SRI RAMAVATAARA TATVAM - sri ramakrishna tapovanam

SRI RAMAVATAARA TATVAM

ARANYA KANDAM

Chilukuru Venkateswarlu

(ii)

Aranya kandam (Sri Ramavataara Tatwam)

© Chilukuru Venkateswarlu

Year : 2014

Copies available at :

SRI RAMAKRISHNA TAPOVANAMChennai – 600 032, Mobile : 9884708559

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(iii)

Dedicated to my parents

Sri Nori Suryanarayana and Smt. Nori Seetamma

1897-1952

My father Sree Nori Suryanarayana son of Sree Nori

Ramavadhani, born at Thotlavalluru. He studied Vedas from

his father. He has chosen his career as a Teacher and retired as

a Head Master. He was highly spiritual and initiated Mantra

from his Guru Sri Kuraganti Venkata Ramana Sasti, Vemuru,

Tenali.

My mother Seetamma, daughter of Pisupati Vasudeva

Sastri at Kaitepalli (near Repalle). They had five sons and one

daughter. Their second son Sree Nori Sreenadha Venkata

Somayazulu has written many books on Vedanta. Their fifth

son (adopted) Chilukuru Venkateswarlu has written many

Epics in Telugu and English.

- Chilukuru Venkateswarlu

(iv)

BETWEEN YOU AND ME

Society is rotten and stinking

– It is our duty to protect and preserve it.

If our body fell sick it will not affect the

society. But if the mind gets sick, the

society gets rotten. Why?

Mind is the mother of all

desires. Even the waves in a sea might stop

but the desires in a mind will not stop.

Many more desires crops up even before

the first one is fulfilled. When the desires

did not fulfil, the man gets angry. Anger

breeds hatredness. Hatredness breeds

vengeance. Vengeance gives birth to

violence. Such a person will resort to

heinous crimes to fulfill his desires. Greed

overpowers mind and encourages

achieving his desires in all unrighteous

ways. The greed will not die even if he is

imprisoned. Why a man resorts to that?

Is it due to lack of love for his own

dharma and sadacharams? or does he

disregards to the laws of land? Or does

he lacks fear for the king (Constitution)?

Or is it due to the lack of devotion to the

god?

In olden days people strive

in gurukulams till they attain perfect

knowledge. Our puranas reveals us that

Rama and Krishna also entered in

gurukulams for knowledge. Even a

hundred years ago the grand parents

(v)

used to make their kids to sit on their stomachs and teach them to

recite the morals from Neeti satakams like Vemana and sumati satakams

. They inculcate devotion in their tender minds with stories of Prahlada

and Gajendra. Thus they train their minds on Ethics on one side and

devotion on god on the other side. Oh! What a great solid system that

existed just before a century?

Now this system is disappeared under the guise of secularism.

Even grand parents do not know ethics and values of life. What can

they teach to their children? On the other hand they are questioning

“What gain my child benefit by learning time old morals? We want to

make him an actor or a doctor etc” In this manner even the parents

themselves are brain washing the child. While the Parents are dreaming

the future of their children they are missing natural love and affection

from their parents. As the parents are pushing their children to coaching

centres and for campus selection, in turn the children also are driving

their parents to old age homes when they are grown up. The undue

growth of old age homes should be an eye opener to the greedy parents.

Many Doctors, Layers, administrators politicians and many other

professionals are being produced in the above manner and ruling the

society. As a result ethical values are disappeared and jungle law

prevailed. There is no protection for a common man. Possession of

wealth, at any cost, is the order of the day.

These are all off shoots of mental sickness. They are not visible

to the doctors. Even Laws of the land also could not catch them. If one

in a million is caught, he is boasting without shame that he will come

out from the jail, like a cleaned pearal.

Unless the mind is controlled this disease can not be cured. If

mind becomes desireless it listens to sadbudhi. If it listens to sadbudhi,

chittam becomes pure and associates close to antahkaranam. (In fact

manassu, budhi, chittamu and Antahkaranam are all one and one and

to the size of an atom, situates in hrudayam).

Our society is built on Sanatana Dharma. Vedas are authority for

those dharmas. The great rishis took out the essence from Vedas and

(vi)

framed in the form of Upanishads, sastras and puranas. Those dharmas

were further simplified in the form moral poems, devotional stories

and the grand parents were taught to their kids at a very infant age.

Now that time old tradition disappeared. But it is not a difficult task for

the almighty to put it back.

In fact these thoughts are not mime. I am only an instrument, in

the hands of my guru Sri Ramakrishna Paramhansa.

Thought the society is rotten and stinking, people did not lost

devotion towards God. The unending Qs of devotees at all temples is

an evidence of their devotion towards God. This element of bhakti

bhavana is enough to retreat the lost peace and hormoney in the society.

Is not a small seed brings out a huge banian tree? Now let us came to

the point.

In marketing terminology the term P.O.P (Point of Purchase)

occupies a significant place. Which means; normally a business man

keeps many more articles useful to his customers with a view of serving

him better. If a customer comes to buy an article, he buys some more

articles also useful for him. In the same way T.T.D Board also providing

several Savas to the Lord so as the devotees can avail a seva of their

choice.

For the first time I went to Tirumala to have a darshan of Lord

Venkateswara in 1945. At that time a road was laid and dedicated for

the service of devotees. In those days one bus used to come in the

morning to Tirumala and the same bus returns to Tirupati before sunset.

Devastanam used to provide us vessels freely and we used to cook our

own food. Hardly there were 2 or 3 special services were there apart

from dharma dersanam. Now the situation is different.

Devotees are waiting in Q complex between 5 to 20 hours for

darsan. Though they are confined in their comportments physically,

but their minds are not confined at the lotus feet of Lord Venkateswara.

Unless their mind is also made confined on god related matters, they

will not get Poorna Phalam.

(vii)

Keeping in view of the above, and as guided by my Gurudev

I brought out 50 titles from Ramayanam, Bhagavatam, Mahabharatam

etc in an abridged from not expecting 150 pages. I made an appeal to

the Board of Trustees to distribute those epics freely who are all

standing in Q complexes jas long as they continue the scheme of

annadanam. In case the devotees develop taste in Sanatana dharmas,

ethics and Sadacharams they may go for its originals and enrich their

knowledge.

In fact this is a divine cause. It is the duty of the god to propagate

Sanatana dharma among the people. T.T.D has enough funds to for

Dharma Pracharam at their command. In case they need more funds,

people will stand in Q to donate for this divine cause. That is why

Mahatma Gandhi advised “Choose the right cause, means follow”.

Human mind is like a balance with two pans. As they enrich purity

of their mind by reciting these epics, the worldly desires, greed and

other impure qualities will disappear. In other words the society which

is on the verge of rotting will comeback and start practicing its time old

Sanatna dharmas.

As instructed by my Gurudev I ventured to put this proposal

before the learned T.T.D managing committee. Rest Lord Venkateswara

will take care.

- CHILUKURU VENKATESWARLU

(viii)

FOREWORD

Before we enter into Sri Rama Tatwam, let us examine the conditions

that prevailed in the world in those days. Instead of depending only

on our imagination for the purpose of this discussion, we will take

into account the different, available proofs (Pramanas) on the subject.

In that process, we shall rely to a large extent on the Valmiki

Ramayanam.

Some say, Ramayanam is a fiction. Some doubt Rama’s

manifestation itself. Some say that, Ramayanam is just a story of how

a great man’s wife was abducted by another person; how the former

succeeded subsequently in regaining his wife and bringing her back

to himself; and how he lived with her happily thereafter.

This great epic is certainly world renowned. A great Maharishi

has written this story in Sanskrit and it became popular all over the

world. It is claimed by some that whoever reads or hears this epic will

become virtuous. But, some people contend that it is just a story that

never happened and there is no truth in it.

If Paramatma wants to descend on earth and take an avtar,

there must be sufficient and strong reasons for it. What can be such

reasons? What were the conditions that prevailed in Tretayuga? We

must examine Ramayanam, from this angle.

In Krutayuga everybody conducted themselves as enjoined in

sastras. Had they conducted themselves in a different way they would

not have enjoyed all the Purusharthas. As such, dharma moved always

on four legs.

In Tretayuga, people started acquiring artha and vidya in unjust

ways. Therefore dharma started declining gradually and moved on

three legs. In this manner, dharma started declining one leg (or one

quarter) in each yuga. In Krutayuga, the longevity of life of people was

400 years. From then, the longevity started declining at the rate of

(ix)

100 years in subsequent yugas. Therefore the dharmas that prevailed

in Krutayuga differed from those that prevailed in other yugas.

In Krutayuga, Tapas was the most important Dharma. In

Tretayuga, gaining Aatmagnanam was the top priority. In

Dwaparayuga, performing yagnas and vedic karmas became the

priorities. In Kaliyuga, Dana, or, giving donation, has become the

superior dharma.

If we examine the smrutis, we find how the Dharmas changed

according to the changes in human beings in each yoga. In tretayuga,

gaining Aatmagnanam had become the prominent Dharma. True. But,

this does not mean that people in other yugas dd not strive for

Aatmagnanam or that people in Treta did not adopt the other

dharmas. Greater importance given to a particular aspect varied in

each Dharma. Is it so easy to gain Aatmagnanam? Unless a person

immerses in Dhyanam (Meditation) for a long time, he cannot gain

Aatmagnanam.

In tretayuga, after certain time, Rakshasas who wanted to

destroy Dharma were born. They used to kill ordinary people and eat

them. They used to trouble all beings in several ways.

They used to kill even Maharishis who were performing yagnas

and doing tapasya. They used to kill children and harass women.

Those who were suffering at the hands of these rakshasas, used to go

to the kings for protection. Kings also fought with rakshasas and

either killed them or were themselves killed in their hands.

In those days about 80% of the land was covered under the

forests. The rakshasas used to live at certain strategic points in the

forests and killed people who passed that way. Since the kings were

also killed in the hands of rakshasas some times, people became

unprotected. People could not bear the harassment and suffering

from the rakshasas. Yet, somehow theyalso resided in the forests and

were doing tapasya.

Most of the rakshasas were enemies of devatas. So they used to

target those who were performing yagna and tapasya, because

(x)

devatas gained more strength through their tapasya and yagnas. Since

rakshasas were moving all over the forest, tapasvis could not often

find a place of safety for their tapasya.

Inspite of their sufferings, tapasvis gathered in large numbers

and used to perform satra yagas which used to be performed for

several years. So they used to erect tapovanas (Cottages for Hermits);

resided in them with wife, children and disciples; and were teaching

Vedas to the disciples.

Anasuya, Lopamadra and many such pious women lived in such

tapovans serving their husbands who were performing yagnas and

tapasya. Many men, women and children in such tapovanas also

could not escape from the harassment of the rakshasas.

One may ask why Paramatma did not came to their rescue,

Inspite of harassment from the rakshasas? Even god does not violate

the rule set by him. All Jeevas are to experience their karma phalam.

Unless they complete their experiences they are not eligible for

relief. “Kartum arhathum anyadhaa Kartum Samardaha

Parameswaraha” This is a well known statement about paramatma.

Paramatma can do anything that he wants but he will not violate his

own rule by himself. Even Srutis support the same view about

Paramatma.

No one can escape from experiencing his karma phalam. Even

god cannot reduce those phalams. Sometimes the society at large

might have to undergo their karma phalams for the Karmas of an

individual. In such cases, all people suffer in proportion to their

karma phalams. Paramatma is always a witness for both the sufferer

and the tormentor. “Nahi Karanam vina Karyasyotpattihi”, which

means there is never a result without a cause. For Paramatma to

decend on earth, he should have sufficient reasons, such as, human

sufferings, harm to dharma, prayers from devatas and so on - which

will make him to take birth on earth. There must be a fortunate family

to receive Paramatma as their son. Their fortune must be a

cumulative punya karma phalam of several births. Such a family will

keep doing tapasya till they accumulate so much of punya phalam, so

that Paramatma himself takes birth in their house.

(xi)

THE WORSHIP OF GOD:

Paramatma appears in whatever form the divotees worship

him - to please them. All names and forms belong to him. But,

Paramatma is essentially formless. Whenever he takes a form he will

be endowed with Prakruti (Prakruti Visistaha). Such a Paramatma

swaroopa is known as Saguna Brahma, as Prakruti is

Trigunatmakam. People worship Paramatma with form and name.

Paramatma can be worshipped either by meditation or by archana.

Meditation is also known as samayacharam. Those who practice in

the path of samayacharam, they keep Paramatma in the form of

Nischala Jyothi in their mind and worship. Those who follow the path

of archana worship their preferred images with flowers and fruits.

Once they fix their mind on god firmly, they can stop worshipping the

images and fix Paramatma in their mind itself. Till such time one

should not stop worshipping images. Whether the images are made

of gold or mud, the phalam is the same. Whatever the name and form

the mind likes, it can choose the same, because all names and forms

belongs to him. This is accepted even in Upanishads. In other words,

Prakruti and Purusha are inseparable like, Moon and its

pleasantness, Sun and its light.

Prakruti is the will of Paramatma. However Paramatma

doesnot do anything on his own without the help of Prakruti when he

takes form. Prakruti will build all Brahmandams (gaint stars, worlds)

at the will of Paramatma. Even Trimoortis are created by Prakruti.

Paramatma alone, is superior to Prakruti. In each brahmandam,

there are separate Trimoortis, Indra and other devatas. Prakruti and

Maha Maya are one and the same. Paramatma alone spreads himself

in all the brahmandas. From this we can understand his greatness and

majesty. There is none equal or superior to Paramatma. All devatas,

movables and immovables are all an amsa(integral part) of

Paramatma.

