded Lanka wholly from him, threatening to take it by force. Vishrava, advised Kubera to give it up to him, as Ravana was now undefeatable.

Although Ravana usurped Lanka, he was nevertheless regarded as a benevolent and effective ruler. Lanka flourished under his rule, to the extent that it is said the poorest of houses had vessels of gold to eat and drink off, and hunger was unknown in the kingdom.

Devotee of Lord Shiva Following his conquest of Lanka, Ravana encountered Shiva at his abode in Kailash. Here Ravana attempted to uproot and move the mountain on a whim. Shiva, annoyed by Ravana’s arrogance, pressed his small Toe on Kailash, pinning him firmly and painfully under it. His ganas – attendants informed Ravana of whom he had crossed, upon which Ravana became penitent.

He composed and sang songs praising Shiva, and is said to have done so for years until Shiva released him from his bondage.

Pleased with his resilience and devotion, Shiva gave to him the divine sword Chandrahas (‘Moonblade’). It was during this incident that he acquired the name ‘Ravana’, meaning ‘(He) Of the terrifying roar’, given to him by Shiva - the earth is said to have quaked at Ravana’s cry of pain when the mountain was pinned on him. Ravana in turn became a lifelong devotee of Lord Shiva and is said to have composed the hymn known as Shiva Tandava Stotra.

Lord Shiva had given his sword Chandrahasa with a caveat that if it was used for unjust causes, it would return to the three eyed one and Ravana’s days would be numbered. Ravana uses the sword to kill Jatayu when kidnapping Sita and it disappears when he uses it to kill Jatayu.

After Ravana had been given the Celestial juice of Immortality by Brahma, he went on to please Shiva. He cut his head and put it as sacrifice for pleasing Shiva, but Shiva replaced his head with a new one. This was repeated Nine times, on which Shiva was happy and pleased with Ravana’s resilience and devotion. Thus he also got name Dasa-sheesha.

Emperor of the Three Worlds His abilities now truly awe-inspiring, Ravana proceeded on a series of campaigns, conquering humans, celestials and other demons. Conquering the netherworld completely, he left his brother Ahiravana as king. He became supreme overlord of all asuras in the three worlds, making an alliance with the Nivatakavachas and Kalakeyas, two clans he was unable to subdue. Conquering several kingdoms of the human world, he performed the suitable sacrifices and was crowned Emperor.

Kubera at one point chastised Ravana for his cruelty and greed, greatly angering him.

Proceeding to the heavens, Ravana fought and defeated devas, singling out his brother for particular humiliation. By force he gained command over the gods, celestials, and the serpent races. At the time of the Ramayana, set several hundred years later, Ravana is shown as dominating all human and divine races - so much so that he can command the Sun’s rising and setting.

Women Ravana was known for his virility and his aggressive conquests of women. Ravana had several wives, foremost of who was Mandodari daughter of Mayasura and an apsara named Hema.

Mandodari was renowned for her wisdom and grace as well as beauty and chastity. She is often compared to Sita, the most beautiful woman described in Indian spiritualism.

In addition to his wives, Ravana maintained a harem of incredible size populated with women whom he captured in his many conquests, many of them accepted and lived happily in his harem for his great manhood, power, and knowledge of different subjects. Ravana was known to force himself upon any woman who rejected his advances. Two significant encounters occurred that would shape the course of the Ramayana.

The first was the encounter with the sage-woman Vedavati. Vedavati had been performing penance with the intention of winning Vishnu as her husband. Ravana met her at her hermitage, her beauty enhanced by the austerities she had performed. He proposes to her and is rejected.

Ravana mocks her austerities and her devotion to Vishnu; finding himself firmly rejected at every turn, he tries to molest Vedavati, pulling her hair.

This greatly incensed her, and she forthwith cut off her hair, and said she would enter into the fire before his eyes, adding, ‘Since I have been insulted in the forest by thee who art wicked-hearted, I shall be born again for thy destruction.’

So she entered the blazing fire, and celestial flowers fell all around. It was she who was born again as Sita, and was the moving cause of Ravana’s death, though Rama was the agent.

Vedavati is said to have been reborn as Sita, causing Ravana’s death and winning Vishnu (as Rama) as her husband.

The second was his encounter with the apsara Rambha, upon whom he forced himself. Rambha

was betrothed to Kubera’s son, but her plea that she was like a daughter to him did not deter Ravana. Angered at this, Kubera’s son cursed Ravana, stating that his ten heads would fall off if he forced himself upon any woman thereafter. This curse is said to have protected Sita’s chastity while she was Ravana’s captive for nearly a year.

Depiction in other Scriptures as Vishnu’s cursed doorkeeper In the Bhagavata Purana, Ravana and his brother, Kumbhakarna were said to be reincarnations of Jaya and Vijaya, gatekeepers at Vaikuntha, the abode of Vishnu and were cursed to be born in Earth for their insolence.

These gatekeepers refused entry to the Sanatha Kumara monks, who, because of their powers and austerity appeared as young children. For their insolence, the monks cursed them to be expelled from Vaikuntha and to be born on Earth as demons.

Vishnu agreed that they should be punished. They were given two choices that they could be born about 10 times as normal mortal people and followers of Vishnu, or three times as powerful and strong as enemies of Vishnu, for which they chose the latter one. Ravana was one of their second births as enemies of Vishnu.

Ravana’s family The family members of Ravana are hardly mentioned outside the Ramayana, not much can be said about them. They are presented here as they are in the Ramayana, which is viewed by some as being only the point of view of Rama devotees, but is the most complete account of the story that is known.

Ravana was married to Mandodari, the daughter of the celestial architect Maya, Dhanyamalini, and a third wife. He had seven sons from his three wives: 1.

2.

3.

4.

5.

6.

7.

Indrajit Prahasta Atikaya Akshayakumara Devantaka Narantaka Trishira

Ravana’s paternal grandfather was Pulastya, son of Brahma. Ravana’s maternal grandfather was Malyavan, who was against the war with Rama, and his maternal grandmother was Tataki.

Ravana also had a maternal uncle, Maricha – the brother of Kaikesi.

Ravana had six brothers and two sisters: 1. Kubera - the King of North direction and the Guardian of Heavenly Wealth. He was an older half-brother of Ravana. They were born to the same father by different mothers.

2. Vibhishana - A great follower of Rama and one of the most important characters in the Ramayana. As a minister and brother of Ravana, he spoke the Truth without fear and advised Ravana to return Kidnapped Sita and uphold Dharma. Ravana not only rejected this sane advice, but also banished him from his kingdom. Vibhishana sought protection from Rama, which was granted without hesitation. He is known as a great devotee of Rama.

3. Kumbhakarna – He is one of the most jovial demons in Hindu history. When offered a boon by Brahma, he was tricked into asking for unending sleep! A horrified Ravana, out of brotherly love, persuaded Brahma to amend the boon. Brahma mitigated the power of the boon by making Kumbhakarna sleep for six months and being awake for rest six months of a year (in some versions, he is awake for one day out of the year). During the war with Rama, Kumbhakarna was awakened from his sleep. He tried to persuade Ravana to follow Dharmic path and return Sita. And thus seek the mercy of Rama. But he too failed to mend the ways of Ravana.

However, he fought on the side of Ravana and was killed in the battlefield. Before dying he met Vibhishana and blessed him for following path of righteousness.

4. Khara – He is the king of Janasthan. He protected the northern kingdom of Lanka in the mainland and his kingdom bordered with the Kosala Kingdom, the kingdom of Rama. He was well-known for his superior skills in warfare.

5. Dushana - He remained deputy to Khara and served as the Viceroy of Janasthan.

6. Ahiravan – He was the King of the Underworld ruled by the rakshasas as guided by Ravana and Demon King Maya.

7. Kumbhini – She is the sister of Ravana and the wife of the demon Madhu, King of Mathura. She was the mother of Lavanasura who became the powerful king of Mathura who used to eat the sages. He was ultimately killed by Shatrughana – the younger brother of Rama. Kumbhini was renowned for her beauty and later retired to the sea for penance.

8. Surpanakha – She was the other evil sister of Ravana. She had fish like eyes and named Meenakshi. She later on developed winnow like ears and came to be known as Surpanakha. She was the ultimate root of the kidnapping of Sita. She was the one who instigated her brothers to wage a war against Rama.

There are several temples where Ravana is worshipped. Ravana is considered most revered devotee of Lord Shiva. The images of Ravana are seen associated with Shiva at some places.

There is a huge Shivalinga in Kakinada, Andhra Pradesh, supposedly installed by Ravana himself, with a statue of Ravana nearby. Shivalinga and Ravana are both worshiped by the fishermen community there.

Thousands of Kanyakubja Brahmins of the village Ravangram of Netaran, in the Vidisha District of Madhya Pradesh, perform daily puja (worship) in the Ravana temple and offer naivedyam (a ritual

of sacrifice to the Gods. Centuries ago King Shiv Shankar built a Ravana temple at Kanpur, Uttar Pradesh. The Ravana temple is opened once in a year, on Dashehra Day, to perform puja for the welfare of Ravana.

A Jain temple in Alvar, Rajasthan is called the Ravana Parsvanath Temple. The legend says that Ravana used to worship Parsvanath daily. While Ravana was on tour to Alvar he realized that he forgot to bring the image of Parsvanath.

Mandodari, Ravana’s wife, is said to have made an image of Parsvanath immediately. Hence there exists a Ravana Parsvanath temple at Alvar.

Ravana is said to have married Princess Mandodari at a place about 32 kilometers away from Jodhpur, which is now called Mandor. There is a mandap (altar or pavilion) where Ravana is said to have married Mandodari, and which the local people call Ravan Ki Chanwari.

At the altar can also be found the images of Saptamatri (Seven Mothers) flanked by Ganesha and Veerabhadra. The Saptamatri images are said to precede the time of the Pratihara Dynasty (founded in the 6th Century AD) and are in fact reminiscent of the images of seven female deities of Harappa - the oldest civilization in India. In the nearby stepwell, a stone bears a script that resembles the Harappan script.

The Dave Brahmins of Mudgal Gotra, Jodhpur/Mandor who were originally from Gujarat, claim to be the descendants of Ravana. It is said that since time immemorial they are performing the shraddh (death anniversary) of Ravana on Dashehra Day every year. They offer pind daan and take a bath after that ritual. They recently erected a Ravana temple in Jodhpur, where daily puja is performed.

Arguments in Favor of Ravana While often thought of mainly as the infamous 10headed demon, Ravana was also a notable scholar of the Vedas.

A not widely known metaphorical interpretation of Ravana’s having ten heads is that the heads are a symbolic way to show the world about his knowledge. He was fully aware of the contents of the six Shastras. His knowledge of the six Shastras as well as his knowledge of the four Vedas, ten Holy Scriptures in all, is by this interpretation considered the inner meaning of the belief that Ravana had ten heads. He even knew that Ram was Narayana (Lord Vishnu) himself, who had come in human form to redeme him of the curse upon him by Sanat Kumaras.

However, since there was no other way for him to reach to Narayana, he had to cultivate wanton wickedness, violence and hatred, and invite Rama to kill him. Of course, this might be called a type of devotion that is stupid and infamous. But his inner aim was to cross the ocean of birth and death, through that act of self abnegation and surrender to Narayana.

Ravana and warfare Ravana was the first to discover missiles and bombs. This is proved in the Mahabharata. They were filled with venom and were called Nagashara, Agnishara and poisoned arrows.

These missiles were shot with a machine like a bow. Ravana’s flag was the sun and moon flag with a drawing of Ravana in the centre. This flag is drawn in the Ravana Katha Ola leaf book. This flag was carried to the war front by the people of Hewaheta which belonged to then Mayarata. It was in possession of Wilvala Raja Maha Viharaya but now in the Kandy museum.