“Sri Ramo Lalithambika”- This means, Lalithamba herself

came in the form of Rama to protect all lokas. Even Trimoortis could

not kill the powerful rakshasas whereas Jaganmatha took the form of

Maha Kali and killed rakshasas.

(xii)

One may say that Vishnu manifested as Rama. For that matter,

Vishnu himself was created by Prakruti. Hence the phalam one gets by

worshipping Vishnu, the same phalam he will get by worshipping

Rama. This means, all names and forms belong to Paramatma. It is

ignorance to think that a particular form is superior and another

form is inferior. In the same manner, no purana is either superior or

inferior to the other.

In Tretayuga, people’s mind was filled with fear and distress.

They were sleepless with the fear of rakshasas, and so, they could not

even worship Paramatma.

Once People develop love for god, they ignore all sense

pleasures and fix their mind on him, which paves the way towards

Aatmagnanam. That knowledge leads to Paramatma. Such an effort

and prayer of people had paved the way for Paramatma to take the

form of Rama and decend on earth.

The Lord took birth as Sri Rama in human form to re-establish

dharma and to protect sadhus. Some people feel that Rama may be a

superior person among other people but not a god. Unless they read

Sri Rama Tatwam, their doubts cannot be cleared.

Some say that Rama alone is the manifestation of Paramatma.

Some say Krishna is Paramatma. Some say that Sakthi has given birth

to both of them and hence Sakthi alone is Paramatma. However a

Jnani can understand that all forms and names belongs to

Paramatma.

No one can escape from karma. Their karma alone makes them

to talk in several ways. Even Paramatma is fastened by karma when

he takes human form. He who gives up arrogance, realizes easily that

karma is most powerful. Once arrogance leaves, he does not feel the

difference between him and others. That sense of sameness

develops deep devotion in him. Once devotion develops, he loves god

without passion. His selfless love leads him to pure knowledge. Pure

knowledge leads further to dispassion. Dispassion makes the man

free from desires. A desireless person starts performing actions

without desire. Desireless actions are the fruits of dispassion.

(xiii)

Such people lead ignorant persons also, to do virtuous karmas.

He who realizes that karma is powerful will leave his arrogance

automatically. As long as arrogance remains, he cannot be peaceful.

Therefore one has to leave the feeling, that “I am the doer”. That is

why Sri Krishna said in Bhagavat Geeta as “Akarmanascha

Bodhavyam Gahana Karmanogatihi”. Because of pre-destined fate,

people fall under the illusion of arrogance. Hence we must all

understand that Paramatma is one. For the convenience of devotees,

he takes several names and forms. By whatever name and form we

worship, that reaches the Paramatma only. Whether Saivas worship

in the form of lingam or vyshnavas worship Vishnu with all

decorations, one should know that both are the amsa of Paramatma

only.

The state of such a realized person is known as yogi. Bhagavat

Geeta and many other scriptures are also teaching that one has to

worship the formless Para Brahman only. He alone is Paramatma or

Aatmatatwam. Gender differences do not belong to the object but

belongs to the sabdam. Paramatma assumes name and form and

gender to the liking of his devotees. Therefore anyone can worship

their favourite god in any name and form of his choice.

One should realize that the worship of Sri Rama is the most

superior way of worship and is the goal of yoga sastra. Worshipping

that Parama Purusha with firm devotion is known as Aradhana. There

are two ways of Aradhana.

One is worshipping his favourite god with offerings of food and

other oblations.

The second is meditating on Paramatma in his mind in the form

of a Nistchala Jyothi and enjoy that bliss. The second way is the

superior. Saaktas call it as Samayacharam. Sri Sankarachaya also

taught this type of worship in his Soundarya Lahari. Again in Saaktam,

there are two ways of worshipping which are Kaulamu and

Samayacharam.

Those who follow Kaulacharam worship Mantra Devata. They

are not image worshippers. Mantram means Sri Chakra. In that Sri

Chakra all devatas will be present except Para Brahman. Those who

(xiv)

follow Kaulacharam imagine Sri Devi as Para Devata and worship.

This is also known as external worship.

Yogis who follow Samayacharam worship the goddess in a

Chakra in the form of Nistchala Jyothi. These yogis also do not worship

images. They are all Jeevan Muktas. Though they lead a household life,

they are all detached from the world. They prefer to live in lonely

places. Their mind is always filled with Maha Maya. Whatever they

speak that becomes a mantra. All actions and movements of their

hands are all the exhibits of Mudra. [They know that Japa without a

Mudra will not be perfect and do not give Poorna Phalam] Whatever

food they eat that will become an oblation to Paramatma. Lying and

rolling either side will form a Namaskara. By bending their body even

for their comfort will be considered as a worship with

Aatmaarpanam. In this manner all the actions of a yogi are considered

as a worship of Para Devata. This is the path of yogis.

All the objects that are seen are created by Maha Prakruti only.

Hence Trimoortis also are the children of Maha Prakruti. That is why,

those who worship Sakthi are known as yogis. Whatever faith one

may follow or whatever image one may worship, they should have a

strong conviction that there is nothing beyond their faith. Then only

they attain Poorna Phalam. Without bakthi, jnana and viragya, no

worship will give Poorna Phalam. Excepting formless Para Brahman,

all others are created by Maha Maya (Prakruti). Hence one will not

gain the grace of Para Brahman unless he pleases Maha Maya and

worship for her grace.

The incarnation of Rama:

Paramatma out of his own will, transformed himself into Rama,

Lakshmana, Bharata and Satrughna to re-establish dharma on earth.

With the help of Prakruti and to enable Parama Purusha to complete

his mission on earth, he created Sita with his amsa. With the help of

Sita only Rama is to continue his worldly life. The character and

behavior of Rama are the source for Smrutis. Hence we have to

explore carefully and follow how Rama behaved on various

occasions and how he taught Sadacharams (codes of good conduct) to

(xv)

the people. Unless we read again and again we may not be able to

pick up the hidden dharmas in Rama’s divine story. As we read again

and again, ananda (divine joy) overflows in our body and mind.

Some believe that Rama came from vaikuntam and he is Vishnu

himself. Some others say he is the incornation of Lord Siva. Some

others say he is the incornation of Sakthi. In this manner many

people attribute Rama to different forms of gods. All those people do

receive the fruits of their worship, by worshipping him according to

their faith and belief. But Rama does not belong to any of those sects.

He is Para Brahman who came to re-establish dharma and to give

relief to the devotees who are in distress. Nobody knows whether he

is one or more. In the same way nobody knows whether he is a

Vyshnava, Saiva or a Saakta. Hence all of us have to listen to his divine

story which os as pure as the waters of Ganga.

There is a tatwam which is in the form of Pranavam,

Srimantham, Akhanda Jyothi, super human, all pervading. That Para

tatwam is Nirgunam, Adwiteeyam, without birth and death, formless

and lives in all creatures as a witness or spectator. Can we imagine his

full majesty? Is it Tatwa Sakthi? Even Upanishads cannot say his

greatness in specific words. What about us?

When he has no beginning or ending, where is the question of

birth or death? So is it to be said as permanent? If it is not an object,

how it will be lustrous? But Upanishads teach that it is in the form of

Jyothi. If that is the case, should we discard the teachings of

Upanishads? If we keep on discussing, numerous questions may arise.

Then how can we substantiate the correctness of any form? No doubt

it is difficult but it is not impossible, because we shall try for a solution

with Anumana Pramanam.

One may doubt whether such an eminent issue can be tried and

solved with an Anumana Pramanam? We can try to substantiate this

way, coupled with Agama, Pratyaksha Pramanams as well. We can also

take the help of Upapatti which is the essence of Anumana

Pramanam. Unless we decide Upapatti, we cannot satisfy our mind.

What is the reason for having an Anumanam? Let me tell you now!

Thunder and lightening create dangers. When we hear such a

danger, we raise a doubt by saying “Is it true?” That doubt will disturb

the mind. At that time the mind recollects an old incident - of the

striking of lightning on a creature and causing its death. On its

recollection, the doubt will increase. Why? Then the mind starts

working. In course of time, some memories come to the surface of the

mind and it leads to Pratyaksha Pramanam. Tarkam (Logic) also joins

and help in developing faith in Agamas. Slowly the experience of

Sarta Pramanam, super natural powers and their knowledge make

us feel that we are insignificant. After sometime, we slowly

experience the Bhagavat Tatwam.

At that time, One comes to know that all the objects are within

oneself, and realizes that Paramatma is in the form of Jyothi and in

that knowledge, one swims in the ocean of bliss. Ordinary people

cannot realize that Tatwam. Those who possess super natural

powers and true knowledge alone can experience that bliss. At that

time such a person becomes passionless.

He develops love for Paramatma and thus he is protected from

the world. Such a person is not inclined to perform yagnas or to

undertake pilgrimages. He does not wait for a guru; infact the

Paramatma himself will be in search of him. He comes in a human

form before him. He teaches the Paratatwam. In his presence he

enjoys the bliss. From this, we are to understand that when the time

ripens, Paramatma himself enters into your heart and teaches. Sri

Ramakrishna Paramahamsa taught “he who awakens the spiritual

consciousness in you, know him as Satchitananda in human form”.

From this what we learn is that nobody can know the real

tatwam of Paramatma. Even Upanishads and Vedanta are struggling

to explain the tatwam of Paramatma whether Saguna, Nirguna,

Saakaara, Niraakaara etc. When Vedas and Upanishads are not able to

define Paramatma, can Puranas, Srutis and Smrutis tell about him? It

is not our intention to suggest that the above scriptures are useless.

The fact is, it is difficult to know the exact Bhagavat Tatwam. Then,

one may ask what is the benefit of making so much study about

(xvii)

whom we cannot know anything. To a certain extent, the question

seems valid. But this study provokes us to perform good acts and

nishkama karmas. However we are to know from Upanishads that

even Upanishads cannot give salvation. Because it is not a commodity

which we can buy at a particular place. Some may think that the

abode of Brahman is Vaikuntam and some others may think, it is

Kailasam. But all these assumptions are a delusion. Since Paramatma

is all pervading, how can we fix him in Vaikuntam or Kailasam only?

The names and forms are created only for the benefit of

devotees to worship him. The devotee fixes his mind in the name and

form of his choice and worship. He assumes that Paramatma also

lives in a name and form like him. The devotee can offer whatever he

eats as food to his deity. This type of thinking can be continued till

such time that he can fix his mind firmly on the formless Paramatma.

Images of various gods are meant for those who are in

preliminary stage of worshipping god. Otherwise the devotion on

god will vanish from the world. The dharmas and principles explained

in Puranas have hidden meanings and their fruits are also stated in

Puranas. Depending on individual’s spiritual maturity, the methods of

worshippings are specified with an ultimate aim of meditating on a

formless parameter. All dharmas stated in Puranas are in general

form and not for specific individuals. Hence, sometimes these may

appear as if they are contradicting each other. If we go deep into

them, we find that there are really no contradictions in them.

Upanishads always dictate vidhis (duties), whereas Puranas teach

them in the form of stories. This is because, Upanishads are meant for

matured Jnanis and Maharishis whereas, Puranas are meant for

common people. Hence each can choose his own way of worshipping

god. However all ways leads to Paramatma only.

God is capable of taking any name and form, because all names

and forms belong to him. An actor may take any role in a drama, and

the audience will identify him by those names and forms and share

his pleasures and sorrows. In the same manner the Paramatma also

takes several roles in the drama of creation which are known as

incarnations. People believe that Paramatma is really experiencing

(xviii)

the pleasure or Sorrow, like them. But yogis know that, all that is his

Maya.

People believe that there are upper and lower lokas. However,

Jnanis say that it is all an illusion. They say that all brahmandams are

supported by the attraction of each other and are hanging in the

anthariksham. Infact they are all support-less. Paramatma alone is

the support for all brahmandams. People believe that the earth is

supported by Aadiseshu. This is also an illusion. Aadiseshu means the

sesham (the remaining) after everything is destroyed in pralayam.

Hence Paramatma himself is sesham (Aadiseshu). Only with the will of

Paramatma, all the brahmandams are hanging in the atmosphere

without any support. Scientists call it as the power of mutual

attraction (Aakarshnana Sakthi).

It is said in Strutis, Smrutis and Puranas that earth is martya

lokam, which is karma bhoomi. Humans perform karmas and Jeeva

goes to other lokas to enjoy those karma phalams. After enjoying

those karma phalams, he comes back to earth. For example, birds

leave their nest in the morning to secure food and come back to their

nest in the night.

People are to perform yagnas and satisfy devatas. In turn,

devatas fulfill all the desires of humans and keep them happy. If

people enjoy pleasures by themselves and do not keep devatas

happy, it amounts to ingratitude. Hence people are to perform yagnas

and eat the remains of yagna (yagna sesham). As the farmer cultivate

the land to develop crops to satisfy others, in the same manner

people must also perform vedic karmas like yagnas and satisfy

devatas. That is why the earth is called as the place of action (Karma

Bhoomi). Only those who are born on earth can pursue the principal

objects of life which are dharma, artha, kama, moksha.

Only people living in Bharat perform the karmas as specified in

Vedas. But people living in other regions of the world may perform

some such other righteous karmas depending on the conditions

prevailing in those regions. Though their customs and food habits

may differ but devotion to the lord will be the same whether they live

(xix)

in Arctic or Antarctic regions. The grace of god will shower on all of

them equally.

Yagnas are suggested for the first three varnas viz brahmana,

kshatriya and vysyas. Though sudras need not perform vedic yagnas,

they get the same phalam by performing dhanya Yagnam. Struti says

“Dhanya Yagnam means donation of a small quantity of grains

cultivated by him to the poor people”. This small gift of grains will

fetch him as much phalam as the other three varnas gain by

performing vedic yagnas. Even today we find in villages that farmers

at the time of harvesting donate grains to the poor people before

they take the crop to their homes.

[The inner meaning of this yagna is to cultivate the habit of

sharing their happiness with others. By gifting a portion of their

earnings to the poor they receive hundred times more from the god]

Incarnations :

God incarnates in human form only to satisfy his devotees but

we should not mistake that he likes that form and name. Suppose a

devotee worships god in the form of a varaaham (pig). God appears

before him in the form of his choice, namely varaham. That does not

mean that he likes only the form of a varaham. We must all

understand that Vishnu or Siva do not live in either Vikuntam or in

Kailasam alone, because Paramatma is all pervading. If he restricts to

live only in Vikuntam or Kailasam he cannot be a Paramatma.

However the devotee is at liberty to imagine Paramatma in any form,

at any place and in any name he likes. Paramatma will respond to him

in the same name and form.

All the humans on earth are weaker than rakshasas. Harassing

and killing humans is the nature of rakshasas. As their atrocities

increase, dharma declines. When dharma declines, the sufferings of

maharishis, brahmanas, cows and other people increase. Then,

Paramatma comes in any form to kill rakshasas and wicked people to

re-establish dharma and to protect sadhus.

Paramatma cannot take a human form without the help of

nature. Hence to protect dharma and sadhus, the formless

(xx)

Paramatma takes a form. He leaves that form as soon as he

completes the purpose for which he took that human form. Some

people are fascinated by that form and start worshipping that form

even after Paramatma leaves the body. Devotees retain that form in

their hearts and worship.

Some may question, if that Paramatma is really Samadarsi, why

he is punishing the evil? Is it not a sin? Infact Paramatma does not

have either friendship or enemity with anyone. It may appear

outwardly as if he is punishing. For example, a doctor will do good to

all his patients but the way of his treatment will differ from the

condition of his patients. In the same way, Paramatma acts depending

on the karma phalam of individuals. But it will appear to us as if he

showers grace on somebody and disgrace on some others. It is only

an outward appearance. If one looks at it from a spiritual angle, he

showers the same kindness on both. Though Paramatma treated

Prahalada, Hiranyakasipa (Rakshasa) and a Brahmin in different

ways, the phalam that he gives is the same for all of them. Hence,

Paramatma does not have any partisan attitude. A father expresses

equal affection for all his children. But he may threaten one, scold

another and hug another kid depending on the situation. Though he

may appear as harsh, his love is same on them. In the same way the

treatment of Paramatma may differ, but he gives them the same

phalam. Only ignorant persons think that god is partisan to some.

Paramatma takes human form to protect sadhus and re-

establish dharma. Such manifestations are many. There are about 21

prominent incarnations. That doesn’t mean others are insignificant.

Those incarnations who lived on earth for longer time are said to be

important incarnationa viz Naarasimha, Parasurama, Vamana, Rama,

Balarama, Buddha, Kalki etc. Some people add Krishna in the place of

Balarama. Some people say that the incarnation of Krishna should

not be included in Dasavatarams.

Parasurama is said to be a descent of Paramatma, which means

he took a human form for a cause. We observe from Ramayanam that

Parasurama was insulted by Rama. Some criticize, how god has

descended again as Rama while Parasurama manifestation was

already existing? In realty Rama did not insult Parasurama.

(xxi)

Parasurama’s manifestation was to punish the evil kshatriyas and he

had completed the purpose for which he came and was doing tapasya

in Mahendragiri. He came to know that Vishnu had descended as

Rama on earth for the purpose of punishing wicked rakshasas. Hence

he went to meet Rama and to absorb the Divine effulgence of Rama.

The fight between them was only an external show created for the

other worldly people. In this manner any number of interpretations

one may give; it will confirm that Parasurama’s descent was only an

amsa avataram.

Some people may express doubt that if Vishnu takes birth in

human form, who will be there in Vikuntam? Will that abode become

vacant? This is all the thinking of ignorant people only, because

Paramatma is all pervading. Only to bless his devotees he takes a

form. In this manner he can take any number of forms as per the

needs of his devotees. When Hiranyakasipa - wanted to see him in a

pillar he appeared in a pillar at the request of Prahlada. Otherwise he

is formless and all pervading. Mercury can be split into any number

of particles, when they are brought together they again become one.

In the same manner Paramatma can split himself into any number of

forms but he alone remains in all the parts. Sometimes ignorant

people do get this type of doubts, only to develop devotion later

towards Rama. That is why this type of illusion is created in the minds

of devotees.

Chilukuru Venkateswarlu

(xxii)

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1. Sri Ramavatara Tatwam :

(6 kandams)

2. Valmiki Ramayanam

(7 kandams)

3. Srimadandhra Mabhabharatam

(18 parvas)

4. Nannayyabhattu

5. Tikkana Somayaji

6. Errapregada

7. Valmiki Maharshi

8. vedavyasa Maharshi

9. Kata, Mandukya, Prasna and Mundakopanishads

10. Tyttireeya, Isavasya, Aitareya and Kena Upanishads

11. Chandogyopanishad

12. Punarapi Jananam...

13. Sri Krishna - a Diplomat and Statesman

14. Sri Krishna Tatwam

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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~1

SRI RAMAVATAARA TATVAM

Aranya Kandam

Rama enters Dandakaranya

[This part is taken from 1st Sarga and also from Adhyatma Ramayanam]

Story in Brief:

Rama, Sita and Lakshmana entered Dandakaranya. There,

they saw a tapovana where several Sages (Munis) were

performing tapasya. Valkalas were hung for drying, on the

trees. Here and there, darbha grass and gingili seeds could be

seen. Thick smokes were emitting from agnihotras. Animals

were roaming freely without any enmity. In front of each

tapovana, kolam Designs decorated the floor, in rice powder.

Each muni is glowing with the inner splendor of the Brahman.

The echo of the chanting of Vedas could be heard all over the

Tapovanas. Each tapovana was surrounded by several fruit-

yielding trees and kitchen gardens.

Looking at those tapovanas, Rama removed the strings

of his bow. Maharshis saw Rama, Sita and Lakshmana, Walking

towards their ashrams. They all went ahead, invited them and

worshiped them. The Maharshis said, “Rama you are a king.

You are the protector of dharma. You make the people to follow

the path of dharma. You punish the cruel persons. That is why,

the king is to be worshiped by all people. The king possesses

1/4th amsa of Indra. You are eligible to enjoy all comforts like

Indra. We are all your people. Whether we live in Ayodhya or

in forests, you are our king. We have all won control on our

senses. None of the internal enemies can touch us. Because of

this, we do not know what is anger and how to punish others.

You are to protect us like a mother protects the child in her

2~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri Ramavataara Tatvam

womb.” In this manner, all Maharshis worshiped Rama and

offered fruits, roots and other eatables. Rama was happy and

took their hospitality.

[Tatwam:

“Mrugair Bahubhiraakeernam … Ganaihi” 3

This means, all the tapovanas were clean and their front

side was decorated with kolams. Many fruits and vegetable

plants were grown around each tapovana. Several animals and

birds were moving freely. “Tadanka sayyaachyuta

naabhinaalaa Kacchin mrugeenaam anaghaa Prasootihi”

These are the words of Mahakavi Kalidas. This means, the

sounds of birds keep the ears of the Maharshis pleasant and

their minds serene and pure. Though they are not attached to

the world, but they habitually raise and nourish animals and

birds and take immense joy in it. In addition to these birds

and animals, even apsarasas visit and entertain them with

dance and music. They also decorate these tapovanams with

kolams. Their presence also helps Maharshis in keeping their

senses under control. This is what Valmiki Maharshi explained

in this chapter. These Maharshis utilize the nature itself for

testing their vairagyam. Maharshis normally worship the god.

Music is a part of worship. Those who worship Eshwara also

entertain with dance. Hence the tapasvis are not averse to

music and dance. The devotees of Vishnu and Siva also worship

their deities with dance and music and call it as

bhajananandam. This gives them great joy]

Rama opposes Viradha

[This part is taken from 2nd Sarga and also from Adhyatma Ramayanam]

Story in Brief:

At sunrise Rama, Sita and Lakshmana took leave from all

Maharshis and went into the forests. On their way, they saw

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~3

many animals like bears, lions and tigers. On the way, they

saw a huge demon who ate human flesh. He was not only cruel

but very ugly. He covered his body with a wet skin of a tiger.

He was taking the carcasses of several animals on the tip of

his trident. The demon said “I am a rakshasa by name, Viradha.

I like human flesh and the flesh of animals. I eat the Minis here

and like their flesh. After so many days, god has sent me three

humans at a time. Before I kill and eat you all, you tell me who

you are? You are wearing Valkalas like munis. You are also

moving freely with a woman. You are also wearing weapons.

Is it all not against muni dharma? I like this woman. I will eat

both of you.” By saying so he pulled Sita and kept her on his

lap. Looking at her pitiable state, Rama said “Lakshmana! Sita

was born and brought up so lovingly. But now, this rakshasa

has kept her on his lap. What Kaikeyi wanted to do for me has

now happened. Still, we are only at the beginning of our stay

in forests. Kaikeyi was not satisfied by giving the kingdom to

her son Bharata. Lakshmana! What more grief a person will

have, more than seeing his wife falling into the possession of

another man, the death of his father and loosing his kingdom?”

Lakshmana said “Rama! You are the protector of all creatures.

Why are you grieving like a common man? I will kill Viradha

and make him to drown in a pool of blood. In fact I wanted to

use this arrow on Bharata but it did not happen. Now I will

use the same on Viradha and kill him.”

[Tatwam:

“Pasya saumya… Yasasvineem” These are the words of

Rama. “Lakshmana! Look at this rakshasa who kept Sita who

is so famous and pretty, on his lap.” One may have a doubt

why Rama is wasting time instead of killing the rakshasa? Here

Rama is telling about his Mahatyam. Maharshi used the word

‘Yasasvineem’ which tells about the valour and splendor of


Sita also. “Daanaadiprabhavaa… Yasaha” Here Maharshi did

not used the word keerti. He has used the word Yasas which

includes fame and splendor both. Rama said that the rakshasa

kept Sita on his hip. This means that Viradha was hisdevotee

and that he wanted to leave his body through Rama’s hands.

This also means that Rama knew that Viradha was going to

die in his hands. Otherwise Valmiki Maharshi could have not

used that word.

“Yadabhipretamasmaasu…

Svaraajyaharanaattathaa” 18-21

These are the words of Rama who also said “Lakshmana!

What Kaikeyi wanted to happen has now happened.” In this

sloka, Rama grieved like a common man. What did he mean?

The purpose for which Kaikeyi had sent him to the forests was

now happening. Since he was the well wisher of all beings,

kaikeyi had sent him to forests to kill the rakshasas. Viradha

was his first victim among those cruel rakshasas.

“Since I am the well wisher of all bhootas, I will do good

to them by killing this rakshasas for which purpose, Kaikeyi

has sent me to the forests. Lakshmana! Kaikeyi was a farsighted

woman. “Mama… Yekaamaa”, which means that Kaikyei has

sent me only to kill these rakshasas. I can live without father

and kingdom but I cannot live without Sita.” Here Rama is

indicating that Sita is Mahaprakruti. She has come in the form

of Sita to help him.]

Virada abducts Rama and Lakshmana

[This part is taken from 3rd Sarga and also from Adhyatma Ramayanam]

Story in Brief:

Viradha said “You tell me from where you are coming?

How far are you going? Why have you come to these forests?”

Rama said “Viradha! I am Rama, belonging to Ikshvaaku family.

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~5

He is my brother Lakshmana, and she is my wife Sita. We

belong to a respected royal family. We came to live in this

forest. You tell me who you are? Why are you wandering in

this forests?”

Viradha said “Rama! I am a rakshasa. My father’s name is

Java, my mother’s name is Satahrata. I am known as Viradha. I

did a great tapasya and had several boons from Bhrama.

Nobody can sever me, break me or kill me. You leave this

woman for me. If you go away leaving her, I will leave both of

you without killing. This is the only favor I can do for you.”

Rama said with fury “You mean fellow! You are going to

die in my hands. I will not leave you.” By saying so Rama

released an arrow on Viradha. It stuck in his body and started

bleeding. Immediately he kept Sita on the ground, jumped on

Rama and Lakshmana, caught hold of them with both his

hands, put them on his shoulders and ran into the forests. Rama

said “Lakshmana! This rakshasa wants us to ride on him. That

is why he is carrying on his shoulders. However he is bound

to die in my hands.” Viradha took them into the deep forests.

[Tatwam:

“Tamuvaacha… Raaghava” 4

These are the words of Rama. Rama told Viradha about

his family line. The syntax of the word Satyaparakramam is to

be seen and studied as ‘Sati Aparaakramam’ which means

Rama will not show his valor on virtuous people. However

Viradha thought in himself that he was going to show his valor

on him. The word ‘Hanta’ tells the distress of rakshasa for

telling his bad story before Rama. One may ask how such an

egoist rakshasa, can ever think like that? Since Viradha has

realized that Rama has come only to give deliverance to him

from his curse, he was talking like this. In the presence of


Paramatma, he became pure and hence he has used the words

‘Rajan’ and ‘Ragava’ which also indicates the same meaning.]

Viradha’s deliverance from curse

[This part is taken from 4th Sarga and also from Adhyatma Ramayanam]

Story in Brief:

While Viradha was carrying Rama and Lakshmana on his

shoulders Sita cried loudly “Oh Rakshasa! You eat me and leave

Rama and Lakshmana.”