Ravana was a mighty Emperor who ruled over seven continents from Lanka. They were the modern South America, and Southern Europe; Himalaya including the Hindukush mountain range and continents up to Madagascar (Dr. Suriya Gunasekara - Rivira 2007).

Ravana’s deadly flaw was his arrogance. When Brahma conferred on him a boon and Ravana asked that the Devas should not be able to inflict harm on him. He did not think it worthwhile to ask for protection from men or animals as he was so physically powerful.

As a result, Vishnu had to incarnate himself as Rama, a human being and it is an army of monkeys, led by Hanuman, which assists Rama in liberating Sita from Ravana’s clutches and vanquishing him. Ravana did not take Rama seriously, as he thought that no human being could pose a threat to him. Legend says that being a Brahmin, Ravana performed the necessary Vedic rituals (pujas) for Rama before the war between himself and Rama. This is just one of the perfect qualities he possessed.

When Rama and Ravana meets in battle, it is characteristic of Ravana to exhibit his skill, and to speak arrogantly of crushing Rama to bits.

Meanwhile, Rama simply goes about his task and sends his final weapon, the ‘Brahmasthra’ aiming at his heart. It was Vibishana’s advice that made Rama to kill Ravana. However, Rama, in recognition of the fact that he met his match and that Ravana was a Brahmin by birth, well-versed in the Vedas and boundless in his knowledge of Sanskrit, ordered that the funeral arrangements for Ravana be that appropriate for his greatness.

Ravana’s life is a typical example of brilliance gone wrong. He was given the very best instruction and was truly great in his abilities and achievements but never learnt the lesson of humbleness. His egoism and pride were boundless. Instead of following the path of Dharma, he consistently chose to break it. Instead of gaining fame for his countless good qualities, he was known for his improper behavior. His atrocities kept growing in number and eventually became so terrible, that it took an incarnation of Vishnu to subdue him.

Most who have read Ramayana wonder why Ravana, who lusted after Sita and kept her in captivity for years, but did not violate her. He repeatedly requested her to become his wife, but she refused his advances. Pious readers are prejudiced and prone to the understanding that Sita’s purity made her inviolable. However, Ravana had the benefit of power, and she was his captive. It is said that Ravana’s mother Queen Kaikesi and Queen Mandodari dissuaded him from violating Sita. It is even possible to argue that, having kidnapped her, Ravana wished to have Sita for himself only if she gave her consent; to do otherwise was to abandon the badge of honor the mightiest carried. What an extraordinary high

discipline Ravana maintained. Right beside him, subject to his great power, was a woman for whom he had a burning desire, and yet he restrained himself.

However, some interpreters, such as the 19th century Bengali writer, Madhusudan Dutt (18241873), were of the view that ‘Ravana displayed the qualities of masculinity, honor, faithfulness, dependability, and justice to a great extent. Though the character of Ravana may seem like a closed book, there is sufficient plurality in Indian traditions that even Ravana is capable of some recuperation.’

The Tamil Nadu countryside is exposed to folk forms that celebrate Ravana as a hero and Rama as the villain who treated women unfairly. Many Tamils know the Ramayana through its Tamil version, the Kamban Ramayanam. In it, Ravana is highly venerated as a Vedic scholar, an expert of music, a warrior—as an embodiment of everything moral. In short, Ravana is a tragic hero, not a villain.

Details pertaining to Ravana could be found from ‘Ravana Katha’ the Ola Book written by Mahakappinna Wickramasinghe Adigar of Nilgala Walauwa. This book contains auspicious times and mantra’s (occult science) of King Ravana.

‘Ravana was a globally reputed and valued great intellectual. He was the author of many books.

However, parts of few books are found. They are the Samaveda, Nadi Prakasha, Kumara Tantra, Uddisha Tantra, Prakrurtha Kamadhenu, and Sivathandawa Sthothra and the Ayurvedic book ‘Arka Prakasha’. His superior acquaintance in Sanskrit can be evaluated from Sivathandawa Sthothra and further he was a proficient Ayurvedic Physician. The art of distilling of Arka and the preparation of Asawa was his invention states Ayurvedic history. He invented the ‘Varuni’ machine to brew Arka. Ravana was the founder of SINDHURAM medicine. These medicine cured wounds instantly. He was known as Vaidya Shiromani as he rendered valuable service to Ayurveda. He was a divine pharmacologist and a Ravana Dhayana yogi”. Ravana is the historical King of Heladiva

During Ravana’s time, the kingdom “Lanka” was divided between three rulers by the queen Mandratha. Namely Tharaka; who ruled from a location near the current day Kelaniya, Surapadma; who ruled from the southern parts near Tissamaharama. The third, Sinha-Mukha did not have a city to rule from. Thus he called upon the greatest architect and engineer of all time, Maya-Asura (Known to some as “Vishwakarma”) to build him the city “Lankapura”. (Legend says this is Atlantis itself) But soon, the king Surapadma had a dispute with a foreign king and takes him into custody and brings him to Lanka. This triggers an event that shapes the history of the country. A prince named Kathira (Later renamed “Mahasena” because of bringing a great army), comes to Lanka (The place he set his armies is currently known as “Katharagama” – Kathira-Gama broken down–) and rescues the abducted prince by killing Surapadma.

Unfortunately, during this time, Tharaka and Sinha-Mukha leave their strongholds and escape from the country. The country goes to the hands of a king named Kubera.

It is then Ravana overthrows the attacker Kubera and secures the country and most importantly, the “Pushpaka”, the flying machine. Kubera might not have known to use it, but Ravana who had much knowledge given to him by his father and his studies of the Vedas might have had an idea how to fly the thing. From the stories that are told about queen Devayani showing off the battle capabilities of the Pushpaka, Ravana might have figured out that it would be a great advantage to have such a craft.

He took the country into a period of utmost prosperity. It is rumored that the poorest of the houses in the country had golden pots to feed from.

The people knew not the meaning of hunger. It is this prosperous culture, did Rama decided to bring down, and it all happened because of a single female.

Ravana’s last references are in the war that he made with Rama. He was quite an adversary to Rama. Given the fact of his knowledge of science and warrior tactics Rama was no match for him.

But the inside help Rama got from Vibhishana seems to have worked for him. If not for that, the story would have been told in a different manner.

Dasis Ravana Maha Ravana – Ayurveda

Dasis Ravana and

It is said there were 11 Ravanas found in Sinhalese history such as Nala Ravana, Manu ravana, Punu ravana and Dasis Ravana. The most famous Ravana is the king who fought with Indian Hindu Rama. He is called Dasis Ravana which means the king with 10 great talents. The Dasis Ravana lived lived nearly 5000 years ago in Sri Lanka. He was a descendant of Surya Wansha and Hela Raskshasa tribe. He was one of the best fighters in Angampora, the traditional martial arts of ancient Sinhale.

Basically, Ravana was a worshiper of nature and used to hate the Aryans Rishis and deities killing their totems in yajnyas. Manu enjoins killing of animals in Yajnyas as Madhupark [p.66, ‘Ravana aur uski lanka’]. It therefore follows that Ramayana is a story of conflict between Adivasi cultures versus Aryans culture. ‘Marathi Vishva Kosh’ vol.

14, p. 781 mentioned Ram and Lakshmana driving away Maricha, and Subahu from the Yajnya of Vishwamitra. Ramaswami Periyar observed that Ravana hated Vedic deities and Rishis because they were indulging in cruelly killing of animals and there was no other reason.

Ravana had started a struggle against the Vedic Yajnyas to protect the culture of Adivasis and his Rakshasa Gana. ‘Raksha’ means to protect.

Acharya Chatursen named his book ‘Wayam Raksham’, meaning ‘we protect’ [p.131, ‘Wayam Raksham’ by Acharya Chatursen] Aryans always hated the Adivasis as seen by depicting them as enemies of Gods and men.

King Dasis Ravana was a great Scholar in Ayurvedic medicine. He was the person who invented Arka Shastra. The book Arka Prakshaya reveals this truth to the present world. As his willingness to research in Ayurvedic medicine he wrote several books revealing the cures for many diseases.

In one book he wrote ‘Eating beef cause to infect ninety eight new diseases to human beings’. The book ‘Kumara Tantraya’ reveals the treatments for infant diseases was written by him at the request of his pregnant queen Mandodari.

He has children and the eldest one was Indrajith also known as Meghanada who followed his father’s steps. There are some hints in Sri Lankan rock inscriptions about the daughter of King Dasis Ravana.

King Ravana’s kingdom was Lankapura. The kingdom is almost disappeared today. But If you keen on Sri Lankan folklore and ola manuscripts there you can find some remaining sites of Lankapura today known as Sigiriya and Trincomalee.

He was the first king flew over the world with his aeroplane, known Dandumonaraya or Vimanaya, Kashtawahana.

Some evidence of Dandumonaraya the aeroplane is found in Rock inscriptions, Jataka Stories and Ola manuscripts.

The Sinhalese folk stories are enriched with Ravana Stories.

Vedic Yajnyas

Was Ravana a Buddhist?

Ravana was contemporary of Buddha (Kashyapa) and has attended His discourses and believed in Buddha’s karuna and non violence. Acharya Narendra Deva in his ‘Buddha Darshna’ describes Ravana asking one hundred questions to the Buddha about Buddhist doctrine like Nirvana. [p.

53-54, Ravana aur Uski Lanka] Ravana has accepted the concept of Nibbana and Shunyata of the Buddhists.

As Ravana was unbeatable, Rama had to acquire a special weapon to kill Ravana. Lakshmana got severely injured in the battle but he was saved by the magical herbs from the Himalayas. Finally Rama defeated Ravana and that was the end of the empire of Ravana. Ravana lost his life and his virtues because of his Karmas. His ego was solely responsible for his devastation. In fact Ravana used the tendencies of arrogance, lust, ego etc., amidst numerous virtues to attain to salvation in the hands of Rama and thus redeem the curse inflicted upon him.

Valmiki in his Ramayana introduces Guha as a friend of Rama.

‘The king of that territory, Guha by name, was a friend of Sri Rama, dear to him as his own life. He was a Nishada by birth, possessed of bodily as well as military strength [owning as he did a large army consisting of all the four limbs, viz., elephants, chariots, horsemen and foot soldiers] and well-known as a ruler of Nishadas.’ - Valmiki Ramayana, Ayodhya Kanda, Canto L, Sloka 33 ‘But the epic of Valmiki is silent about details such as how and when Rama and Guha became friends’. It just mentions they were close friends.

Guha was no ordinary mortal. He was the Chieftain of the tribe of the Nishadas - a man of great prestige and power. By no means he was an ordinary hunter. When Guha heard that Sri Rama was in his Kingdom, he leapt with joy and rushed towards Sri Rama to greet him. But when Sri Rama and Lakshmana rose to greet him, he became calm and peaceful and hesitated even to speak to his guests.

Sri Rama, perceiving Guha’s hesitation, hugged him to his bosom and holding him at arm’s length introduced him to Lakshmana. ‘Do you remember him, Lakshmana? He is my dearest friend Guha, the King of Sarayu’. Never did Sri Rama mention that Guha was a hunter, much below their status, even to get acquainted.

Guha, the Lord of the Nishadas, for whom Rama had waited for a long time with Sita and Lakshmana, on the banks of the river Ganga. A hunter by profession, he lorded over the jungle at Sarayu. Valmiki, in his Ramayana, says that Lakshmana was amazed and puzzled by the compassion that Rama showed to Guha and the reciprocating love that Guha had for Sri Rama.

Guha had unbounded love for the Royal family of the Ikshavahus, of which Sri Rama was a representative, a superior human being, with all the Kalyana Gunas of the Lord Almighty.

But such was the compassion of Sri Rama, that he considered all human beings as his friend irrespective of their status, position in life, caste,

creed, or religion. Each one of us carries the same potentiality of transformation.