Rama said “Lakshmana! Sita is frightened. Let us kill him

without any delay.”

On hearing Rama twisted his arm and removed it from

his body. Lakshmana cut the other arm with his sword. Since

Viradha lost both his hands, could not bare the pain and fell

on ground. Rama and Lakshmana hit him with their fists and

dashed him on to the ground. In spite of that he did not die.

Rama said “It appears he received several boons, we cannot

kill him like this with weapons. Hence you dig a pit so that we

can bury him.” On hearing their words, Viradha said “Oh Rama!

Now I come to know who you are. You are none other than

the son of Dasaratha. I am a Gandharva. I was lustful towards

Rambha and did not go to serve Kubera. He was therefore

angry and cursed me to become a rakshasa. When I requested

Kubera for the deliverance from the curse, he said ‘When Rama,

the son of Dasaratha comes and kills you, you will get back

your normal form and come to heaven.’ Oh Rama! I will die

only if you bury me under the earth according to the boons I

got from Brahma. Then, I get back my earlier form. About one

and half yojanas distance from here, there is the ashrama of

Sarabhanga Maharshi. You go there. You will get all

auspiciousness.” Rama and Lakshmana buried him as

requested by Viradha.

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~7

[Tatwam:

“Hato… Mahaayasaaha” 13. These are the words of

Viradha. He said to Rama that he could not understood who

he was. Later he realized that they were Rama, Sita and

Lakshmana. He was supposed to get deliverance from the curse

only after his death. How did Viradha have his old memories

even before he was killed? While he was holding Sita Devi on

his hip and keeping Rama and Lakshmana on his shoulders he

had the touch of Paramatma. With that he became pure. By

carrying them into the forests he had the fortune of serving

Parmatma. With that he was able to understand the Prakruti

Tatwam. Though Viradha was cruel, since he had his last rites

performed in the hands of Paramatma he had Bhagavat kripa.]

Rama reaches Sarabhanga’s Ashrama


Story in Brief:

Rama, Sita and Lakshmana went through the thick forests

and reached the outskirts of Sarabhanga’s ashram. Rama said

“Lakshmana! I am seeing Devendra in the sky. All Devatas are

following his chariot. I am also seeing apsarasa women serving

him. It is said in puranas that Indra goes in this chariot to

receive havis from yagnas. I will go nearer to him and enquire

about his coming here. You and Sita wait here.” By saying so

Rama went towards the ashram. Indra saw Rama coming

towards the ashram and said “Oh Maharshi! Rama is coming

to talk to me” and again he said to Devatas “Oh Devatas! Rama

is capable of doing even impossible things. I don’t want to see

him now, but only after he completes his great tasks. Let him

therefore complete the divine work for which he has

descended. I will meet him after completing his mission.”

Saying so, Devendra disappeared.” Afterwards Rama, Sita and


Lakshmana went to Sarabhanga’s ashram. Maharshi received

and worshiped him. Rama asked “Maharshi! Why has Devendra

come?” Maharshi said “Rama! I have completed my tapasya.

Since I have won all lokas he came to take me to Bharmalokam.

Rama! I want to give away all my punya lokas to you. You take

them. Rama said “Maharshi! All those punya lokas I must get

myself. Now I came with my wife and Brother to live in these

forests. You show me a suitable place for me to build an ashram

and live.” Maharshi said “Rama! There is an ashram of

Suteekshana Maharshi. It is not far from here. If you go and

meet him, he will do everything for you. You stay here and see

what happens for a few moments. I am leaving this body and

going to Brahmalokam. You can see how I leave this body.”

After sometime Maharshi prepared agniotra, offered oblations,

and entered into the flames. After a while, the Maharshi’s

emaciated body was reduced to a handful of ash. His divine

body came out from the agnihotra and reached Brahmaloka.

[Tatwam:

“Maamesha… Devasevitam” 28 these are the words of

Sarabhanga Maharshi. “Rama! I performed severe tapasya and

Indra came to take me to Bhramalokam. Rama! You are

Paramatma. All these years, I fixed you in my mind and

meditated on you in the form of jyothi. Since you have come to

my ashram, I wanted to see you here before I go to

Brahmaloka.”

Govindarajalu commented as “Devasevitam…

Vagamyate”. He was under the impression that Maharshi

wanted to reach Vaikuntam where there will be no deceases

and old age. He might have thought that Vaikuntam itself is

paramapadam. But, our elders and puranas tell us that those

who reach Brahman will not have rebirth. Even at the time of

marriage also, it is said as “Punaraavrutti Rahita Saaswata

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~9

Drahmaloka Nivaasa Siddhyartham” which means the punya

phalam secured in this world will be enjoyed in Brahmalokam,

from where there is not subsequent births. This is also said as

paramapadam. Based on the above, it is not correct to say that

Vaikuntam and paramapadam are one and the same. Because

nowhere is it said what sort of comforts a mukta enjoys. Even

a desire for comfort cannot give mukti. Nobody has defined

where a mukta lives. Those who are ruling a loka cannot be

said as all pervading Paramatma. In other words whoever is

designated for a particular cause cannot be Paramatma. This

is because, he is under the control of Prakruti or Mahamaya.

According to this school of thought, Brahma, Vishnu and

Maheshwara are also created by Prakruti. The formless,

nirlipta, nissanga and sarvasakshi is known as Paramatma. He,

who does desireless punya Karmas, who is above all dualities

and who had vairagyam, leaves his physical body and his

jeevatma will get absorbed in Paramatma and this only is

known as mukti. So reaching another loka after death and

having another body to worship another dehi is nothing but

an imagination without any base. There might be lokas like

Vaikuntam, Kailasam or Brahmalokam and those who go there

may enjoy comforts. But it is not the place of mukti where there

is no rebirth. It is also not correct to say that those who reached

those lokas will stay there forever. Those three lokas might be

superior lokas but not the place of mukti.]

Rama promises protection for Maharshis


Story in Brief:

After Sarabhanga Maharshi left his physical body and

reached Brahmaloka, all Maharshis doing tapasya in those

tapovanas came to Rama and said “Oh Rama! You are firm on

sathyavrata, dharma and obedience to your father. You are


valorous, glorious and capable of winning all the three worlds.

Rama! You not only know all dharmas but you are also devoted

and protecting the dharmas. We all came for your protection.

The king who takes 1/6th of our tapo phalam and also does not

protect us will go to hell. The king who loves his people and

protects them as his own children will reach Brahmaloka.

We are all doing tapasya and 1/6th of our tapo phalam

will go to the king. In spite of that we are all being harrassed

by rakshasas. There is no protection for old tapasvis and

vanaprastas. Those rakshasas killed many tapasvis. You come

with us do that we show you the heaps of the Minis’ dead

bodies. Those rakshasas are wandering freely on the banks of

river Mandakini, river Pampa and Mt. Chitrakootam, where

many tapasvis are doing tapasya. Since you have come, we have

all came to seek protection from you.”

Rama said “Oh Maharshis! You are all great tapasvis. You

are to order me and should not request. I presume that my

father has sent me to forests only to protect you from those

rakshasas. We will also live with you in these forests. We will

kill all rakshasas and keep you happy. You are going to see the

valor of me and my brother. You leave your fear and continue

tapasya. We are going to the ashram of Suteekshna Maharshi

and you bless us.”

[Tatwam:

“Vaikhaanasaa… Taapasaaha” The Maharshis who met

Rama in Sarabhanga Maharshi’s ashrama all belong to

Vaalakhilya sampradaya and many other sects. Each one of

them are looking as bright as Brahma. They have all fixed their

minds in the path of yoga. There are so many ways of

worshiping, in the path of yoga, based on their Karma phalams.

‘Vaikhaanasas’ are all born from the nails of prajapati.

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~11

It is defined in “Sarvatantra Sidhaanta Padaartha

Lakshana Sangraham” as “Akrushtapachaiyushadheebhi…

Kurvan” which means those who eat roots that were

generated naturally from earth and perform tapasya. They are

also known as vanaprastas who are defined as Vikhanasam…

Vaanakrastaha” in sabda kalpa drumam Maheswara

teerdhalu has commented them as “Vikhanasamuninaa…

Vaikhaanasaaha” which means those who gave up

gruhatashrama and doing tapasya. But they cannot be

necessarily construed as vanaprastashrama. Because some of

them do not practice agnihotra.

“Na… Cha Tasya Cha” Manusmruti chapter 6 sloka 16 and

53 which means man does Karmas with desires. In course of

time, all the desires will vanish from his mind. As he starts

doing satkarmas, he develop the feeling of doing Karmas for

the benefit of others. This ultimately leads to sarva sanga

parityagam and he finally becomes a nissanga.

The same is taught in Bhagavatgeetha as

“Sarvabhootastamaatmaanam… Samadarshanaha”. One

may not achieve the entire punya phalams in one birth. But

this will help in the coming births which will not go waste.]

Rama meets Suteekshna Maharshi


Story in Brief:

Rama, Sita and Laksmana took leave from Maharshi and

went to the ashram of Suteekshna Maharshi. By the time they

reached, the Maharshi was in samadhi. Rama prostrated at his

feet and said “Mahatma! I am Rama. You know all dharmas.

You have the wealth of tapasya. I came to seek your blessings.”

Maharshi opened his eyes, saw Rama, embraced him and

said “Rama! You are superior in the Raghu family lineage. You


stand first among the truthful people. I welcome you. My

ashram has become pure with your presence. You are our

protector. I am waiting for you since a long time. I came to

know that you were living on Mt. Chitrakootam. I have decided

to go to heaven only after seeing you.”

Rama said “Maharshi! Since it is forests, it is natural that

cruel animals might me moving around. If we stay here, we

may be tempted to kill them. Such a violence may not be liked

my Maharshis. Hence it is not good for us to stay here for a

long time.” Rama, Sita and Lakshmana took the hospitality of

the Maharshi and stayed for that night.

[Tatwam:

Maharshi said “Oh Rama! I retained my body without

going to heaven only to see you.” Those yogis who practice

yoga can retain their body as long as they want. Krishna also

said in Bhargavatgeetha as “Tasmaadyogeebhivaarjuna”. A

sadaka enjoys Brahmanandam in the presence of his ista

deivam. That is what Maharshi said “Before the joy of your sight

or your Darsananandam, the pleasures of heaven are small”.

What we learn from this chapter is that desire less satkarmas

will give enormous satisfaction and great divine joy.]

Rama leaves Sutheekshna Maharshi Ashrama


Story in Brief:

Rama, Lakshmana and Sita got up before sunrise and

completed agnipooja and other daily rituals. Then, Rama went

to Sutheekshna Maharshi and said “Oh Maharshi! We are

fortunate to have your hospitality. If you permit me, we will

proceed into the forests. The Maharshis came with me are also

interested in seeing other rishi Ashrams, before the day

becomes too hot.” Rama did Pradakshina namaskaram to

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~13

Maharshi. Maharshi said “Oh Rama! You travel in the root I

suggested which is safe for all of you. En route you will find

beautiful gardens, lakes, fruits etc. You will also find many

tapovanas of Great Rishis on your way. They are all great

tapasvis as splendorous as Brahma. Please do not forget to visit

my ashram again.” Rama agreed for the sage’s words and

started from the Ashram with Makshmana and Sita and others.

[Tatwam:

“Athategnim… Vachanamabruvan” 4

This means, Rama and others got up early in the morning

completed agnipooja and other rituals and visited the

Maharishi..

These smrutis “Vase... yogatastanum” 100 and

“Japyainaiva… Uchyate” 87 . These two smrutis instruct that

one should get up from the bed before sunrise and do

sandhyavandhanam, agnipooja and other rituals. These are all

supported by vedas. Except arghya pradanam, rest all mantras

are to be recited silently; Which means, this is meant for those

who leave the house in early hours. The next question is , how

many times should one recite Gayathri mantra? There are no

restrictions for Gayathri mantra. The sookthi reads as

“Ashtaavimsatyanadhyaaye Swaadhyaaye Tu

Yathechayaa” Which means that Gayathri is to be recited

twenty eight times. Some people will wake up at very early

hours. People should not recite other mantras without

Gayathri. In fact all those mantras are connected to Gayathri

mantra. As such all other mantras also can be recited with

Gayathri mantra. As far as agnipooja is concerned “Udite

Soorye Praatarjuhuyaat.” Sruti is also instructing us in

another way, which is “Anudite Soorye Praadarjuhuyaat”

when there is a clash of instructions in vedas itself, doubt may


arise which is to be followed? In such cases sruti, smruti,

purana, ithihasas are to be taken as pramanam. When such

clash took place in sruti, smruti is to be taken as pramanam.

When, such doubts arise in smruti, puranas are to be taken as

pramanam. In the absence of purana, ithihasas are to be taken

as pramanam. In the absence of all the above pramanams,

traditional customs are to be followed. Traditional customs

means “Sishtaachaaraha Parigraahyassruti

smrutyorabhaavataha”. Which means that, when sruti,

smruti, purana and ithihasas are not suggesting any pramanam,

elders words are to be taken as pramanam.

In the above context Sita, Rama and Lakshmana followed

as per their family tradition which has the support of sruti.

Hence they all completed worship and other rituals before

sunrise.]

Rama’s vow


Story in Brief:

Rama, Sita and Lakshmana were walking in the forests.

On their way Sita said “Prabhu! You know all dharmas. But, If

we look deeply into your words deeply, we find a small trace

of adharma. Normally people entangle into three types of vices

to satisfy their desires. One is speaking untruth, second is lust

towards other’s women and the third is harassing others

without any provocation. Rama! You never uttered an untruth

so far. In future also, you will not. It is impossible for you to

have lust on other’s women. In future also that vice will not

touch you. I am only worried about the third. Without any prior

enmity, resorting to the killing of others seems to be a

dangerous vice. To protect the Maharshis and tapasvis you

have promised that you will kill all rakshasas in Dandakaranya.

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~15

You told them that you and your brother have entered

Dandakaranya only to kill these rakshasas. Ever since I heard

your words, I am disturbed. After a serious thnking on this

matter, I think it is not safe for us to live in Dandakaranya. I

will explain to you why.

Dandakaranya is a thick forest. Many cruel animals roam

freely. You and your brother will not keep quiet. You will kill

them. The wood stacked near a blazing fire will also catch fire.

In the same way, Kshatriyas are known for their splendor and

strength. If they are in possession of bow and arrows, with

them their strength will be doubled. Long ago a Maharshi was

doing tapasya peacefully. Birds and animals also were living

without any enmity. One day Indra wanted to disturb his

concentration and came in the form of a soldier and requested

him to keep his sword in the sage’s custody till he comes back.

From that day onwards, the Maharshi kept it on his body

wherever he went. After sometime he lost concentration on

his Tapasya. He was more conscious about the sword. Because

of his association with the weapon, he developed cruel

thoughts. With that, his dharma started declining and adharma

and cruelty grew in him. As a result he went to hell.

Weapons are also as dangerous as fire. I am telling all

these things out of love and respect towards you. Since you

move in the forests wearing bow and arrows, you may be

tempted to kill rakshasas though you have no prior enmity

with them. Hence I am afraid that we may land in trouble from

rakshasas. Kshatriya should use his weapons only to protect

the people who seek his protection. At the moment you are

not living in Kshatriya dharma and hence you should not

develop enmity with rakshasas. All the more, you have

accepted a muni’s life, wearing Valkalas and jatas. Hence

Kshatriya dharma does not suit us.


Rama! A Kshatriya cannot be peaceful after wearing a

weapon. Hence you do not wear weapons till you reach

Ayodhya. You have rejected kingdom and came to forests to

live a muni’s life. This will keep all your mothers happy. Rama!

By practicing dharma you will get artha (wealth) and all

comforts. Dharma will provide you everything in the world.

Dharma gives shelter to all worlds. Maharshis are living on a

regulated life with limited diet only to earn dharma. Only such

people who live with a prescribed code of conduct alone can

have comforts. Normally women are wavering to and fro by

nature, hence I have told you all these things. It is not my

intension to teach you dharma. In fact I do not have the capacity

to teach dharma. Not only me but nobody else on earth can

teach you dharma. You discuss with your brother and do what

you feel correct.”

[Tatwam:

“Treenyeva… Raudrataa” 3.

In this sloka Sita speaks about the effects of evil vices.

She is worried about the third vice. The teachings of Valmiki

Maharshi from the mouth of Sita appear to be opposite to this

Manusmruti “Kaamajeshu… Mrutaha” 46-53 but if we

examine it deeply, we find, it is not contradicting. This is

because, common dharmas do not apply to god. In fact Sita

did not teach these dharmas here to Rama but she has told

them for the sake of all others, the common people, as Rama

does not need to be taught these Dharmas.

“Mithyaavaakyam… Subhadarsana” 4

These are the words of Sita. She is telling about those

three vices to the people and not to Rama. Those who do not

speak lies and who will not speak in future also, such a person

will not be tempted towards the other’s women also. Such

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~17

people are known as a superior among the men. This will apply

for both men and women. In this manifestation, Rama wants

to teach the evil effects of these vices by practicing Dharma

himself and wants to become a model to others.

“Truteeyam… Prati” 9-13

These are the words of Sita. “Prabhu! Why are you trying

to kill rakshasas without any prior enmity with them? Suddenly

how did you develope this evil vice? You promised to kill

rakshasas for protecting Maharshis. This is causing me anxiety.

I do not know when and how you will act.” Though the words

of Sita might appear like timidity and womanly hesitancy, but

if we looks at its hidden meaning, we understand that she is

not timid. According to Manusmruti, “Adeergha… Rahasyavit”

310 which means a king should speak soft. He should not be

attracted by evil vices and evil people. This is Raja dharma.

But Rama’s vow might appear against the teachings of smruti.

That is why Sita has cautioned Rama that people should not

find fault him on this at a later date. She said she was disturbed

by his vow. In fact she was advising the people not to take

such vows in haste but she is not finding fault with Rama.

“Sarvam Hi… Maachirena” 33-34

These are the words of Sita “Oh Rama! You know the real

nature of all the worlds. You be pure as long as you live in

forests.” The hidden meaning of her teachings are “Oh Rama!

What we intended to do was already decided by us. I have to

pretend as if I am living in lanka and you are to pretend as if

you are grieving for me. You ignore my cautious words; consult

your brother Lakshmana and do it fast. Because the Karma

phalams of many rakshasas have ripened and they are waiting

to get killed in your hands. Then only they will attain salvation.”

In this part of the story let us examine what Adhyatma

Ramayana Sarga 3 Sita said:


“Oh Rama! The sun and moon will change their forms

depending on the place. You alone is Brahma, Vishnu and

Maherswara. You are created by Mahamaya. Which means

even trimoortis are not permanent and created by Prakruti.

You alone is above Prakruti. You are the cause and action of

all activities of all worlds.”

Even Bhagavatgeetha chapter 13 sloka 16 confirms the

same.

Sutheekshna Maharshi said “Oh Rama! Though you are

formless, I am fortunate now, that I am able to see you with

form. According to the Upanishad vakyam “Upaasakaanaam

Kaaryaartham Brahmanoroopa Kalpanaa” which means in

whatever form people might meditate on you, you will appear

before them in those forms. Hence Paramatma is formless and

all forms belong to him. Hence I fix the forms of Rama, Sita

and Lakshmana in my heart permanently and meditate. I have

no more desires.” What does he mean? There is no better

Anandham than having the darshan of his ishta daivam. In short

performing desireless satkarmas alone gives Divine Joy.

Bhartruhari also teaches the same as “Bhnyaanaam…

Nissnkamankesayaaha”

Since Rama knows the devotion of Sutheekshna Maharshi

he said, ‘I came to see you’ this part of the story is again proving

that meditation is superior than the external worshiping.]

Rama replies to Sita


Story in Brief:

Rama said “Devi! You are the daughter of king Janaka.

You know all dharmas. Though you have cautioned me out of

love, all the people will appreciate your cautious words. You

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~19

yourself told me that a Kshartriya should always wear the bow

and arrow to protect the people who are in distress. Now what

more can I tell you?

All the tapasvis living in Dandakaranya are rich in their

tapasya. They not only can protect themselves but also can

protect others with the power of their tapasya. However they

all came and requested for my protection. They are all afraid

of rakshasas. They are not able to not eat and sleep peacefully.

Those rakshasas are eating the flesh of these tapasvis and

abducting their women. Hence these tapasvis came for my

protection. Is it not a matter of shame for a Kshatriya to look

at such dejected tapasvis? That is why I asked them ‘what do

you want?’ They all said:

“Rama! We are harassed by rakshasas. They can change

their forms as they wish. When we worship agni they come

and pour blood and flesh into the agnihotras. We are afraid of

them and living with fear. We are all tapasvis. You are the

protector for us. With the power of our tapasya, we ourselves

can kill them. But if we curse them, we loose the fruits of all

our tapasya. Hence we are waiting patiently and praying the

god to protect us. Because of the fear of rakshasas, we are not

able to concentrate on our tapasya. Though they are killing

us, we remain as spectators. God has heard our prayers and

sent you and your brother to protect us.”

Sita! When all those tapasvis came and sought my

protection, I assured them that I will kill all rakshasas. As long

as I am alive I will stand by my promise. You are aware that

truth is dearer than my life. Hence I and my brother will fight

with all rakshasas even at the cost of our life. I consider it as

my duty to protect them even if they did not request me like

this. As such, how can I go back from my promise? However

your words are befitting the tradition of our family.”


[Tatwam:

Rama understood the inner meaning of Sita’s advice.

Truthfulness, non violence and protection of people in distress

are the main morals taught in this Sarga.

Paramatma has neither friends nor enemies. One may ask,

if that is the case, why has he descended on earth? Because of

this Upadesa, three great uses become available to all people :

1. For cruel acts, bad results are bound to come. Rama

wanted to teach people this result of cruel Karmas to people.

2. God will take any amount of pain to protect his

devotees.

3. Rama taught the people the discrimination between

good and evil acts.

“Vasanto… Viseshatasha” 5-19.

Rama said “Oh Sita! All those tapasvis are suffering

because of rakshasas and requested for my protection and I

assured them.” The hidden meaning in this part of the story is

that all those tapasvis are observing non violence and living

on fruits and roots. God always protects those who practice

such non violence even against rakshasas. Since the rakshasas

are cruel and wicked, they are to be punished. They are not

only disturbing the tapasya of the Maharishis but also eating

their flesh. Both are evil acts. Manusmruti chapter 5 sloka 45-

54 also instructs to punish such cruel people. The moral in

this part of the story is that those who live on violence and eat

human flesh cannot enter into the heaven. It also ddecreases

all feeling of brotherhood among the people.]

Rama goes to the ashrama of Agastya


Story in Brief:

Rama, Sita and Lakshmana travelled across many forests.

By the time it was sunset, they heard melodious music from

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~21

below a lake they were passing by. After sometime they

entered a tapovana. Those tapasvis saw Sita, Rama and

Lakshmana ; invited them to their ashram; and worshiped

them. They all requested Rama to protect them from the cruel

rakshasas. Rama assured to protect them from the rakshasas

and lived with them for a few days. From there, they went

back again to the ashram of Sutheekshna Maharshi. Rama asked

“Maharshi! I want to visit the ashram of Agastya Maharshi.

Kindly guide me the way to his ashrama.”

Maharshi said “Rama! I myself wanted to suggest you to

have the darshan of Agastya Maharshi. From here you have to

travel four yojanas in southern direction.” Rama took

permission from the Maharshi and travelled towards Agastya’s

ashram.

Rama said “Lakshmana! There are so many stories that

reveal the glories of Agastya Maharshi. I will tell you how he

killed two rakshasas Vaatapi and Ilvala.

Lakshmana! Those two rakshasas were killing Brahmins

and tapasvis in a deceitful manner. Ilvala used to take the form

of a Brahmin and wait on the foot paths in the forests, waiting

for Brahmins to pass that way. The moment he found a tapasvi

or a Brahmin, he used to approache them and say ‘I am

performing sraaddha of my parents. I am waiting for a Bhokta’.

So saying, he used to take him to his house. Vaatapi used to

take the form of a deer. Ilvala would kill that fake deer; prepare

food with the deer flesh and offer it to the Brahmin. After the

Brahmin completed taking his food, Ilvala used to call out to

his brother, ‘Vaatapi! You come out’. On hearing Ilvala’s words,

Vaatapi would take his original form; break open the stomach

of the Brahmin and come out. After that, both the brothers

used to eat away the flesh of the Brahmin.


Lakshmana! In this manner they were cheating many

tapasvis and Brahmins. Some of them went to Agastya

Maharshi for protection and Maharshi assured them. One day

Ilvala requested Agastya Maharshi who was going that side,

to be a Bhokta in their sraadha. As usual, Ilvala killed Vaatapi

in deer form; prepared food with his meat and offered it to

Agastya Maharshi. The Maharshi ate away all the food and said

‘Vaatapi! You get digested in my stomuch’ in this way he said

three times. Ilvala did not know the power of Maharshi and

called Vaatapi back as usual. Maharshi said ‘Oh Ilvala! Where

is Vaatapi? I have eaten and digested him.’ Ilvala became

furious and jumped on him to kill. Maharshi burnt him to ashes

with the fury of his eyes.” After Rama told this story, they

both reached the ashrama of Agastya’s brother. He worshiped

Rama and Lakshmana. Next morning they both reached the

ashrama of Agastya Maharshi.

[Tatwam:

“Patratatra Cha Drusyande Sankshiptaah

Kaashtaasanchayaaha” Which means people used to collect

dry branches of trees, but did not cut the live branches of trees

to perform agnipooja which was a daily ritual for all the three

varnas. Sruti is also instructing as “Agni Mukhaavaidevaaha”

and Maharshis used to follow agnipooja. Jyothi takes a

prominent place in shodasopacharaas. Why? Because

Maharshis will pray god in the form of jyothi. It is revealed in

several puranas “Dhyeyasasyadaa Savitrumandalama-

dhyavartee Naaraayana” it is believed that Paramatma lives

in the form of jyothi and Maharshis worships him in yagnas

and also in Upasanas in the same form. But the devotees

worship in the form of images in their preliminary stages. Even

lord Krishna also said “Yajnaanaam Japayajmosmi”.]

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~23

Rama meets Agastya Maharshi – P/745


Story in Brief:

Rama, Sita and Lakshmana entered the ashram of Adastya

Maharshi. Lakshmana went inside the ashram and said to one

of the disciples as follows: “Oh tapasvi! Rama the son king

Dasaratha has, along with his wife Sita, come to see the

Maharshi. I am his brother Lakshmana.” The disciple went into

the ashram. At that time Maharshi was worshiping agni. The

disciple said “Maharshi! Rama, Sita and Lakshmana are waiting

for your permission.” Maharshi said “My son! Rama and Sita

need nobody’s permission to enter this ashram. They can come

and go freely as they like. They are the most worshipful guests.

I am myself waiting for their arrival. You go and bring them

immediately.” The Disciple went out and invited Rama, Sita

and Lakshmana.