Once it happened that in the forests of Naimisharanya, the assembled sages accosted Romaharshana to tell them about the Mahima of Shiva, and he replied that he would gladly do so.

But nothing that he is going to speak is from his own imagination - these are, as told by the Sage Narada, who had heard it from his Father Brahma.

Thus the 24,000 slokas of Shiva Purana had been recited by Brahma to Narada, who had taught them to Romaharshna, the able disciple of Veda Vyasa. This story known as Shivaratri Vrata from the Shiva Purana has been retold many times, but not in the context that I am going to describe.

Among the Hindu Trinity, Brahma and Vishnu often worship Shiva. It so happens that it is the lunar day, which to us is the Shivaratri. And since they worship the Lord, with absolute dedication and devotion, fasting and keeping awake during the night, it is known as a the Shivaratri Vrata.

Rurudruha, was a hunter, very cruel and evil to the core with no belief in God or religion. He hunted animals in the forests, but his specialist was to kill deer for his food and rob the wayfarers who frequented the forest that he was operating in. He was a thief par excellence renowned for committing burglary in those houses where the owners had left and kept it under lock and key.

On a Shivaratri day, his family consisting of his wife, children and elderly parents felt very hungry,

as he could not find any animal to kill. He waited the whole day in the forest, but his luck did not turn. It was evening time and very soon darkness had crept in. As a last resort Rurudruha found a water-hole and decided to keep a night long vigil, hoping that sooner or later some animal would show up. Very craftily he climbed up a tree next to the water-hole with a pot of water in case he felt thirsty. He did not know the tree which he climbed was a Bilva tree and that there was a Shiva Linga beneath the branch on which he was perched.

said: ‘Kill me but spare the others. They need to stay alive to look after the children.’

His wait did not go in vain. Very soon a doe was sighted and the hunter picked up his bow and arrow, to kill the animal. But this activity of Rurudruha, had shook the tree branch and some bilva leaves fell on the Shiva Linga, right below him. The shaking of the tree branch also shook the pot of water, which spilled on the head of the Linga.

Among the Trinity, it is said, that the one Lord who is very easy to be propitiated is Shiva. Shiva now removed all evil thoughts from the mind of the hunter Rurudruha, who spared the deer from being killed.

All this activity alerted the doe, which beseeched the Hunter. ‘Don’t kill me now. I have a family, with a husband and children. Let me go now and I shall bid farewell to them and return here to be your food.’

But the hunter was not to be so easily deceived. He forced the doe to take a vow and then let it go.

After a short while, another doe appeared on the scene and the entire drama was repeated, right from the shaking of the tree till the taking of the vow by the second doe, which was also married to the husband of the first doe.

The hunter Rurudruha was reluctant to let go of the second doe, but he felt some compassion, for the poor animal, for the first time in his life!

Time further elapsed. This time a full grown deer came to the water-hole to drink the water. As usual, the third time the hunter fitted his arrow to the bow and the branch of the tree on which he was sitting shook, some bilva leaves fell on the head of the Shiva Linga and some water spilled from the pot on the Linga and the deer, fully alerted by these activities promised the hunter, that if he let him go then, he would return with his entire family, to become his food.

A promise is a promise. After some time, the two does, with their children and the deer presented themselves before the hunter Rurudruha and each

At this the baby deer said: ‘No, No, do not kill our parents. We do not want to stay alive after our parents are gone’. This startled the hunter. He was surprised that the deer family could be so accommodating. He shook in disbelief. And that shook the Bilva tree once again, some leaves fell on the Linga and the pot emptied its water on the head of the Shiva Linga.

The all compassionate Shiva was so pleased by the action of the hunter, he himself appeared before Rurudruha and said: ‘From now on your name will be GUHA. You will be so blessed that Sri Rama, will become your guest and the best of friends.’

‘Priya GUHA nivedhitha pada Rama’ ‘My Rama, Who was worshipped by his friend Guha, My Rama’

Valmiki Ramayana Sarga 50 Rama bids farewell to his birth-place Ayodhya and reaches the bank of the holy Ganga. There, Nishadas offers welcome reception to Rama and others.

Having traveled the extensive and beautiful Kosala territory and standing with his face turned towards Ayodhya, the wise Rama with joined palms spoke the following words: ‘I bid farewell to you, Oh best of the cities, carefully protected by Dasaratha born in Kakutstha dynasty, as well as of the deities who protect you and dwell in you. After getting relieved from exile in the forest and thus freed from the debt to the emperor, I shall see you again, duly getting united with my mother and father.’

Lifting his right arm and wearing a woeful look, his face covered with tears, Rama possessing lovely

reddish eyes, spoke them to the people hailing from the countryside (as follows) : ‘Mercy and compassion according to my worth (in your view) have been shown to me by you. Keeping agony for a long time is undesirable. Let each return to accomplish your desired object (attending to your house-hold work)!’

Respectfully saluting the high soled prince and going round him clockwise (as a mark of reverence), those men stood rooted here and there, wailing frightfully. While they were lamenting thus unceasingly, Rama passed beyond their sight, as the sun sinks out of view at nightfall. Then Rama, a tiger among men, in his chariot, crossed Kosala territory, which was rich in grain and treasure, inhabited by men given to charity, benevolent and free from every danger, pleasing, full of temples and sacrificial stakes, adorned with gardens and mango-orchards, intersected by ponds full of water, populated by contented and well nourished people, abounded in herds of cows which deserved to be seen by all kings and which re-echoed to the chanting of religious texts.

Rama, the best among the resolute, moved into the middle of a happy and prosperous kingdom, abounding in lovely gardens and fit to be enjoyed by kings. There, Rama beheld the celestial and lovely river of Ganga with its tree tributaries, carrying clear waters without green moss and frequented by sages.

The River Ganga was adorned with splendid hermitages within easy distance from one another, with pools overflowing with water, visited at suitable hours by celestial nymphs thrilling with rapture. The blessed river was graced by gods and demons, Gandharvas (celestial musicians) and kinnaras and was constantly visited by consorts of Nagas and Gandharvas. The well known river was hemmed in by hills serving as the play- ground of hundreds of celestials and embellished with hundreds of celestial gardens; it coursed through the heavens for the benefit of gods and which in heaven was named “The stream of Golden Lotuses”.

The holy river, the sound of whose clashing waves and its striking with rocks resembled a deep laughter, having a bright smile as white as a foam, its waters reduced at some places to the shape of a maiden’s plaited locks, was rendered beautiful at

some places by whirl pools. At some places, its waters were still and deep. At some places, they were disturbed with violent agitation. At some places, they made a deep roaring sound. At some places, they were having a terrific noise. Hosts of gods took a dip into its water. It was adorned by white lotuses. It was hemmed in, with expanse of small islands and at some places, lined with white sands. The river was rendered resonant by swans and cranes, was graced with cackling of Chakrawaka birds and other birds which are in rut all through the year kept hovering on its water. At some places the river was adorned with trees growing on its banks encircling like garlands, at some places crowded with thick cluster of lotuses.

At some places, it was graced with beds of water lilies in the form of buds and at some places, it was reddened with the pollen of numerous flowers, as though excited with passion. Having every aggregation of dirt removed, the river presented a spotlessly clear appearance like a crystal. The interior of the forest was reddened noisy again and again by the elephants guarding the quarters, by the ruttiest wild elephants and the elephants of excellent breed used for riding by gods.

Surrounded by fruits and flowers and tender leaves, shrubs and birds, it looked like a young woman artistically decked with the best of jewels.

The river was infested with dolphins, crocodiles and snakes.

Rama, the mighty armed, reached the river Ganga, which is devoid of sins and which dispels all sins, which had fallen from the mass of matted hair of Lord Shankara through the spiritual power of Emperor Bhagiratha, which is rendered noisy by cranes and herons, which is a consort of the ocean and which is in the vicinity of Sringaverapura (the modern Singraur).

Beholding the river Ganga with its waves covering whirlpools, Rama the great warrior said to Sumantra the charioteer as follows: “We shall halt here itself today. Oh, charioteer! Not far from the river stands this very large sacred fig tree with its many flowers and shoots. We shall stay here itself. I shall see (from here) the excellent river Ganga, which is auspicious and whose waters deserve to be respected by gods, men, Gandharvas, beasts, reptiles and birds.

Saying ‘so be it’ and nothing more to Rama, Lakshmana and Sumantra too then directed the horses to that sacred fig tree. Rama, the delight of Ikshvaku dynasty, reached that beautiful tree and got down from the chariot along with Sita and Lakshmana. Sumantra too dismounted from the chariot, unyoked the superb horses after which with joined palms, he seated himself near Rama at the foot of the tree. There, a king named Guha was Rama’s friend dear to him as his own life. He was Nishada by birth, a strong man and well known as a ruler of Nishadas.

Hearing of Rama the tiger among men having come to his territory, he approached the prince, escorted by elderly ministers and relatives. Seeing from a distance the king of Nishada coming, Rama along with Lakshmana thereupon went forth to meet Guha. Closely embracing Rama, Guha who felt disturbed, spoke to him, “This city too is as much as Ayodhya to you. What can I do for you? Oh mighty armed! Who indeed will get such a lovely guest?”

Having brought pristine cooked rice of excellent quality and other dishes of various kinds, he then quickly offered him water to wash his hands and spoke as follows: “Welcome to you, Oh, mighty armed! All this land is yours. We are your servants.

You are the Lord. Rule over our kingdom in an efficient way. Here have arrived various kinds of dishes, drinks and syrups as also excellent beds (for you to sleep on) and food for your horses.

To Guha who was speaking as aforesaid, Rama replied thus: “We stand honored by you, by your very visit to us on foot, as well as your show of affection and are pleased with you". Pressing gently with his muscular arms, Rama spoke these words: “Oh, Guha! Thank heaven that I am seeing you in good health with your relatives. Is all well with the kingdom, the allies and the treasure? I know your affection by which all this is extensively well arranged by you. But I am not in a position indeed to accept it. Know me as under a vow to be an ascetic, wearing the robes of bark and deerskin and by piety, I am determined to live in the forest by eating roots and fruits only. I desire nothing but a little forage for the horses. By being provided with this much at the present moment, I shall be duly satisfied by you. These horses were cherished

by the king Dasaratha, my father. I shall feel honored by these horses being duly fed.”

Then Guha on that spot commanded his men as follows: “Let water for drinking and forage be supplied promptly to horses” Having worshipped the evening twilight appearing in the west, with an upper garment made of bark (on his person); Rama then took for food only water brought by Lakshmana himself. Having washed the feet of Rama who was lying on the ground along with his consort, Lakshmana then came and stood near a tree. Guha too along with the charioteer conversed with Lakshmana and thereafter wielding a bow; alertly kept a vigil over Rama. The illustrious, lofty minded and the highsoled son of Dasaratha, who had never seen suffering and who deserved all comforts, remained lying on the ground thereafter, while that long night passed away.

Valmiki Ramayana Ayodhya Kanda Sarga 52 As per instructions of Rama, Guha gets a boat ready. Sumantra requests Rama to take him as a personal attendant to the forest, but Rama declines his offer and after reasoning with him, sends him back to Ayodhya. Rama and Lakshmana mat their hair with the latex of a banyan tree procured by Guha. On reaching the middle of the stream Sita offers prayers to Mother Ganga (the deity presiding over the stream) and after crossing the river, all the three halt for the night at the foot of a tree.

That night having given way to dawn, the illustrious Rama with a broad chest spoke (as follows) to Lakshmana, the son of Sumitra and who was endowed with auspicious signs: “Oh, dear brother! This is the hour of sunrise. The auspicious night has departed. That bird of dark plumage, the cuckoo, is singing. Hear the cries of peacocks resounding in the forest. Let us cross the swiftflowing Ganga River that gushes to the sea.”