Agastya Maharshi worshiped them with traditional

honors. He offered fruits and roots to eat. Maharshi said “Rama!

I should worship agni before inviting and worshiping guests.

This is our tradition. Otherwise the host will go to hell and eat

his own flesh. You are the emperor of all the worlds. You are

the embodiment of dharma. It is my fortune to have you as my

guests. Rama! This is a great bow belonging to Vishnu and was

made by viswakarma. The arrows are gifted by Brahma. This

quiver and this sword were gifted by Indra. You take all these

weapons which will secure the victory to you.”

[Tatwam:

“Agni… Priyaatidhihi” these are the words of Agastya

Maharshi. Which means “Rama! After completing agnipooja

[vaisyadevam] only the guests are to be worshiped. Otherwise

the host will go to hell and eats his own flesh. You are the most


worshipful guest.” The inner meaning of this sloka is one

should not violate the regulation as instructed in sastras. The

words of Maharshi are not in line of Manusmruti chapter 3 sloka

111. Now a doubt may arise which is to be taken as pramanam.

Manu has instructed for kshatriyas where as Valmiki’s words

apply to Paramatma. Agastya Maharshi knows that Rama is

the manifestation of Mahavishnu. Paramatma himself was in

front of him now. So, he can violate the Manusmruti’s

instructions to worship the Paramatma before him.

“Bhagavaan Praaptaha Priyaa tithihi” which means “Oh

Rama! Though you will please all, you will not stay here

forever. You have come. I consider it as my fortune to receive

a illustrious guest like you.”

In Adhyatma Ramayana, in chapter 3 sloka 28 also, the

sameness of Siva and Kesava is revealed and it also indicates

the greatness of Sita Devi.]

Rama goes to Panchavati


Story in Brief:

Agastya Maharshi said “Rama! You all came by walk and

look tired. You take rest for this night. Sita is a chaste woman,

born in a royal family and, she also came with you like a

shadow to share your difficulties. Lakshmana also came to

serve you. I wish all auspiciousness to you.”

Rama said “Maharshi! We want to build a cottage

somewhere in these forests. You suggest me a suitable place

for us to live.”

Agastya Maharshi said “Rama! From here in about two

yojanas distance there is a mountain by name Panchavati.

There, you get plenty of fruits and roots. By the side of it, the

river Godhavari is flowing. You will have plenty of waters in it,

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~25

in all seasons. You go and build an ashram and stay till you

complete your forest life. Rama! I saw your future with the

power of my tapasya and that Panchavati is the most proper

place for you to live. Sita will also be comfortable there.”

[Tatwam:

“Bhavaanapi.. Paalayishyasi” 22.

These are the words of Agastya Maharshi. “Rama! You are

living with your wife. You are capable of protecting her. Not

only that; you can protect the entire muni community in these

forests.” The hidden meaning of Maharshis words are, Oh

Rama! You are a sarvasakshi. You are a nissanga. Unless you

are associated with Mahaprakruti you cannot protect the

worlds. When your will power comes out, the creation will

start and it is also known as prakruti. Again when prakruti

absorbs back into you, the entire creation will be dissolved.

Hence you are a Parabrahman with form, associated with

prakruti. You protect all tapasvis from Khara and other

rakshasas. It is implied in his words that the protection of

dharma has now started. He said again and again to protect

the tapasvis in the forests. Why?

Maharshis worship Paramatma day and night for the

welfare of people. It is the duty of the Paramatma to protect

such tapasvis. Even Devatas also work for the welfare of those

tapasvis. “Braahmanyaa Bhaarata Raajendra Punascha

braahmanaad bhaara” Which means they worship

Paramatma for the welfare of all other communities. Who else

will be purer than those who work for the welfare of others?

That is why the munis, Maharshis and tapasvis stand first

among the worshipful community. That is why the Sookti

“Taapasaan Paalayishyasi,” is quite appropriate on this

occasion


“Gruheetachaapau… Samaahitau” 27. Which means

Rama and others went ahead with great mental strength, to

Panchavati to build an ashram as suggested by Maharshi.

“Srutvaa… Maargamaseshaviddharihi” Sarga 3. It is

said in Adhyatma Ramayana as “Aseshavit Harihi” which

means Rama went happily from there, being fully aware of

what all the Maharshi had advised him. Since he himself is Sri

Mahavishnu he knew that the Maharshi also knew his own

intentions and therefore, Rama went happily towards

Pachavati.]

Rama reaches Panchavati


Story in Brief:

Rama, Sita and Lakshmana were travelling towards

Panchavati. On their way they saw a big banian tree and a huge

eagle on it. Rama and Lakshmana thought that the Eagle might

be a rakshasa. They both asked the eagle who he was. The eagle

said “I am Jatayuvu, the king of all eagles. I am living in these

forests for over sixty thousand years. I am the son of Aruni

and Syeni. They had two sons. My elder brother was Sampati

and I am the second son. I am a friend of your father, king

Dasaratha. I will act as your servant. This is a dangerous forest.

Many cruel animals and rakshasas wander here freely. When

you both go out, Sita will be alone in the Ashram. At that time

I will take care of her safety. You accept me as your servant.”

Rama and Lakshmana felt happy to hear the name of their

father after a long time and all the more from Jatayuvu.

Jatayuvu also followed them to pachavati. On their way

Jatayuvu told them several stories about Dasaratha.

[There is not Tatwam in this chapter]

Rama builts ashrama P / 760

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~27


Story in Brief:

Rama, Sita and Lakshmana reached Panchavati. Rama

said “Lakshmana! We have reached Panchavati as advised by

Agastya Maharshi. The place that we are going to live should

be close to the river, so that, we can have abundant water. We

need sufficient quantities of darbha grass to worship the gods

and agni. The place should be dry and without mud so that

Sita can move around freely.” Lakshmana said “Rama! All my

life I was serving you as a devotee. I never thought of anything

on my own. Hence you show me a place and order me to build

a cottage. I will obey your orders.”

Rama was happy for his devotion and obedience. Rama

showed a suitable place to build a cottage where the

surroundings were very beautiful. From their place, they could

see elephants, tigers, deers and other animals roaming on the

slopes of the mountain. Lakshmana fell a few trees and built a

cottage. Sita and Rama were happy looking at it and expressed

happiness to Lakshmana. They took a bath in river Godavari

and worshiped Vastu with lotus flowers. Rama embraced

Lakshmana and said “Lakshmana! You have built this cottage

as I dreamt in my mind. Except embracing you what better

gift I can offer you?” Rama and Sita entered the house and

Lakshmana followed them.

[There is not tatwam in this chapter]

Rama’s advice to Lakshmana


Story in Brief:

By the time Rama, Sita and Lakshmana settled in

Panchavati, Hemantharutu entered. One day they all went to

river Godhavari to have a bath. Lakshmana said “Rama! The


season which you love most has already come. This is the best

of all seasons. Snow fall is taking place at nights. All the animals

are suffering with chillness and their skin is becoming stiff.

All the lands are yielding good crops.

Rama! Though your brother, Bharata, is living in Ayodhya

he is also doing tapasya like us. As we come to Godhavari for a

bath he must have gone to river Sarayu by this time. Bharata

is not only valorous but also knows all dharmas and is a truthful

person. He has won control on his senses. He is obedient to

elders. Normally children come to possess the qualities of their

mother but in Bharata’s case, it is different. He has acquired

all the qualities of our father. I fail to understand how Kaikeyi

had her cruel nature in spite of giving birth to a righteous son

like Bharata and becoming a dharmapatni for our father.”

Rama said “Lakshmana! I can understand your love for

Bharata. You can praise the virtuous qualities of Bharata and

the family of Ikshvakus. But do not blame our step mother

Kaikeyi. Though I am living in the forest my mind always thinks

about Bharata. I cannot forget the sweet qualities of him. I am

dreaming of the day when all of us will live together at one

place.”

[Tatwam:

“Samo… Prahlaadanaani Cha” 26-36. These are the

words of Rama. He said that the words of Bharata are

affectionate, melodious and also as palatable as a sadhu’s

words. The syntax is said as “Priyaani Madhuraani

Hrudyaani Amrutakalpaani Manah Prahlaadanaanicha

Asyabharatesya Vaakyaani Samsmaraami” we are to think

about using the words as Hrudayam and Manas. Normally

Manas is known for its wavering nature. Hrudayam is known

for its weak or feebleness. Therefore those, whose words

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~29

remove the wavering nature of Manas, and make one focus on

meditation on the Paramatma only are known as real

devotees. This is what Rama wanted to teach us. Hence he

advised Lakshmana not to blame Kaikeyi because the manas

becomes wavering and hrudyam becomes feeble thereby.

Soorpanakha wants to marry Rama


Story in Brief:

After taking their bath Rama, Sita and Lakshmana came

to their ashram and were sitting and talking. At that time, a

rakshasa woman came and saw the beauty and splendor of

Rama. She went close to him and saw him. Immediately the

God of Cupid (Manmatha) possessed her. She lost all control

on herself. She was not only cruel but also ugly. Soorpanakha

said “You have come with your wife. You are also wearing bow,

arrows and sword. At the same time you are wearing Valkalas

and jatas like a muni. This forest is full of rakshasas. Why did

you come to these forests? Tell me the truth.”

Rama said “I am the son of king Dasaratha. He is as

valorous as Devendra. I am his eldest son. People call me by

the name Rama. He is my brother Lakshmana. He came to serve

me in the forests. She is my wife Sita. She is the daughter of

king Janaka. My father has promised to my mother to send me

to the forests. As per the orders of my father I have come to

live here. You tell me who you are? Where do you live? Whose

wife are you? I have not seen such a beautiful woman like you

in rakshasas. You tell me why you have came here?”

Soorpanakha said “I am a rakshasa woman. My name is

Soorpanakha. I can change my form as I wish. I possess many

mysterious skills. I live alone. People are afraid of me. I wander

in all these forests as I wish. I am the sister of Ravana who is


the king of rakshasas. He is more valorous than Indra. He is

the son of Visravasu. Kumbhakarna is also my another brother

who spends most of his life in sleep. Righteous Vibheeshana is

another brother. Khara and Dushana are very strong and

valorous rakshasas ruling these forests. They are also my

brothers. The moment I saw you, I fell in love with you. You

are the superior among the men. I have decided to have you

as my husband. I do not care about any of my people. I am

known for my mystical powers. I can go any place and come

back. You accept me as your wife. Your wife Sita looks very

ugly. She is not a match to you. We both are made for each

other. Sita is not only ugly but also bad in her nature. Look at

her stomach how ugly it is and how it is almost touching her

back. Immediately, I will kill her and your brother. After that,

we both can wander in the forests and mountains as we wish.

The entire Dandakaranya will be under our control.”

Rama could understand that she was totally under the

influence of her lust for him. So , he said softly to her as follows:

[Tatwam:

The purpose of manifestation of Rama starts from this

part of the story. So far, they have spent about thirteen years

in the forests. In Panchavati alone they stayed for three years.

Till now there were no incidents worth mentioning. The period

of exile is also coming to an end within a year. One may doubt

why Sita and Rama did not commence giving the fruits of thier

incarnation to the people of the world so far? Paramatma

himself cannot violate his own theory of karma. Unless the

Karma phalams are ripe, even Paramatma cannot act. Now the

life of Khara, Dushana and others has to come to an end. Their

Karma phalams alone provoked Soorpanakha to go to Rama.

“Na Hi Kaaranam Vinaa Kaaryasyotpattihi” is a well known

Sookti. Sita and Rama are also waiting for Soorpanakha. In

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~31

normal course, Rama’s physical stature is fascinating even for

men and women. This particular day, Mahamaya took

extraordinary precautions for Rama to look more fascinating.

“Saatu… Kaamamohitaa” 9. This means Soorpanakha

saw Rama with his divine splendor and fascinating like

Manmatha. Though she is an ugly rakshasi, She saw Rama as a

Devata, “Tridasopamam Dadarsa.” The adjective used is

‘Tridasopamam’ which implies that Devatas and Danavas are

natural enemies. In other words, she fell in love with the

natural enemy of her race. She did not anticipate the

consequences of her love. “Paarthivavyam Janaanvitam”

which means he looked like a king with all royal

characteristics. “Indropamam Drushtyaa Rakshasee

Kaamamohitaa Babhoova” Indra is the first enemy of

rakshasa. She fell in love with such a Rama who is comparable

to Indra. However she was provoked for doing this by the vidhi.

That is why, she pursued to accomplish an impossible thing

and make it possible.

“Na Hi… Broohitattyataha” 20.

These are the words of Rama. He revealed all about

himself, Sita and Lakshmana. After that he enquired about her

antecedents. Rama said ‘Bhaaryaacha’ here, by using

‘Chakaaram’ Valmiki Maharshi has given a special meaning.

“Vigataha Dehoyasya Sadehaha Sa Eva Vaidehaha tasyaa

Patyam Stree Vai Dehee” which means daughter of a formless

one, the ‘Ayonija’. In other words she was born by herself.

That is why it is said, ‘Seeteti Visruta’ .That is, she was found

in the ground at the plough share end. The woman who is

sitting by my side is ‘yiyam’ ‘Mamabhaaryaa Cha’ who has

also become my wife.” This implies, that though I am to protect

her as a husband, in fact, she is Mahamaya who is protecting

me. In other words I am formless and she alone gives me form


and also acts on my behalf. I am only a sarva sakshi. My form

of a man is only artificial. In fact we both are not separate.” In

addition to the above he said as follows.