The river Ganga, when brought down from heaven by the austerities of Emperor Bhagiratha, followed the latter to the subterranean regions in

order to consecrate the remains of his great grand uncles. In its course, it inundated the sacrificial ground of king Jahnu, who in his anger, drank up its waters. But the gods and sages and particularly Bhagiratha appeased his anger and he consented to release the waters through his ears. The river is thereafter regarded as his daughter.

when adversity has come to you. Living in the forest along with Sita and your brother, you will obtain the same position as one who has conquered the three worlds. We are actually ruined, in that, disappointed in our hopes by you too; we shall fall under the sway of Kaikeyi the sinful woman and reap the suffering.”

Lakshmana, the delight of his friends, having understood the words of Rama, called Guha as well as Sumantra and stood in front of his brother.

Hearing the command of Rama, Guha quickly received it, invited his ministers and spoke to them as follows: “Let a beautiful boat that is solidly constructed, sails well and a helmsman in it, be brought to the bank to carry this hero across!”

Sumantra the charioteer thus speaking, wept for a long time, stricken with grief, seeing Rama, equal to his soul, departing to a distance.

Hearing that command, the chief minister of King Guha brought a charming boat to the bank and reported the matter to Guha. Then, Guha with folded hands spoke to Rama as follows: “Oh, Lord!

Here, the boat has arrived. What more can I do for you? Oh, Rama resembling a son of divinity! Here is the boat for you to cross the river, which flows into the sea. Pray get into it.”

Then, Rama with great splendor, spoke to Guha as follows: “My desire has been accomplished by you.

Let us embark with all speed.”

Having equipped themselves with a quiver each with arrows, fastening their swords and armed with their bows, Rama and Lakshmana, with Sita, proceeded towards the river of Ganga. Sumantra joining his palms in humility, approached Rama who knew what is right and said, “What shall I do?”

Touching Sumantra with his auspicious right hand, Rama then said: “Oh, Sumantra! Return quickly to the king’s presence and be attentive in serving him.

Go now, that your service to me has been completed. Abandoning the chariot, I shall go on foot to the mighty forest,” Rama said.

Finding himself dismissed, Sumantra the charioteer was distressed and spoke to Rama, the tiger among men, as follows: “None in the world has had to suffer such a fate as yourself; that you should have to dwell in the forest with your brother and your consort as if you were an ordinary man! I think that there is no reward in leading a life of religious student or in studying religious scriptures or even in cultivating tenderness and straight forwardness,

Then, Rama again and again spoke these sweet words as follows to that charioteer, whose tears got dried up and who had sipped some water and got himself purified: “I do not see any one who is as great a friend of the Ikshvakus as you are.

(Pray) act in such a way that king Dasaratha may not lament about me. The king, his mind afflicted with grief, is aged as well. He is pressed down by a burden of passion. Hence, I tell you this. What so ever act that high-soled emperor may enjoin you to do, with intent to oblige the desire of Kaikeyi, it is to be done unhesitatingly. The kings indeed rule the states with this end in view that their will may not be frustrated in any undertaking.

Oh, Sumantra! Carry out everything in such a way that the said emperor neither finds it unpleasing nor gets tormented by grief. Only after performing respectful salutation to the old and venerable king, who has never known suffering and who has subdued his senses, you tell these words to him on my behalf. Indeed neither I nor Lakshmana nor Sita grieve for having moved from Ayodhya nor that we are going to dwell in a forest. After completing fourteen years, you will once more see Lakshmana, myself and Sita too returned apace from the forest.

Oh, Sumantra! This is what you should say to the king, my mother, all other queens and Kaikeyi. Tell Kausalya again and again that I am keeping good health. Thereafter, convey salutations at her feet on behalf of Sita as well as myself and Lakshmana the faithful man. Tell our salutations to the emperor too. Bring Bharata quickly. After his arrival, Bharata may be installed in the position, as desired by the king. When you embrace Bharata and install him in the office of the Prince Regent, the agony caused by the repentance felt by you on our account will not overpower you. Bharata too is to be told thus: “Treat without distinction all your mothers with the same regard as you behave

towards the king. As is your affection for Kaikeyi, so let it be for Sumitra and also the divine Kausalya, my mother. If you accept the princely kingdom with intent to please our father, it will be possible for you to enhance happiness in both the worlds (in this world and the next).”

Sumantra, who was being sent back by Rama, was agonized with grief after hearing the whole of that discourse and affectionately spoke to Rama as follows: “If I spoke to you fearlessly in a friendly tone without following courteousness, you ought to forgive my mode of expression, considering me as your devotee. How indeed can I return without you to that city, which through separation from you, has been reduced to the state of a mother stricken with grief due to separation from her son. By seeing my chariot on that day even with Rama in it, the people were lamenting so much. Now, if they see the chariot without Rama the city of Ayodhya will even be broken asunder. The city will be plunged in misery, like an army in which its commander is lost in a combat with the charioteer alone surviving, on seeing this chariot without you.

Thinking of you, who though residing far away are established foremost in their minds, the people of Ayodhya must have been deprived of their food today. The great perplexity that ensued, on the occasion of your exile, among the people (of Ayodhya), whose minds were depressed through grief on your account, was witnessed by you indeed, Oh, Rama! The cry of distress raised by the citizens (of Ayodhya) will be increased a hundredfold, when they see me with an empty chariot.

Further, shall I say to the queen Kausalya as follows: - ‘Your son, Rama has been taken by me to the house of his maternal uncle, do not grieve’? I cannot tell such words too which are untrue. How can I tell, ‘I abandoned your son in the forest’, which words are true but unkind? How will the excellent horses obedient to me, which carried yourself, Seetha and Lakshmana, draw the chariot bereft of you?

For this reason, I cannot go back to Ayodhya.

(Pray) permit me to accompany you to the forest. If you leave me even though I solicit you to take me with you, I shall enter a fire with chariot and all, here itself the moment I am forsaken by you. “Oh, Rama! With the help of the chariot, I shall ward off those animals in the forest, which create obstacles

to your austerities. The pleasure of driving your chariot has been obtained by me because of you and it is through you that I seek the happiness that comes in dwelling in a forest. Be graceful. I desire to become your close associate in the forest. I wish to hear your loving assent with the words ‘Be my close associate! “Oh, hero! If these horses too can render service to you, they can attain a supreme abode. By all means, I am leaving for good, Ayodhya or even heaven.

Dwelling in the forest, with my head bent low, I shall render service to you. As a doer of wicked deeds cannot enter Amaravati, the capital of Devendra, so also I cannot enter Ayodhya without you. This is indeed my desire that after reaching the end of your exile, I may take you back to the city of Ayodhya in this very chariot. So long as I am with you together in the forest, fourteen years will slip away momentarily. Otherwise than this, they will multiply a hundred- fold. “Oh, prince, who are so fond of your dependents! You ought not abandon me, your devoted servant, established in the path followed by the son of his master and always keeping within bounds.”

Rama, who was compassionate towards his dependents, spoke as follows to Sumantra, who was miserably entreating him again and again in many modes. “Oh, charioteer so fond of your master! I know your excellent devotion to me. Hear wherefore I send you from here to the city of Ayodhya. Seeing you, returning to Ayodhya, Kaikeyi, my younger mother will get the proof that Rama has gone to the forest. Having completely satisfied, about me having gone to forest, Kaikeyi will leave her strong suspicion that the virtuous king may be a person who speaks untruth. This is my first priority that my younger mother should get the extensive kingdom, protected by Bharata and thus ruled by her own son. For my pleasure and pleasure of the king, you go along with the chariot to Ayodhya and inform all the matters that you have been asked to tell each in the way you have been asked to do.”

Having spoken thus to the charioteer, the courageous Rama consoled him again and again.

Then, he spoke the following reasoned words to Guha: “Oh, Guha! This stay in the inhabited woods is not proper for me. My stay should definitely be in a hermitage. Let an action diverted towards that

aim be taken. I as such, wishing well of my father, Seetha as well as Lakshmana and having taken up a discipline to be followed by ascetics, want to proceed further, wearing matted hair. Please bring the latex of a banyan tree.”

Guha immediately brought that latex to the prince.

With that, Rama made matted hair to himself and to Lakshmana. Rama, tiger among men who possessed long arms wore the distinguished mark of an ascetic in the shape of matted hair. Then, Rama and Lakshmana the brothers clad in the bark of trees and wearing a round mass of matted locks (on their head) looked bright like two ascetic sages.

Having adopted the way of a hermit temporarily along with Lakshmana, Rama then accepted the vow of an ascetic life and spoke to Guha, his friend as follows: “Oh, Guha! Remain vigilant in defense, finance, internal security and public relations, for a kingdom is the most difficult one to be protected!”

Then Rama, who was a delight to Ikshvaku dynasty, bade farewell to Guha and departed quickly, remaining undistracted, along with his consort and together with Lakshmana. Seeing the boat on the bank of the river and keen to cross the swiftflowing Ganga, Rama spoke to Lakshmana as follows: “Oh, Lakshmana the tiger among men! You get into the boat stationed here unhurriedly afterwards, having helped Seetha the virtuous wife step into it.”

Hearing the command completely of his elder brother, the prudent Lakshmana, by not counteracting it, made Seetha to ascend the boat first and stepped into it afterwards. Then, the glorious Rama got into the boat himself. Thereafter, Guha the ruler of Nishadas commanded his kinsfolk to row them across the river. After ascending the boat, Rama too of mighty splendor then recited a sacred text (daiviim naavam etc) fit for brahmanas and Kshatriyas alike and conducive to his own good. Having sipped water as per scriptures and with extreme delight, Rama with Seetha made obeisance to that river. Lakshmana, of infinite splendor, followed suit. Bidding farewell to Guha with his army of men and Sumantra, Rama sat on the boat and directed the boatmen to move on.

Propelled by those splendid and vigorous oarsmen, that boat furnished with a pilot, rapidly moved

across the water. Coming to the middle of Bhagirathi river, the irreproachable Seetha with joined palms, spoke as follows to the said river: “Oh, Ganga! Let Rama, the son of the emperor Dasaratha honor his father’s command under your protection! Having dwelled in the forest in full fourteen years, may he return once more to your bank with his brother, Lakshmana and myself! Oh, blessed goddess Ganga! Returning safely, with all my desires fulfilled, I shall worship you with great joy.”

“You, Oh goddess flowing through three regions (namely heaven, earth and subterranean regions), include in your basin the realm of Brahma (the outermost of the six spheres enveloping the earth) and are vividly seen on this terrestrial plane as a consort of the ocean king. Oh, charming goddess! I, Seetha, greet you and extol you too. When Rama the tiger among men safely returns and regains his kingdom, I shall give away a lakh of cows, soft clothing and food to brahmanas with intent to please you. After reaching back the city of Ayodhya, I shall worship you with thousand pots of spirituous liquor and jellied meat with cooked rice well prepared for the solemn rite. I shall worship all deities dwelling on your banks as also sacred spots and sanctuaries. May the sinless Rama with mighty arms re-enter Ayodhya again from the forest, along with Lakshmana and me.”

Thus praying to Ganga, the efficient and irreproachable Seetha rapidly reached the right bank of the river. Reaching the bank and leaving the boat, Rama the best among men and the chastiser of foes proceeded further along with Lakshmana and Seetha.

Then, Rama the mighty armed spoke to Lakshmana (who heightened the joy of Sumitra) as follows: “Security is an inevitable need in a forest, which has unforeseen dangers and is uninhabited, Oh, Lakshmana! Go in front. Let Seetha follow you. I shall proceed in the rear, protecting you and Seetha. We must accord protection here to one another. An act which has gone out of hand, whatsoever, cannot indeed be remedied again.

Seetha will experience the hardship of staying in a forest only from now. Today she will enter the forest, where density of people is not seen, which is

utterly devoid of fields and gardens, has a rugged surface and is full of stumbles.”

Listening to Rama’s words, Lakshmana walked in front. Immediately after Sita, Rama, the delight of Raghu dynasty, advanced. Constantly gazing at Rama, who reached soon the other bank of Ganga River, the distressed Sumantra, his vision having failed due to the long distance and perturbed as he was, shed tears (of grief over separation from Rama). Having crossed the great river, Rama the high-soled, the bestowal of boons, equal in glory with the guardians of spheres, then reached progressively the prosperous and the happy land of Vatsa; which contained rows of beautiful crops.

Having hunted there four deer, namely Varaaha, Rishya, Prisata; and Mahaaruru (the four principal species of deer) and taking quickly the portions that were pure, being hungry as they were, Rama and Lakshmana reached a tree to take rest in the evening.

Rajaram Ramachandran, India Poem Ramayana (16) Meet Guha, the Chieftain

“Treat this land as your own.

It’s really my good fortune, At this moment opportune To serve you, guests of mine.”

“All the time, you stay here, You need not go elsewhere, Promise, I shall take care, For me it’s a pleasure.”

So said Guha, with his prayer, Rama took him as his fifth brother, And politely rejected his offer, Of a fourteen-year-long shelter.

The night passed as the day broke, Sumantra, the charioteer took Leave, with his grief-stricken look, For his return to Ayodhya back.

Rama then told Guha not to press, For their stay there endless, As he was bound by promises, To live only in forest premises.

Towards the forest they traveled, Streams one after another crossed, Kosala’s southern boundary reached, At that stage the chariot stopped.

As his help Rama sought, Guha took them in a boat, To the river’s other side, They all safely reached.

Rama bent his head in prayer, “Oh, Ayodhya, my father, And my mother live under Your most benevolent shelter.”

Guha left them behind, With half heart and mind, For three of them to find A place of rest some kind.

“A jewel among cities you’re, To them you give all the care.

After my penance is over, Let me be under your banner.”

Bharadwaj’s Ashram they reached The sage’s feet they touched His hospitality they accepted And his advice they followed.

They reached Ganga, the river, And saw no words to admire, The beauty of the flowing water, And for the night, they stayed there.

To the remote hill, Chitrakoot, Their onward journey on foot, Took them near Kalindi River To their surprise and wonder.

The chief of the region, Guha, Came running to greet Rama.

With all his love embraced him, Extending a hearty welcome.

For us, any day, to cross, The ocean of our life across, To overcome untold miseries, We seek for Rama’s kindness.

T

his story is from the epic Ramayana.

Kumbhakarana was the younger brother of Ravana, who had kidnapped Sita, the wife of Lord Rama by deceiving her to be the recluse. When Rama came to know Ravana has seized his wife, he attacked Lanka, the kingdom of Ravana with the army of monkeys.

Ravana’s youngest brother, Vibhishana was the man of ethics and justice and he tried to convince Ravana to send Sita back to Rama and take his refuge, but highly egoistic Ravana was never going to listen to him and in fact he threw him away from his palace. Vibhishana finally takes refuge of Lord Rama and decides to support him in the war.

Scornfully he also told Angad go back peacefully and forget about Sita. He would not attack the retreating army of Rama. Thus the talks failed and the war was sure to follow.

The bridge was completed and one by one all of them reached near the shore of Lanka.

Ravana’s spies informed him about the approaching army of Rama, but the arrogant Ravana did not attach any significance and importance to this.

The news was received with mild concern by Ravana who sent more number of troops to attack the advancing men of Rama. Hanuman and his men defeated them too. Vibhishana was quick to guide Rama through the secret inroads. This disturbed Ravana and he decided to take the things more seriously. He therefore sent for Kumbhakarna, his brother with immense powers, to come to the court for urgent meeting with him. Ravana was sure that Kumbhakarna alone was powerful enough to defeat Rama and his army of ‘monkeys’.

Vibhishana, on the other hand, was quick to grab the opportunity and joined Rama in his noble mission. Rama Tries to settle the issue with peace as a result Angad was selected to represent Rama to give diplomacy a chance.

Hence as ambassador of Rama Angad reached the court of Ravana. He explained that Rama had sent him to seek release of Sita. Ravana should heed this last appeal of Rama so that the war could be averted. But no. Ravana did not accept the peace proposal. When he had such a great army, when he was immortal by the boon of the God, when he had all the super powers and instruments of war Ravana maintained that it was futile and immature of Rama to think of victory. Thus he took pity on Angad and his friends that they had come to Lanka to get killed.

Angad returned to the camp and briefed Rama and others about the adamant attitude of Ravana not to free Sita. Rama, Lakshmana, Hanuman, Sugreeva, and Vibhishana held a closed door meeting to chalk out their final strategy. Accordingly, Angad led one team of his brave soldiers and attacked the Lankan guards. After a brief fight, the guards were defeated and Angad and company entered the border of Lanka. Rama and others followed.

Story of Kumbhakarna In the war Ravana loses many soldiers, important commanders and also his sons, but still wants to continue with the war with Rama, just for the lust of one woman, Sita. He was, in fact heading for the fulfillment of the destined curse inflicted upon him. Deep within he knew this to be the only way for salvation. When he lost most of the important persons, he decides

to involve his younger brother Kumbhakarana in the war.

This Kumbhakarna used to remain awake for six months and sleep for next six months! As he was preparing to go to his long spell of sleep, the message of Ravana was delivered to him.

Kumbhakarna was in no mood to fight. He also thought that Ravana was in wrong in inviting this unnecessary war due to his useless insistence to marry Sita.

When Kumbhakaran woke up, he asks his elder brother why he has remembered him.

When Ravana tells the story of seizing Rama’s wife and going to war with him, Kumbhakarana gets shocked. As such all the three brothers, Ravana, Kumbhakaran and Vibhishana were very learned persons and knew everything about the whole universe, but somehow Ravana was overwhelmed by his ego and lust. His arrogance and lust became the instrument for the fulfillment of the curse inflicted upon him by Vishnu and the Sanat Kumars.

Kumbhakaran reminds Ravana that Rama is a Lord or the ruler of the universe, and Ravana can never defeat him. Kumbhakaran also tells him that it is wrong to take away somebody’s wife by deceiving her. He finally suggest to Ravana to give Sita back to Rama and seek his forgiveness. But Ravana gets very angry with his suggestions and tells him that he can go back to sleep if doesn’t wants to go to the battlefield and that he had woke him up for help and not for the advice.

At this Kumbhakaran decides to support Ravana in spite of knowing well that Ravana is wrong and in spite of knowing that he can never defeat Lord Rama and that he would eventually be killed. Kumbhakaran tells Ravana that his life is committed to him and he can happily sacrifice his life for him without even trace of grievance.

However, he was a loyal and patriotic Rakshasa. He was proud of his ancestors and glory of the demon rule and prosperity of Lanka. Hence when Ravana appealed in the

name of glory of their forefathers, in the name and honour of their clan and dynasty, Kumbhakarna agreed to terminate Rama for ever. Thus full of enthusiasm and well prepared for the ensuing battle, he led his army to the battle ground.

Seeing the gigantic Kumbhakaran arrive, the monkeys started fleeing in all directions.

Kumbhakaran then grabbed a handful of monkeys and ate them. Meanwhile, the arrows that Rama and his army fired at Kumbhakaran broke on hitting his strong body.

A fierce fight raged between the two armies.

Many monkeys were killed so also many Rakshasas. Even Angad and Sugreeva were on the defensive. Hanuman was helpless.

Therefore, Rama took charge of the front himself. Kumbhakarna was adept in taking various illusory forms to confuse his enemy. It was difficult to attack his true body! As many Kumbhakarnas used to appear in front. All the missiles and arrows eluded him.

Moreover Kumbhakaraan could create ‘rain of fire’ engulfing the enemy. This caused confusion and chaos amongst Rama’s army. To this, Rama replied by pouring rain of water to put off the fire. Kumbhakarna poured ‘rain of stones’, and Rama countered by appropiate protective cover. The battle went on for quite some time. Finding the arrows ineffective, Rama decided to cut off his head. So he flung his chakra and cut the demon’s head. The monkeys came back once again and rejoiced on seeing the dead body of the demon.

At last Rama attacked the demon with his most powerful arrow fortified with deadly divine missile. This hit the mighty Kumbhakarna at his vital centre that led to his downfall.

On the death-bed Kumbhakarna took the name of Rama and thus he was liberated from his base instincts and tendencies.

Kumbhakaran meets Vibhishana At one time Kumbhakaran comes across his younger brother Vibhishana in the battlefield.

Vibhishana greets his elder brother and seeks his blessings. Vibhishana tells the story of how he tried to convince Ravana to give Sita back to Rama and how he was thrown out of the palace. He also requests Kumbhakaran to not support Ravana and take refuge of Rama else he would lose his life.

Here Kumbhakarana says that Ravana may be wrong, but he has committed his life to him and it was his duty to support Ravana in the war no matter if he loses his life. Kumbhakarana tells his younger brother to perform his duty of supporting Rama and also reminds him that his duty is to support Ravana. After a long touching conversation both brothers take leave of each other with the wet eyes knowing that it was their last meeting. Indeed that was their last meeting for after a few days Lord Rama kills mighty Kumbhakarana. Everybody in the battled salutes Kumbhakarana for his valor and fulfilling his duty towards his elder brother, though he was wrong.

Ravana, Kumbhakaran, and Vibhishana, the three, when they were young, they went off to do tapasya. And Brahma came and said, ‘I am satisfied with your tapasya, what do you want?’

And Ravana said, ‘I want power, I want to be the king of the earth.’ And Brahma said, ‘Tathastu – that be so. I give you the boon.’

And Kumbhakarna had planned that he would want to have dominion over heaven. And he wanted ‘Indrasan’ – the throne of Indra. Indra knew Kumbhakaran’s intention and he said to Saraswati, ‘Saraswati, you have to help us, please make him make a mistake.’

And Brahma asked, ‘Kumbhakarna, what do you want?’ And instead of saying I want Indra’s asan, he said, ‘I want Nidra’s asan-throne of sleep.’And Brahma said, ‘Evamastu – be it so.

You go to sleep, I give you the asan, you get the posture of sleep.’

And Vibhishana said, ‘Brahma, I want pure devotion to God’s feet.’ And Brahma said, ‘Tathastu. One day Rama will come and he will give you the blessing of his perception, he will give you Darshan.

And now discrimination, Vibhishana, is on his way to get the Darshan that he was promised

by Brahma, it was the fruit of his tapasya. All his life he was living in the kingdom of the ego like a tongue between the teeth. And now he has been kicked out of the kingdom of the ego and he is going to see Rama.’

When Rama spared Ravana for being unarmed, Ravana returned from the battlefield humiliated. Instead of going back himself, he decided to send his brother Kumbhakarna to fight Rama and Lakshmana.

Vibhishana’s flight to Sri Rama In Ravana’s court when everyone was joining the king in making the mockery of Rama Vibhishana alone did not join in the applause.

He did not mind the wrath of his royal brother.

He felt it was his duty to warn him of the danger and the error of his ways.

He felt bound to make his utmost effort to save him and the Rakshasa race from doom. He stood up and spoke: ‘You have brought Sita and with her, death for yourself and your race. Your first duty to yourself and your people is to restore her to Rama. If you fail in this, we shall all assuredly perish. This is certain.’

He went on describing Rama’s strength and skill and his mastery of weapons. He spoke frankly and without fear.

‘If we oppose Rama,’ he said, ‘defeat is inevitable. Our fortune is sinking. Let us restore

Sita, seek Rama’s pardon and thus save our kingdom, our lives and possessions and honor.’