“Narendrasya Piturmaatuscha Niyogaadyantritaha,

Dharmaartham Dharma Kanksheecha Vastum Vana

mahaagataha” which means I was bound by the orders of

my father and therefore, I came to these forests. However it is

my duty to establish dharma. The meaning of Rama’s words

are to be construed as “Oh Soorpanakha! I have taken the divine

weapons from Agastya Maharshi only to kill cruel rakshasas

and establish dharma.”

“Chiraaya… Maanusheem” 27-28.

These are the words of Soorpanakha. “I am a powerful

rakshasi. I can go anywhere as I wish. You be my husband. Sita

is ugly.”

The hidden meaning of this sloka is “Oh Rama! If you

cannot accept me now, I will be born again as Kubja and marry

you in Krishna avataram. At least in that avataram, you fulfill

my desire. At that time, Sita will not stand in my way. Sita is

looking ugly to my eyes. She is appearing as Mahakali and

Chandi. She is not a matching wife to you. “Bhaaryaa roopena

Pasyamaam” you accept me as your wife. We both are made

for each other.” One may ask whether Soorpanakha has so

much of knowledge? In the presence of Paramatma, she not

only will have this knowledge but shealso will become pure.

‘Maam Pasya’ Instantly she was covered by Maya and became

a rakshasi, jumped on Sita to kill her. However Sita who is

Mahamaya listening all their conversation without any fear.]

Soorpanakha is disfigured


Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~33

Story in Brief:

Rama said “Oh Soorpanakha! I am a married man. I love

my wife more than my life. You people do not like to be a co

wife. He is my brother. He is a good man, very competent and

capable of making people very happy. He is living without a

wife and he is one who can keep you happy. You both are made

for each other. If you marry him, you will not have the

displeasure of a co wife.”

On hearing these sweet words of Rama, Soorpanakha

became very happy and went to Lakshmana. Soorpanakha said

“My darling! You marry me. You are a matching husband for

me. We both can wander in Dandakaranya.”

Lakshmana said “Oh beautiful woman! I am totally

dedicated to the service of my brother. In other words, I am

his servant. What pleasures can you enjoy marrying a servant?

If you marry me, you also will become a servant. Hence you go

and give pressure to my brother. There is no harm in becoming

a second wife to my brother. If you marry him, I can serve you

also. As you said, my brother’s wife and her stomach are ugly.

If you marry him, he will get rid of his old wife and then you

can have heavenly pleasures with him. Will anyone prefer a

human wife, leaving a young and beautiful girl like you?”

Soorpanakha believed what Lakshmana said and looked

at her pot like belly and felt convinced about her beauty.

Immediately she went to Rama and said “Rama! Your wife is

an old woman and looks ugly. Her stomach is so depressed

into her bones. In spite of her ugly looks, why are you rejecting

me? If she is alive, you will not marry me. So I will kill her and

eat away.” By saying so, she jumped on Sita to kill her.

Rama said “Lakshmana! We did a mistake by cutting jokes

with a cruel person. Now we should not give her anymore


lenience. She is going to kill Sita. So you disfigure her and leave

her.” Lakshmana took the sword into his hand and cut of her

nose and ears.

Soorpanakha was profusely bleeding and ran deep into

the forests with her ugly face. She went to her brother Khara

and said, “Lakshmana who is living in this forest, has disfigured

me.”

[Tatwam:

Paramatma thought that the time has come to give his

avatara phalam to the people. At the same time, the Karma

phalams of Khara and other rakshasas also are ripe now and

they are to get killed in his hands. Here we have to examine a

point. Rama is living in Panchavati for the past three years.

Rakshasas are living in Janasthanam harassing and killing

tapasvis. The distance between these two is not far away. Rama

also did not live in a cave. He built an ashram and was living in

an open forest. He was also moving around to procure fruits

and roots in the forests. Many tapasvis used to come and go

and see him. So far, neither Soorpanakha nor Khara nor any

other rakshasas not confronted him so far. Excepting the

theory of Karma ,nothing else can answer the reason for the

present happenings.

“Kadham… Vidhakshanaha” 12

These are the words of Lakshmana. “Oh Soorpanakha! You

become the second wife of my brother and live happily.” The

hidden meaning of Lakshmana’s words are “Oh Soorpanakha!

My brother is Paramatma. You will have the poorna phalam

only if you approach him.

‘Aryasya’ = he is the guru for all lokas.

‘Sidhaartha’ = you are capable of withdrawing your

desire. ‘Amudilaamalavarninee’ = you are an unhappy and

unfortunate. You also do not belong to a superior varna.

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~35

‘Yaveeyasee’ = you are a low woman. Hence

‘Bhaaryaabhava’ = you become pure by attaining Tejas

or splendour. Tejas can be attained by satkarmas. You perform

such satkarmas and have Tejas. In some and substance, he

advised her to leave her low desire. He is telling about Sita

also in the same spirit. By the twist of his words Soorpanakha

took a common meaning. Only learned people understand the

inner meaning of his words, not one like Soorpanakha.

He further said “Soorpanakha! You don’t hesitate because

he already has a wife.

‘Viroopam’ = the hidden meaning is, nobody else had such

a form like Sita. ‘Asataam’ = there is no equal or superior

chaste wife like her. Which means she had an eternal husband.

‘Karaalaam’ = she is all pervading.

‘Nirnatodareem’ = which means that she kept all lokas

in her stomach.

‘Vruthaam Jnaanaseela’ = since she had so many

superior gunas.

‘Enaam Parityajya Eshatvaam Bhajishyati’ = will he

leave such a Prakruti and marries you?”

These are the words of Rama. “Oh Soorpanakha! He is my

brother Lakshmana who is unmarried, who did not enjoyed

the happiness from his wife and he is likely to accept a wife.”

Can Rama tell an untruth? Can he entertain a wasteful

conversation?

The hidden meaning reads as follows:

Sriman = sensible and shrewd,

Seelavan = a man of good habits,

Priyadarsanaha = who looks things kindly.


Rama thought that these qualities may not suit her taste

and leave hopes on him. However he further said as:

‘Akrutaderescha’ = who did not accomplished his desire.

In other words who do not have a desire on others wife or

who is not having wife by his side. It has also another version,

which reads as

‘Apoorva bharyaya charlee’ = who do not seek a second

wife. How can such a person

‘Te Bharta’ = will becomes a husband to you? it can be

also be said as -

‘Te Abharta’ = who is not husband to you.

One may ask, why they spoke in so many words?

Mahamaya wanted to make this as a turning point of her action

plan. Soorpanakha is destined to get disfigured by Lakshmana.

He cannot do harm to an innocent person. Rama also waited

till Soorpanakha is exposed her cruel nature. Lakshmana acted

upon as soon as she attacked Sita. Not only that, unless she is

provoked to do harm to Sita, they cannot punish her. Unless

she is punished, Khara and others will not become furious.

Hence the vidhi took all of them into her fold and made them

as her tools. “Tatassabhaaryam… Kharasya Saa” 26.

Looking at Soorpanakha, Khara was astonished and asked

her “Oh sister! Who has disfigured you?” Soorpanakha said

that Lakshmana has disfigured her and said ‘Sasamsa’. The

syntax is to be read as ‘Samsustutau’ which means she praised

Sita, Rama and Lakshmana. Why? Unless she praises the

enemy’s valor, her brother Khara may not become furious and

jump to kill them. Valmiki Maharshi thought that she had a

change of mind and hence praised Rama which was the effect

of Bhagavat darshanam as she became a devotee. Bhagavat

darshanam will never go waste. Since she fell in love with

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~37

Rama, he graced her to be his love in Krishna avataram as

Kubja. Hence she praised Rama unconsciously.]

Khara deputes his men to fight with Rama


Story in Brief:

Khara saw the ugly face of Soorpanakha became furious

and said “Sister! Don’t grieve. Who disfigured you? Who woke

up the sleeping kobras? Who has insulted you out of ignorance?

You are valorous and as good as Yama in mystic arts. Now my

arrows will separate him from his body as a swan separates

milk and water.”

Soorpanakha said “Brother! They are Rama and

Lakshmana, the two sons of king Dasaratha. They look beautiful

and also valorous. They wear jatas and Valkalas. They eat fruits

and roots. They have great control on their senses and are

righteous people. I do not know whether they are humans,

Gandharvas or Devatas. There is also a woman with them who

looks beautiful. There are many ornaments on her body. She

is the wife of Rama. They disfigured and insulted me. You go

and kill them immediately. They are in an ashram in

Panchavati. Go immediately and kill them. I must drink their

blood. Then only, my anger will subside.” Khara called fourteen

rakshasa soldiers who are strong, valorous and cruel. Khara

deputed them to go and kill Rama and they went along with

Soorpanakha.

[Tatwam:

“Pramadaantaa… Yathaa”

Soorpanakha said that at the end and it is a truth. “They

disfigured me because of Sita.” Though she was a rakshasi, she

has uttered the truth. Because she was in the presence of

Mahaprakruti in the form of Sita. Rama and Sita descended on


earth to fulfill their divine cause and hence Soorpanakha was

forced to speak truth as “Anaathaa Asatee Yathaa” which

means “I deserve this insult”.

Let us discuss whether the punishment of Soorpanakha

is justified or not? The general rule is that a woman should

not be punished. All smrutis are supporting the same. However

we have to take a special vidhi in this case which is supported

by Manusmruti chapter 8 sloka 335. Vivada ratnakaram,

Kaatyaayana smruti, Sankha smruti etc are also instructing that

a woman should not be punished. This is a general rule.

Where as she can be punished according to the visesha

vidhi which gives power to the king to punish a woman if she

deviates from her Swadharma. Why Lakshmana left her with

a lighter punishment? Is Disfiguring in accordance with

sastras? According to the pramanam “Aatmaanam… Lipyate”

the offence committed by Soorpanakha does not fall under one

which can be left with small punishment. A woman who comes

with lust and desired a man, she should not be disappointed.

Since Rama is Paramatma, she and her wish could not be

accommodated in this birth. However he blessed her in his

Krishna avataram. He ordered as “Viroopa Yitu Marhati” and

hence Lakshmana punished as per the instructions of Rama.

With this back ground she was born as Trivakra [Kubja]. Hence

disfiguring of Soorpanakha is justified.]

Soorpanakha again goes to Khara


Story in Brief:

The fourteen rakshasa soldiers came and attacked Rama’s

ashram. Rama said “Lakshmana! Soorpanakha has come with

rakshasas I will kill them all and come back. You be with Sita

and protect her. After saying, so he went to the rakshasas and

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~39

told them, “O rakshasas! We are the sons of King Dasaratha. I

came with my wife and brother Lakshmana to live in

Dandakaranya and do tapasya. You have all come to harass us

without any provocation. You are all sinners. You are all killing

Maharshis. They have all come and requested for my

protection. I will kill you all and make them happy. If you are

afraid of fighting with me, you can go away and save your lives.”

The rakshasas said “O humans! You have provoked my

king Khara. He is angry with you. You cannot escape from

death. You are standing alone with a bow and arrows and

talking bravados to frighten us. We have more sophisticated

weapons and we will kill you in a short time.” They released

various types of weapons on Rama. Rama broke them all and

released fourteen Golden and shining arrows against the

rakshasas. They all fell dead. Soorpanakha was afraid and ran

back to Khara.

[Tatwam:

“Kaahite… Punaryoddhumaahave” 13. These are the

words of rakshasas. You are alone. How dare you are to fight

with us? The implication of the above sloka is to be read as

“Ranamoordhani…Tyakshyasi”. This means, you are

Paramatma and second to none. We are fortunate to die in

your hands. One may ask , how can they say these words when

they came to kill him? This implies, in the presence of god,

they became pure and uttered those words unconsciously. This

is the commentary of Maheshwara Teertha. His commentary

is in line of puranas and the theory of Karma. This commentary

also will not do any harm to the main story of Ramayana. They

are any way going to die in the hands of Paramatma and thus

it was the deliverance of their previous Karma phalams.]


Soorpanakha reveals the death of rakshasas


Story in Brief:

Soorpanakha went and cried loudly before Khara and said

that all the fourteen rakshasas were killed by Rama. “Oh

brother! I was drowned in an ocean of fear and many

crocodiles have surrounded me in the form of my grief. I am

afraid I am caught in between. Who will protect me? You send

all your army and kill those humans. Then only my mind will

become peaceful. I cannot digest this insult to our whole clan.

Instead of swallowing this insult I would better leave

Dandakaranya and live elsewhere.

[Tatwam:

“Bhaktaischaivaanuraktaascha… kuryurvacho

mama... kimetraccho...tyajyataamiha” 3-5. Which means “Oh

Soorpanakha! The soldiers are very strong and cruel. They

always fight for my welfare and auspiciousness. Nobody can

defeat and kill them. Why have you come again and grieving?

You leave your fear and tell me what has happened I am here

as your Protector.”

‘Naa Dhetu’ = the Paramatma,

‘Mayi’ = towards me and,

‘Samsthitesati’ = is available,

‘Anaadhavadvilapasi’ = why are you crying like an

orphan? Which means the Paramatma who is the protector of

all beings, will he not protects you also?

‘Ehaa’ = now why are you lying unconsciously? Get up

leave the fear. The time has come for the ruin of all

rakshasas.]

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~41

Khara makes war preparations


Story in Brief:

Khara said “Sister! Don’t praise Rama and his valor in my

presence. He is sure to die in my hands. Don’t grieve. I will cut

his head with a sharp axe so that you can drink warm blood.”

These words made Soorpanakha happy.

Khara said “Dushana! You call all the army and get ready

for a big war. You also keep my chariot ready. Let our army go

ahead of me.”