At this importunity of Vibhishana, Indrajit, Ravana’s son, lost patience and burst out: ‘My uncle’s words fill me with shame. What race are we? What is our strength? I marvel that a descendant of Pulastya should talk in this strain and that the assembly should meekly sit and listen. My uncle has only betrayed his evil intentions. We can never agree to his proposal. Are we to be afraid of two petty humans? Did I not beat Indra down in battle and his hordes of gods? Does not the whole world tremble even now in terror before us?

Vibhishana’s counsel is an insult to our race!’

Vibhishana answered gently: ‘Boy, you lack experience. That is why you talk thus. You are the king’s son and should be his best friend. But I am afraid you are proving yourself his worst enemy. And you, ministers who ought to give good advice, you are leading the king to ruin.

My Lord of Lanka! Do not reject what I say.

Return Sita honorably to Rama and seek his forgiveness. This is the only way. There is no other. Failing to pursue the only available course, we shall all perish."

Ravana’s rage was now uncontrollable. ‘I put up with your talk thus far,’ he shouted in anger, ‘because you are my brother. Else you would by now be dead. A brother, I see, is one’s worst enemy. The entire world knows that the envy of brothers brings dishonor and discomfiture to the brave. They hide their real desire and wait for their time and, when it comes, do not hesitate to practice their treachery. How true is the complaint of the wild elephants in the story! We are not afraid of the burning fire. ‘We do not mind the hunters and their long spears.

The noosed ropes and the chains can do little harm to us. But the elephants which join the hunters and give us trouble, these brothers and cousins who turn against us, they are our terror!’ Yes. So long as one is safe and prosperous, the brother smiles and talks pleasantly. But when danger comes, he is ready to leave. The bee does not stay with the flower after the honey has been sucked. It goes in search of another flower. Brothers and cousins are no better than these bees. One cannot trust them in adversity. If anyone else should have spoken as you have done, Vibhishana, I would have slain him here and now. Base fellow! You are a disgrace to our race!’

Unable to bear the insult, Vibhishana rose and said: ‘My brother, you may speak as you please.

Though you have wandered from the way of dharma, you are still my brother and I warn you that, drawn by the noose of Yama, you are going along the path of destruction. My advice, salutary but unpleasant, you reject. It is easy to speak sweet words. Your ministers are doing it.

I spoke for your good. But truth is bitter and you hate it. The terrible vision of Rama’s darts destroying you is before my mind’s eye and makes me speak as I do. You call me your enemy. Defend your city and your life as well as you can. God bless you! I am going. May you be happy! I thought I could serve you in your need, but you will not let me. You imagine that I envy you and your possessions. Good counsel is rejected by one whose end is near.’

Having spoken thus, and realizing that there was no place for him in Lanka thereafter, Vibhishana renounced all his possessions and, rising into the sky, proceeded straight to the spot where Rama and Lakshmana were encamped. He was followed by four good Rakshasa friends who went along with him.

Urmila is the younger sister of Sita who was married to Lakshmana. Among various characters of the epic Ramayana Urmila is less known and often neglected. Valmiki, Tulsidas, and all other writers have overlooked the agony and pain of Urmila caused by her 14 years separation with Lakshmana.

In Puranic scripture Lakshmana is described as the incarnation of Ananta Shesha, the thousandheaded Naga upon whom rests Vishnu in the primordial ocean of milk (Kshirasagara). The Lord of Serpents, Sheshanaga was incarnated as Lakshmana and during the Dvapara Yuga, as Balarama. He is said to be an eternal companion of Vishnu in all incarnations.

Lakshmana is part of the Mariyada Purshottamm, or The Perfect Man personified by Rama, by his unswerving loyalty, love and commitment to his elder brother through times of joy and adversity alike. He is an invincible warrior committed to virtue and the service of his brother.

He never covets the throne of Ayodhya, nor hesitates from joining his brother in exile, even though he does not have to.

During the exile Early in their exile, when Bharata enters the forest with the royal entourage to persuade Rama to return to rule Ayodhya, Lakshmana initially mistakes his intentions. He jumps to the conclusion that the former was approaching with malicious intent. Rama, however, knows of Bharata’s love for him and explains to Lakshmana that Bharata would never try to harm them.

Lakshmana serves Rama and Sita reverently during the exile, building them a home in the forest and devotedly standing guard during the night, and accompanying them on tiring journeys and long passages of lonely forest life without complaint or

care for himself. For twelve year of the exile when Lakshmana had to guard he did not sleep. Such was the extent of his love for Rama.

During the exile an incident occurs. ‘Surpanakha’, the sister of Ravana gets attracted to Rama’s charm and beauty. Therefore she takes an appearance of an equally beautiful girl and goes towards Rama’s hut. There she tries to get Rama married to her but he declines saying that he is vowed to have only one wife. Then she tries Lakshmana to get married to her as he is handsome too. He too declines saying that he cannot take care of her as he is a servant to Rama and has duties to fulfill towards his brother. She feels dishonored at the rejection by both the brothers and insults Sita.

She then tries to harm Sita and so Lakshmana cuts her nose and ears out of anger at the command of his brother.

Feeling humiliated she goes to Ravana’s brothers for help who attacked Rama but were killed in the hands of Rama and Lakshmana. Then she goes to Ravana and influences him to abduct Sita. She ravishes about Sita’s beauty and how she would be worthy for Ravana. He takes it as a challenge and abducts Sita to revenge his sister’s humiliation and brothers’ deaths.

The Lakshmana 'Rekha' When Sita asks Rama to fetch the magical, golden deer for her, Rama asks Lakshmana to guard Sita and their home, and to take special care since he felt bad omens and sensed danger and evil. The golden deer is in fact the demon Maricha, who must distract Rama and Lakshmana away from the hut so as to allow Ravana to kidnap Sita.

When Rama kills the deer, even as he is dying, Maricha cries out in Rama’s voice, lamenting for Sita and Lakshmana to help him. Although Lakshmana knows that Rama is invincible and

beyond any danger, Sita panics and frantically orders Lakshmana to go to Rama’s aid immediately. Unable to disobey the frightened and panicky Sita, and genuinely beginning to fear for Rama’s safety, Lakshmana goes out to search for him. He however uses his mystical power to draw the Lakshmana Rekha or Lakshmana’s Limit, an invisible perimeter line across the hut that Sita must not cross, and no other being except Lakshmana or Rama may enter uninvited. If any intruder enters, it will be instantly burnt into ashes.

Sita however, out of compulsion of religious duty and compassion for a poor brahmin, who is actually the disguised Ravana, crosses the line to give him alms. Thus Ravana is safely able to seize Sita.

The Lakshmana Rekha has become a metaphor in situations where a certain limit must not be transgressed by human beings in any circumstance whatsoever.

Ramacharitamanas, the wildly popular North Indian rendering of story of Rama, does not feature the Lakshmana Rekha story in the Aranya Kanda.

Neither does the original, the Valmiki Ramayana.

However in Lanka Kanda of the Ramcharitmanas, (35.1) Mandodari rebukes Ravana on his boisterous claims of valor by hinting that his claim of strength and valor is shallow for he could not even cross a small line drawn by Shri Rama’s younger brother Lakshmana.

Prowess in war Lakshmana is considered a powerful warrior nearly equal to Rama. Like Rama, he was a Maharathi able to battle 60,000 warriors at once. In the war against Ravana and his Lankan army of rakshasas, Lakshmana slays thousands of powerful demons such as Atikaya and Prahasta, Ravana’s chief commanders, and his son Indrajit.

Injury and revival Killing of Indrajit Later in the battle, Lakshmana fights and kills Indrajit, with the help of Hanuman on his shoulders. It is said that in order to help him in battle against Indrajit, he was given many divine

astras and shastras by Gandharv Raj Kuber. His killing of Indrajit was considered to be an important turning point of the war, as the latter was almost invincible, having overpowered Indra, the King of Heaven himself. Indrajit’s sheer physical prowess was further illustrated through Lakshamana’s use of unorthodox means to kill him.

Legacy Lakshmana is revered for his absolute devotion to Rama. His performance of his duties as a younger brother is considered to be a sacrifice and superiority of character as such duties are especially hard to do in adverse conditions.

Lakshmana’s life symbolizes the duties of a man to his elders and superiors, and how greatly valued is selflessness in a man’s character.

While he is generally considered to be rather shorttempered when compared to Rama, Lakshmana is also considered an important element of Mariyada Purushottama, displaying great courage and presence of mind when Rama becomes distraught, angry and desperate over the loss of Sita — in an uncharacteristic display of desperation, a furious and almost hopeless Rama, not knowing of Sita’s fate or whereabouts, is suddenly about to fire a weapon capable of bringing vast devastation of life; Lakshmana stops Rama, calms him down, explains to him that the world is not responsible for their separation from Sita, and consoles and encourages his righteous brother, while giving him support and strength to keep looking for her.

When Sita’s jewels were given back by Sugriva to Rama, Rama lamented Sita’s absence, remembering the jewels she used to wear.

Lakshmana then gave Sita’s toe-ring to Rama in order to aid his grief. What was implied is that he has never looked beyond the toe of Sita. As a great respect to the discipline followed by Lakshmana, the great Tamil poet Kamban made the statement on his character that ‘a great person never looks desiringly upon another's wife.’

The city of Lucknow was the ancient capital of Lakshmana. It was known as Lakshmanapura.

After the Islamic invasion, the city along with many others were plundered and devastated. The name as pronounced by the Arabs and the Central Asians changed from Lakshmanapura to Lucknow.

The agony of separation of Rama and Sita is well known. The separation is the central theme of Valmiki and Tulsidas. No one has looked into the sacrifice, agony and pain due to separation of Lakshmana from Urmila. Both suffered deep within joyfully for the sake of Master-Brother Rama.

Saket is an epic, by Mathili Sharan Gupta a modern poet, that tells the story of Rama, the prince of Ayodhya, who lived thousands of years ago and is considered to be an incarnation of Vishnu by Hindus. Saket actually means Ayodhya. Different forms of verses in pure Hindi (Khadi Boli) have been used in this epic by Rashtra Kavi Maithili Sharan Gupt, the author of the work. The beauty conveyed by the words used to describe the scenes imagined by the poet is simply superb. Here is a short piece to illustrate the point. Here, Rama and Sita are living in a simple hut in the forest. Sita is watering plants and softly humming some song.

Rama is totally engrossed in watching her divine beauty. Some Hindi words are difficult so I have provided the meanings.

Sometimes a person commits such a blunder that he / she is forced to repent for the rest of the life.

Kaikeyi, the darling youngest wife of Dasaratha did one such blunder when she forced the king to give the kingdom to her son Bharat and banish the elder stepson Ram to live in forests for 14 years.

Dasaratha died from this shock, and Bharat who loved the elder brother Ram too much, was outraged and indignant on this act of his mother Kaikeyi. We can imagine the mental state of Kaikeyi. In the previous excerpt from Saket, Bharat and Kaikeyi along with many others from Ayodhya visit Ram in the forest. After completing the last rites of Dasaratha, as the night fell, everyone gathered in an assembly where Bharat expressed his deep anguish at the turn of events and his boundless love for the elder brother.

Repentant Kaikeyi quiet till now, speaks out at this juncture and the following excerpt from Saket Mahakavya by Rashtra Kavi Maithili Sharan Gupta

tells what she feels and wants. No writer has really sympathized with Kaikeyi.

We are all divine instrument in the process of the evolution of consciousness. Our thoughts and actions determine the course of events to take place. Therefore no one but the Absolute consciousness is responsible. Sometimes it uses the ignorance, or weakness of the Individualized Consciousness or Ego to allow the events to take place. The enlightened or those who have attained to salvation allow the things to happen knowingly or unknowingly. The freedom of choice is theirs.

Such beings are not tainted by their actions, while those who are on the lower rungs of consciousness undergo pain and pleasure. Such are the way of the existence.

The situation of Kaikeyi and Ravana is different.

Both are aware of their role in the scheme of existence and play their part beautifully. My own understanding is that both Ravana and Kaikeyi are fully aware and perform their roles without any remorse. It is in this light we need to look at these two characters. These are the last lines of the poet:

àa[ n pagl hae tum yae< p&WvI pr vh àem kha< maehmyI Dlna _ar hE _aqkae n Ahae Ab AaEr yha< ^pr kae inroae Ab tae bs imlta hE icrmel vha< SvgR vhI<, ApvgR vhI<, suosgR vhI<, injvgR jha<.

Hey Life!! Don’t get crazy for this mortal world.

You can’t find true love here.

This is a beautiful trap so stop wandering here.

Look upward (towards heaven) dear.

That’s the only place where you can find long lasting relations.

There’s the heaven, there’ the source of ultimate pleasure where you have your own people!

How we love to make a friend and then maintain the friendliness that is what humanity is all about - connecting to other people. If social net working is any indication, our worth is sometimes measured by how many friends we have in our circle. Sri Rama – Sugreeva friendship is a classic example of “types of friendships” where it is mutually beneficial and each comes to it for some help from the other, may be because they are in similar situation. It was true for Sri Rama and Sugreeva

Sri Rama and Sugreeva Valmiki Ramayana Kishkindha Kanda in Prose Sarga 5 Hanuman takes Rama and Lakshmana to Sugreeva, and advises him to befriend Rama. Accordingly Rama and Sugreeva take the oath of friendship before an altar of fire and Rama assures to eliminate Vaali the vice, from the face of earth. „A friend is the resultant factor of helpfulness... that I know... oh, great monkey I intend eliminate that Vaali, the abductor of your wife... unfailing are these arrows of mine, scorchers like sun, sharp ones tied with eagle feathers, similar to Indra‟s Thunderbolts, sharp are their point and straight is their egress, similar to enraged snakes, and these arrows of mine will be speeded up to fall on that vicious Vaali... Says Sri Rama The friendship between Sri Rama and Sugreeva is like the hands of a person whose garment has loosened automatically proceeds to tighten it up even before the person realizes it, a true friend is one who rushes to help his friend when needed even without being asked for.

Sugreeva regarded Sri Rama as such a true friend and sought his friendship with fire as witness saying „I am scared to death by Vaali. Please grant me protection‟

Rama embraced him. It was the birth of a most trusted friendship. It would be none other than Hanuman who would communicate between Rama and Sita bringing solace to both of them in their hour of separation.

Sri Rama and Vibhishana The Vashishta Ramayana relates that Sri Rama appeared to Sage Viswambara on the banks of as the Vaigai river. The sage was performing penance to get a vision of Sri Rama. In his vision, Rama and Lakshmana are seen with their bows and in a standing posture and talking to Sugriva, Angada and Hanuman. The vision depicts the act of Rama granting protection to Vibhishana, brother of Ravana. Rama tells his monkey-king friend Sugriva that he was granting protection to Vibhishana as well as extending his friendship to the Lanka prince. In the vision, Sugriva is seen with folded hands praying to Rama to reconsider his decision, reminding that Rama was accepting „the deadly enemy‟s brother‟ as a friend. Hanuman is seen with his right hand covering his mouth, in a stance of paying respect to Sri Rama. The monkey-prince Angada is seen pointing his finger towards the southern sky indicating the arrival of Vibhishana

Ravana and Vaali „I am Ravana, the ruler of ogres, O king of monkeys, a compeer of the mighty Indra, come here seeking an encounter with you and I was (consequently) captured by you today. Astounding is the strength, marvelous is the prowess and wonderful is the profundity too in you, by whom, after seizing me I was taken like an animal round the four seas! …. Having witnessed your might, O jewel among monkeys, I seek to enter into an enduring and exceedingly loving friendship with you in the presence of fire.‟ (Ibid, Sloka 39 [part] and 40) And the narration then goes on to state that Ravana stayed in Kishkindha for a month, Ravana being treated like the very younger brother of Vali.

Sri Rama and Hanuman Sri Rama exemplifies the highest virtue of friendship with Hanuman. His first meeting with Hanuman at the Rishyamuka Mountains was with profound respect and regard. Having discovered Rama after his life long search, Hanuman supplicated and bowed to Rama‟s feet seeking forgiveness for not recognizing the Lord, upon which Sri

The question is about „can you show any example for friendship in Ramayana like '' Duryodhana - karna in „mahabharata ?‟ There is no need to elaborate the friendship of Karna and Duryodana and justify it here.

By: Pt. Mahendra Nath Maharaj Shiva Temple, 3000, NW 29TH STREHT, OKLAND PARK Florida, 33046 USA

(Reproduced: Hanuman Chalisa – Mystical Dimension by Swami Anand Neelambar)

mhabIr ibnv^ hnumana ram jasu js Aap BaOaaNaa/ Thy existence narrates thy being, thy presence!

Hanuman is an important character in the episode of Ramayana. Therefore it is relevant to speak on Hanuman.

Birth and the family of Hanuman: Many stories and anecdotes are there to relate to the birth and the family of Hanuman. Shiva Purana, Bhavishya Purana, Vayu Purana, Padm Purana, Valmiki Ramayana, Anand Ramayana, Mahabharat all give separate anecdotes about the birth. Siva-Sat explains that Anjana was the daughter of Sage Gautam. Skand Purana confirms this as well. Being the son of the king of monkeys Kesri Hanuman is also known as ‘Kesri nandan’ – the young one of Kesri. Another source says Hanuman came as partial incarnation of Shiva. It is said that at the prayers of all gods and the inhibitants of the earth, Vishnu took the decision to incarnate as the son of the King of Ayodhya Dasrath. When Shiva heard of this he decided that he will also assume the human form as the eleventh rudra to serve lord Vishnu in his cause.

You may wonder how Shiva could take this partial incarnation. This happens if you are aware of the cosmic phenomena. Also the medical science has used the DNA test to know of the parentage of the child. When an individual is enlightened he can choose all such things. All options are open to him.

When the Absolute consciousness chooses to assume the human form then the entire sequence of events take place in accordance with role that such a consciousness has to play in the evolution of human consciousness. It is something like a play. It is the story writer that chooses the role for each character.

And when the roles are decided upon then the director chooses the actors for various roles and thus conducts the entire play according to the script.

It is said when Vishnu choose to assume human form as the son of Dasrath then the entire cosmic play came into existence. At the command of Prajapati Brahma all gods and gandharvas were asked to assume form as monkeys and bears. It is in this sequence of events that Shiva also chooses to assume human form as Hanuman. Shiva took the decision. It is to be now decided as who will be his physical parents. Now you can see the entire sequence of events.

Shiva has to come into existence as monkey. Who will be the parents? Because he has to appear as monkey! Naturally the parents have to be of the same clan. But Hanuman has to have the element of Wind God as well. For his role Hanuman needed the swiftness of wind. The mother has to be special one.

In an ordinary womb such seed cannot be implanted.

Gautam’s daughter assumed the role of Hanuman’s mother as Anjana. Anjana is female monkey. Kesari the king of monkey clan became the father. But in

reality it is the decision of Shiva to manifest as the eleventh Rudra. And the seed blew because of the wind. And reached the womb of Anjana! Thus Hanuman is known as Shanker Suvan, Kesrinanadan, Anjani Putra, Pawan suta, and Maruti nandan. The wind god gave him the capacity to fly even faster than the wind. This became a tool in his role for Rama. An ordinary human consciousness cannot understand such cosmic planning. However once you attain to inner oneness then it becomes very easy to understand the entire cosmic play. You come to realize that world is the cosmic play. And each one of us is here to perform a specific role in the cosmic scheme of evolution.

How Shankar assumed the form as Hanuman, Tulsidas in Dohavali sings. Thus abandoning the Rudra form Shankar manifested as Hanuman:

jeih srIr rit ram sae sae# Aadrih sujan éÔ deh tij bs s<kr _ae hnuman The body shall remain meaningless if it can be of no use for its beloved! Therefore Shiva out of his own Maya assumed the form as Hanuman to be the part of Divine plan for the establishment of righteousness and the protection of the sage!!!

How Hanuman came to be known as Bajranga It happened once Indra hurled his weapon Bajra on Hanuman when he was still a boy. This damaged his left hanu (chin). But hanuman was so full of valour and courage that the invincible weapon could not destroy Hanuman. Thus he came to be known as Hanuman. In Sunderkand of Valmiki Ramayana Hanuman in the episode of the search of Sita, mentions has name as Hanuman during a conversation with Ravana: (Valmiki Ramayana Su: 51/15):

Ah< tu hnumaNnam marutSyaers> sut> sItayaStu kte ztyaejn matym.

Being a celibate Hanuman had no children. Yet still it is said Hanuman had a son. There is a story. It narrates that after burning Lanka when Hanuman took a dive in the ocean to extinguish the burning tail that set Lanka to fire, a drop of his sweat fell in

the ocean. And this drop was consumed by a fish.

The fish assumed pregnancy as a result. And out of this pregnancy a male child was born. This is Makaradhwajh or Matsyaraj. Matsyaraj is called the son of fish. Makaradhwajh is Hanuman’s son.

Early childhood: As a child Hanuman was quite mischievous.

However, all such mischief was full of courage and valour. Once he was very hungry. He swallowed the rising sun thinking it to be red fruit. While flying, Hanuman hit another planetary god Rahu. This made Rahu very angry and he complained to Indra. This caused Indra to hurl his famous invincible weapon Bajra.

Due to his nature, hanuman started creating trouble for the sages. He caused too much pain to Bhrigu, and Angiras. This made these sages put a curse on Hanuman, “You will forget your valour and courage from now onwards.”

Then at the request, the sages blessed Hanuman thus reducing the intensity of the curse, “If someone will remind you of your courage and valor, you will remember once again. So too, many gods, Shiva, Rama, and Sita blessed Hanuman in many ways. Sun God Aditi accepted him as his disciple at the request of Prajapati Brahma and blessed Hanuman in many ways. Shiva blessed him with long life, knowledge of weapons, and bestowed with his strength to cross the ocean. So too the divine architect Vishyakarma blessed him with the understanding of weapons and weaponry.

During his journey to Lanka in search of Sita, she blessed Hanuman as son after she was convinced of his identity. Tulsi Das sings this in Sundar kand 17/2:

Aaisz dIiNh ramiày jana hae# tat bl sIl inxana, Ajr Amr guniniXa sut haehU krhU bhut rxunayk DaehU. izvZcte XvaStu hir àvIr .

(Valmiki Ramayana Sundar kand40/24)

After Hanuman returned with the message of Sita, Rama told Hanuman:

gCD saXy ramSy kayR< budixmta< vr,

AtSTv< mm ÉKtaeAis hirpu<gv,

Ô:va sIta< pungRTva ram Ô]yis gCD Éae>.

(Adhyatma Ramayana Sundarkand 5/63)

(Adhyatma Ramayana Sundar kand 1/23-24)

Implying O Hanuman you are most dear to me. Also you are my beloved devotee.

An ecstatic Tulsi das sings the glory of Hanuman through Rama:

deohu kr ivcar mn mahI taese tat %ir[ mE< nahI When Hanuman was on his way to Sri Lanka in search of Sita, Sursa created obstruction in his way to test the courage, sincerity, aspiration and intelligence. Sursa did this at the request of Gods. It is always so. When an individual begins his inward journey obstacles and problems impede the way. It is only the sincere aspirations that help the aspirant to overcome such impediments. These come as tests of one’s sincerity. And when problems surround generally we tend to move away from the path. It always happens first such problems impede the way.

And then the same problem becomes the way for transcendence. Sursa, Singhika, and Lankini that came in the way of Hanuman represent the personification of negativities. Certain negativities arise because of individual actions and thinking in day to day life. Others are collective and cosmic in nature. These negativities can be accumulated as a result of the past while others accumulate due to our present functioning. However these certainly impede your way.

Whenever negativity decomposes tremendous energy is released. It is like atomic explosion. And when the aspirant absorbs such energy it acts as fuel to propel the journey forward. For this the aspirant has to be AWARE and AWAKE otherwise the negativities will engulf you. All along the way to cross the ocean, that stores within its womb a vast treasure of ineffable bliss, Hanuman breaks such energy blocks. And once these blocks are broken Hanuman gains momentum for the continuation of his journey! Thus Hanuman remains a perennial inspiration for all aspirants.

Sursa therefore impedes hanuman’s way to test his courage and sincerity. And seeing his indomitable courage and sincerity she comes out of her present form and blesses Hanuman as:

After Shinghika was slain the birds floating in the sky expressed similar sentiments (Valmiki Ramayana Sunderkand: 1/200). And when Hanuman entered Lanka the demon Lankini spoke of similar prediction about her and the fate of Lanka. She also blessed Hanauman with her energy field through these words:

hnumn gCD –drm te ijta l<ka Tvyanx (Adhyatama Ramayana Sundar kand 1/47, 54)

Valmiki Ramayana has similar mention:

ydCDya Tv< jnkaTmja< stI< ivmagR svRTra gtae ywa suom.

(Sundar kand 3/51)

Joyfully Lankini blesses Hanuman to move freely in search for Sita. With all such blessings Hanuman manifest tremendous qualities. This always happens once an aspirant breaks the cordon of negativities tremendous energy is released. And as the energy thus released is absorbed with awareness transformation happens. Remember energy cannot be destroyed. It can only be transformed. This is reflected through the life of Hanuman. Thus the life of such an aspirant like Hanuman remains a source of tremendous inspiration for anyone on the path.

Hanuman and perennial youth: Rama blessed Hanuman to inspire devotees on path as long as the portrayal of Sri Rama remains. About the Ram Katha it is said:

Yaavt waSy<it igiry> sirtSc mihtle Taavt ramay[ kwa laeke;u àcir:yit As long as mountains and rivers shall remain, the story and thus the portrayal of Sri Rama shall continue to inspire the aspirants along the path of devotion. And Rama had asked Hanuman to remain on earth until last to inspire and guide the aspirants.

This has given Hanuman the blessing of perennial youth. Sita also blessed Hanuman for such a quality.

Ajr Amr guninix sut haehU, (Adhyatma Ramayana Sundar kand 17/2)

Thus Hanuman is godly. And along with Rama Hanuman is also worshipped.

Hanuman and Eight Siddhis: In the life of Sri Rama Hanuman is an important character. Hanuman played an important role in Rama-Sugreeve friendship; search for Sita; and the battle with Ravana. Hanuman has a very significant place in service, devotion, and duty. Along with this Hanuman is bestowed with eight siddhis. Patanjali explains these siddhis to be of five types;

jNmaEix m<t& tp> smaixja> isdXy> Patanjali narrates five reasons for the attainment of these siddhis energy fields: janmaja or by birth; aushadhija or due to medicines; mantraja or mantra and samadhija or samadhi. Because of any of these reasons one can attain tremendous energy fields.

Patanjali explains the methodology to attain to such energies. Amar Kosh explains these siddhis or qualities or energy fields as:

Ai[ma maihma cEv girma lixma twa àaiPt> àakaMymIizTv< vizTv< ca:q isdXy> (Amaar Kosh 1/1/35)

Also at times after garima kamavasayita is used:

Ai[ma lixma àaiPt> àkaMy< mihma twa

When Hanuman was on his way in search of Sita and Sursa obstructed the way Hanuman used this quality to reduce his form to almost an invisible state. As Sursa increased the size of her open mouth Hanuman increased his size in the same proportion.

And when eventually Sursa zoomed her open mouth 50 times Hanuman immediately reduced his size to infinitesimal and thus entered her mouth and came out unhurt. Thus he exhibited tremendous intelligence and wakefulness in the most difficult situations.

Valmiki Ramayana narrates the moment Sursa zoomed her open mouth 100 times immediately Hanuman became infinitesimal. The same quality Hanuman used when he faced the demoness Singhika. She had the quality of swallowing the creatures while flying in the sky. And seeking Hanuman size she had to open her mouth big. And when something is zoomed many times it takes time to return to normal. Thus Hanuman shows his intelligence and indomitable courage in adverse circumstances.

On reaching the security at the entrance of the city of Lanka Hanuman thought to remain in disguise as narrated by Tulsi Das in Sundar Kand Doha 2, 3, 5:

pur rovare deio bhu kip mn kINh ivcar, Ait lxu êp xraE inis ngr kraE< p#sar. géf sumeé renu sm tahI ram k&pa kir ictva jahI Ait lxu êp xre% hnumana pEQa ngr suimir Égvana.

Adhyatma Ramayana in Sundar Kand 2/1 explains this incident differently as:

#RizTv< vizTv< c twa kamvsaiyta.

ttae jgam hnuman l<ka prmzaeÉnam,

(sandharba kosh)

raTrae sU]m tnuRÉUTva bÉ&am pirt> purIm.

This explains that there is no specific order of these siddhis or qualities that provid energy fields. Let me explain these siddhis:

Valmiki narrates in Sundar Kand 2/49 that after sunset Hanuman made himself small so that he could enter the city:

Ai[ma> It comes from the word atom the smallest

sUyeR caSt< gte raTrae deh< s<i]Py maéit>

form. Hanuman has the qualities to reduce his form to the smallest. Often it makes the yogi invisible as well.

v&;dz<kmaTrae=w vÉUvadÉut dzRn>

mihma isdxI> Magnified form: To reduce the form to the smallest or the atomic is referred to as the dissolution of ego. The river now merges with the ocean. The drop has now become the ocean. And the moment drop dissolves its being into the ocean it can no longer remain a drop. That very moment it becomes ocean like. That very moment the qualities of the ocean become the quality of the drop. And it happens in a moment that cannot be caught by any finiteness. It is the moment of eternity. Eternity is the moment beyond time and space.

The quality that can make Hanuman zoom his form is called MAHIMA Siddhi. When Hanuman encountered Sursa on his way to Lanka in search of Sita as Sursa increased her form Hanuman magnified his form manyfold. And when Sursa could no more magnify her form immediately hanuman reduced his form to the smallest! Tulsi das narrates this in Sundar kand 2/5:

jsu jsu sursa bdnu bFaba, tasu dUn kip êp deoaba st jaejn teih< Aann kINha, Ait lxu êp pvnsut lINha. Adhyatma Ramayana however uses a different criterion of zooming into various sizes. In Valmiki Ramayana this happens as a competition between Sursa and Hanuman. This explains the Mahima siddhi that Hanuman used in the fulfilment of the assignments of his beloved.

Giarma isdxI> Garima siddhi: Accordingly the aspirant makes his physical body very heavy and therefore unmanageable. Hanuman exhibited this when after crossing the ocean he reached the shore.

There was a mountain and still Hanuman has to take a giant leap to reach his destination. This is quite natural for the aspirant along the inward journey.

After crossing the ocean Hanuman increased his from and from the mountain top he took a giant leap to reach the city of Lanka. The weight was so unmanageable that the mountain sunk under the earth.

jeih igir crn de# hnum<ta cle% sae ga patal turt < a.

(Ramcharit Manas Sundar kand 1/4)

Valmiki however narrates this slightly different.

Accordingly it was after returning from Lanka, the mountain sunk into the earth with a loud noise. lixma isdxI> Laghima siddhi: This is just the opposite of the garima siddhi. Accordingly the aspirant reduces the weight and thus he can float in the sky like a bird. Also the aspirant is not worried of water, mud or thorn etc. All these four siddhis are connected with the body or the physical, plane. And the rest are connected with the mind or the psyche of the aspirant. And thus these remaining siddhis are also connected with the other sense organs.

During the battle with Meghnaad Lakshman was injured by the life threatening Shakti and he became unconscious. This made Rama very concerned.

Hanuman brought the personal physician of Ravana for the treatment. The physician asked for a particular life saving herb from mount Mahodaya.

For this Hanuman used the Arial passage to reach the destination and return in time before sunrise.

Tulsi Das explains this through the following couplet:

deoa sEl n AaE;x cINha, shsa kip %pair igir lINha. igih igir inis nÉ xavt Éy%, AvxpurI ^pr kip gy^.

Adhyatma Ramayana explains the even for the search for Sita Hanuman went by the arial route.

Tulsi das explains that Hanuman used the arial route for this purpose. Not only had that Hanuman used the concept beyond time and space. As we know time it is a linear phenomenon. Remaining on the surface it moves as a straight line. This is the finite concept and one particular moment comes only once in twenty four hours span. This is the physical aspect of time. When an aspirant attains fruition through meditation time no longer remains a linear function.

When you look deeply one moment remains in a cycle for a longer time or more precisely for eternity.

Let me explain this, look at the time now. This time is according to your country or the place where you live. The same will not be the time in another location or the country. This depends on the location according to planetary locations. In the east time happens first and then the same time happens in other parts of the world. This is only our world that

we know. And there are many such worlds. Without meditation you cannot understand this eternal phenomenon through the mind.

Hanuman used the same concept of eternity to explain the entire episodes in Rama’s life during exile, Sita’s abduction, Rama Sugreeve friendship, battle with Ravana etc. All this was possible only through meditation. An enlightened master can take you to this dimension of eternity through his energy field. Only then he transfers the mind seal on to the disciple. This is communication beyond words and the known. The unknown cannot be communicated any other way. Only this much can be said at this stage.

The remaining four siddhis: Prapti, Prakamya, Eshitva, and Vashitva are all connected with the psyche and the sense organs. However the explanation of these siddhis that are psychic in nature I have purposely abstained for now.

Hanuman had tremendous trust and devotion for his beloved Sri Rama. And it is because of this indomitable trust that Hanuman succeeded everywhere and at each stage of his inward journey.

And the feeling of service that Hanuman has for Sri Rama is worth following. Not only Hanuman is capable of doing this himself instead his life is even capable to inspire any sincere aspirant along the path of transformation. Remember spirituality is not for worldly or selfish gains, as we understand it to be.

Furthermore, Hanuman is the embodiment of courage, capability of dialogue, strength, wisdom, etc. Hanuman remained the trusted minister of the monkey king Sugreeve, and a devotee and attendant of Sri Rama. Valmiki explains Hanuman in the following Sutra:

zaEyR< da]y< bl< xEyR< àa}ta nysaxnm! , iv³mZc àÉavZc hnumit ³talya> .

Valmiki Ramayana Uttar Kand 35/3)

Valmiki expressed the praises of Sri Rama for Hanuman through the following Sutras:

n kalSy n z ³Sy c iv:[aeivRTtpSy c, kmRai[ tain z&yUyNte yain yuÏe hnumt> .

Valmiki Ramayana Uttar Kand 35/8)

After Hanuman had crossed the ocean and reached Ashoka Vatika to meet Sita she praised hanuman in the following sutras of Valmiki Ramayana:

ik< pZyse smaxanm! Tv< ih kayRivda< vr>.

(Sundar Kand 39/27)

kamSy TvmevEk> kayRSy pirsaxne.

(Sundar Kand 39/28)

Hanuman knew languages like Sanskrit, and Avadhi the language spoken around Ayodhya.

Remember this is just an insight into Hanuman.

Much more remains unsaid. I conclude here with a sutra from Radheyshyam Ramayana Balkand Doha 17:

ànv%< pvnkumar ol bn pavk Gyan xn, jasu h&dy Aagar bsih< ram sr cap xr.

I salute and vow down to Hanuman in whose inner

sanctum dwells the jugal murti of Sri Ram and Sita the Resplendent Self!!!

jy jy jy zr[m hnumt zr[m.

Seek! Hanuman!

Seek Hanuman ever!

Hail! Seek! And Chant!