Dushana kept a superior chariot for Khara. Fourteen

thousand rakshasa soldiers wearing several deadly weapons

moved towards the ashram of Rama.

[Tatwam:

“Na Ramam… Vimokshyati” 3.

These are the words of Khara. Rama is a human whose

life is short. I don’t care for his valor. He is to pay for his sinful

acts with death.

In fact Khara is more angry and afraid of Rama as he was

becoming conscious that his life was coming to an end.

Normally fear itself makes people fearless. The Sookti

“Praayasyamaapanna - Vipattikaale thiyopi Pumsaam

Malinaa Bhavanti” reveals the same meaning. Fear has

covered his intelligence. Then only, he can die in the battle

and have deliverance from his sinful life.]

Khara observes bad omens


Story in Brief:

Khara’s aremy was in the front. Behind them was Khara’s

chariot. While the army was moving, the horses yoked to


Khara’s chariot slipped and staggered. The sky assumed ash

colour.A huge eagle stood on Khara’s chariot’s flag post. Cruel

animals and birds made adverse sounds. The fish in the rivers

and sea went into the bottom for safety. All the trees shed the

leaves and flowers. Sun shine went out completely. Wind was

blowing against the army in great speed.

Khara said “Oh soldiers! I am not afraid of these omens.

We are valorous and capable of killing even the death. Rama

is standing alone to fight with us not knowing our strength.

I will not go home without killing Rama and Lakshmana. My

sister Soorpanakha has to drink their blood. This is my vow.

I never said lies.”

The fight with Khara


Story in Brief:

Rama said “Lakshmana! The bad omens that we are

observing are only for rakshasas and not for us. The war is

going to be ferocious. I myself will kill all those rakshasas. You

take Sita into a safe place which is the cave behind the thick

bushes and protect her.” Lakshmana and Sita went into the

cave. Rama twanged the strings of his bow frequently.

Maharshis, sidhas and other munis came running to watch the

battle between Rama and rakshasas. At the time of attacking

rakshasas a divine splendour entered into the body of Rama

and he looked unusually ferocious. Maharshis found it as the

tejas of lord Siva. In the mean time, all rakshasas surrounded

Rama’s ashram and started roaring like lions. At that time

Rama looked as bright and ferocious as rudra. Looking at the

rudra tejas in Rama, all beings (bhootas) were frightened.


Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~43

Rama took position for the battle


Story in Brief:

Khara saw Rama standing with his bow and arrows. Khara

and other rakshasa soldiers released many weapons on Rama.

Rama broke them all in the middle and became furious. He

released sharp arrows on all directions at a time. Some of them

went straight and somewent curved, in different directions

and attacked their targets. Whoever was hit by Rama’s arrows

fell dead instantly. The entire ground was filled with dead

bodies and blood flowed like a river. Those who survived went

to Khara and said that they have exhausted all the weapons.

Dushana consoled them and he himself went to fight Rama.

Since rakshasas did not have the weapons they picked up big

stones and pulled out huge trees went behind Dushana. Rama

made all those stones into powder and the trees into pieces.

Again all rakshasas pooled together and attacked him. Rama

covered all ten directions with his arrows. Rama released the

Gandharvastra on all the sides. Rakshasas therefore could not

see from where Rama is fighting.

[Tatwam:

“Sadhoomaascha… Lakshmana” 5. These are the words

of Rama. “Lakshmana! All the arrows are emitting smoke and

showing enthusiasm for the battle.” Maheswara Teertha

commented as “Abhinimantrita… Bhavanteetyarthaha”

This means that the mantras are worshipped for achieving

two purposes. One is for worshiping their ishta daivam. The

other is, Kshatriyas meditate on Mantras for the purpose of

killing enemies. Viswamitra initiated all those mantras to

Rama. All those mantra Devatas came and took positions in

arrows and were emitting smoke. This is an indication of the

presence of those Devatas. Rama said the same to Lakshmana.


“Avishtam… Pinaakinaha” 15-26. Which means, that a

divine Tejas which resembled Rudra came and possessed

Rama as soon as he came out for a battle. “Tejasaa Aa Vishtam

Raamam” which is not to be construed as Rama with the

splendour. This is to be taken as “Tacchaapa… Vesayat” which

means Rama possessed the splendor of Rudra. For which

Maheswara Teertha has quoted several pramanams. It is said

in Skandha purana, all bhootas were frightened to look at

Rama. He looked like the Rudra who held the bow of ‘Pinakam’

at the time of pralayam.

The same meaning was taken by Valmiki Maharshi also.

What is the hidden meaning of Rudra Tejas entering into Rama?

Normally tamoguna in a person rages at the time of battles.

Rajo guna also will rage. Whereas Rama is an embodiment of

pure satva guna. All bhootas were frightened while looking at

the form of rudra in Rama. In other words all the trimoortis

possess the other’s gunas to achieve the desired result.]

Rama kills fourteen thousand rakshasas


Story in Brief:

Dushana picked up five thousand strong warriors and

attacked Rama. They had never tasted a defeat. Many of them

had fought with devatas. Apart from deadly weapons, they also

used stones and trees. Rama resisted them effectively. All their

weapons dropped down like rain drops fell on a buffalo. Rama

broke the bow of Dushana. With another four arrows he killed

the charioteer and horses. Lastly he released three arrows on

Dushana and killed him. All devata communities who were

watching the war from the sky appreciated Rama for his skill

in fighting rakshasas. With the death of Dushana, Khara became

wild. He assembled all other commanders and provoked them

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~45

to surround Rama from all sides. Twelve ferocious

commanders attacked Rama. Rama killed them all. Rama alone

killed fourteen thousand rakshasas and reduced the burden

on earth. Only Khara and Trisirassu remained alive and rest

all died.

Rama kills Trisiarassu


Story in Brief:

Khara was now going towards Rama to attack him. But,

Trisiarassu came before him and said “Oh Khara! You give me

an opportunity to kill Rama. I will kill him and make you happy.

If I am killed in his hands, then you can go and fight with him.”

Khara said “Oh Trisirassu! I am happy with your devotion

towards me and our country. You go and kill Rama and make

me happy.” Trisirassu fought with Rama ferociously. All the

weapons of Trisirassu that touched Rama looked like flowers.

Rama broke his armour first; then killed his charioteer, and

then broke his flag. Rama released another fourteen arrows

on Trisirassu and killed him. His Head was severed from his

body and he fell dead with Rama’s arrows.

Rama destroys the weapons of Khara


Story in Brief:

Khara saw the death of Trisirassu and was frightened now

with Rama’s valor. But, Khara attacked Rama like Namuchi

attacked Devendra. Khara released powerful arrows which

were as venomous as cobras. He fought, tooth and nail, and

with great skill and persistence, with Rama. Khara thought

that Rama must have been tired by fighting alone with many

rakshasas. Hence he wanted to kill him while he was tired.


Khara ran like a lion to attack Rama. Khara released seven

arrows and broke the armour of Rama which made Khara

happy as if he has won over Rama. At that time, Rama took the

bow which was given by Agastya Maharshi stringed it and

broke the chariot of Khara. Khara lost his chariot jumped on

to the ground and shot four arrows on Rama. They pierced

into Rama’s body. Rama became furious and released six

arrowson Khara which hit him, three on his chest, two on his

arms and one on his head. Then, Rama wanted to finish this

game with Khara. He broke Khara’s chariopt, and his bow.

Khara took a mace and jumped on the ground.

Rama blames Khara


Story in Brief:

Rama thus broke the chariot of Khara and made him to

stand on the ground. Khara took a huge club (mace) into his

hand. Rama said “Oh Khara! A large army, elephants and horses

were at your command. In spite of that you did all sinful acts.

None of the people will love you in the forests. A cruel person

cannot be comfortable even if he is the lord of the three worlds.

People will be afraid of even going nearer a sinner as if he is a

venomous cobra. They will also kill you like a cobra. What

pleasure did you derive in killing the tapasvis who were living

on fruits and roots. However powerful one may be, the cruel

and the sinners have to die like a huge tree rotten at its roots.

Sinful Karma phalams are like poisoned milk which will show

its result in a short time. As the trees bear flowers and fruits

in its season, the sinners also cannot escape from their Karma

phalam. All these days, you have killed so many people. Now I

am going to kill you. You came down with the club to hit me.

Before you fulfill your desire, my arrows will remove your head

from the body.”

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~47

Khara said “Oh Rama! You killed some ordinary soldiers

and thinking that you are a great hero. In fact no valorous

person will boast about himself. When a darbha grass is burnt

it turns out to be into gold color. However it cannot be taken

as gold? Know it well that the club in my hand is yamadandam.

I am going to kill you. You take care of your life if you can.

Rama! I also can tell you morals. But the sun is going to set

and after that we cannot fight. In the meanwhile I have to kill

you and wipe out the tears of the relatives of my army who

are dead.” Khara threw his club on Rama and he broke it into

pieces with his powerful arrows.

Rama kills rakshasa soldiers


Story in Brief:

Rama said “Khara! You thought of killing me with your

club. I broke it into pieces and made you helpless.”

Khara said “Rama! You became insane. That is why you

are not frightened even when you are in the grip of death.”

Khara found himself standing without a weapon. He

looked around and saw a tall hefty sala tree. He pulled out

and threw it on Rama. Rama broke it into pieces and released

a powerful arrow on Khara. It cut his head and Khara fell dead

instantly. Looking at the death of Khara, all divine communities

praised Rama. They all said “Rama! Indra went to Sarabanga’s

ashram to kill Khara and other rakshasas. We all convinced

him that all those rakshasas are destined to get killed in the

hands of Rama. Then Indra was convinced and went back. Now

you killed all those rakshasas. All tapasvis can perform yagnas

and tapasya now without any fear. All the Maharshis in

Dandakaranya will now live in peace.” Saying so, all the devata

communities rained flowers on Rama. Lakshmana and Sita


came out from the cave and met Rama. Sita embraced Rama

and praised him. Though Rama killed fourteen thousand

rakshasas, he was as fresh as rose.

[Tatwam:

“Tamaapatantam… Vikramaha” 13. Which means,

Rama saw Khara was bleeding profusely and moved slightly

away from that place. Here the question is whether a hero like

Rama can go back in the battle field?

Khara moved towards Rama, as such the distance is

insufficient to aim and release an arrow. Not only that, Khara

was bleeding profusely. Hence Rama moved a step behind

because of his distasteful sight and not out of fear.

Commentators commented that, this was not an adharma at

all. Not only that, the vidhi also fixes the time and place also to

experience Karma phalams. Hence vidhi itself provoked Khara

to move towards Rama and made Rama to move a step

backward. Bhavabhooti said in uttara Rama Charitam as

“Apaasarpat pratipadam Kimchit” which means he went back

three feet. Whereas some commentators commented as

“Prati… Teetyarthaha” 27. Which means two feet back]

Ravana is informed about the death of Khara and others


Story in Brief:

Rama killed all rakshasas in Janastanam. Akampana, a

rakshasa escaped and ran to Lanka and said “Oh king Ravana!

Rama killed all rakshasas including Khara and Dushana. I only

escaped and came running to inform you.”

On hearing the news Ravana became furious and said

“Akampana! Who is that short lived who has stepped into my

Janastana and did harm to me. Such a person should not live

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~49

in this world. I will punish him even if he is Indra or Kubera. I

am death even for Yama and even death is afraid of me. If I am

angry I even bind the God of wind before me. Even sun and

moon should take my permission.” Akampana said “Oh king!

You forgive me for uttering unpalatable words before you.

Rama is the eldest son of king Dasaratha. He is as majestic as a

lion. His shoulders are as strong as that of a bull and his hands

are so long that they touch his knees. Rama is not only valorous

but also glorious. He killed not only Khara, Dushana but also

all the fourteen thousand rakshasa soldiers.”

Ravana said “Akampana! You tell whether Rama came

alone or accompanied by Indra and other Devatas?”

Akampana said “Oh King! Rama is majestic and superior

among all the archers. He is in possession of many divine

weapons. He has a brother by name Lakshmana. He is also as

strong as Rama. His face is round like moon. Rama and

Lakshmana are like the fire and the wind. Neither Indra nor

Devatas followed him. When rakshasas were running away

with fear Rama seemed to appear all before them and killed

them.”

Ravana said “Akampana! I myself will go and kill him.”

Akampana said “King! I will tell you some more details about

them, which may be of use to you. Sita is his wife. She is

extraordinary beautiful and her organs are uniform. Her waist

is so slim that it is only a handful. She is a jewel among the

women. We cannot find such a beautiful woman in Devatas,

Gandharavas and in any other divine communities. She is equal

to herself. You abduct her from Janastana. Because Rama loves

her more than his life, he will die on his own in her absence.”

Ravana was happy to hear the words of Akampana and said

“Akampana! I myself will go and abduct her and bring her to

Lanka.”


Next day Ravana took a chariot yoked by mules. He

travelled in the sky above the clouds. On the way, he went to

the ashram of Mareecha the son of Tataka. Mareecha

worshiped Ravana with ritual honors, gave him delicious food

and asked him to take rest. After that Mareecha asked him “Oh

king of rakshasas! Are your people safe? What made you to

come all the way to my ashram? If I am eligible to know, you

tell me.”

Ravana said “Mareecha! I kept fourteen thousand

rakshasa soldiers in Dandakaranya. A human by name Rama

has come and killed all of my men. Hence I came here to abduct

his wife. In this matter, I want your help.”

On hearing the name of Rama, the face of Mareecha

became pale. He said “Oh king! Who is that wicked person who

gave you this advice of abducting Sita from Rama? He must be

not only wicked but also your enemy. He gave this advice to

you only to spoil your great fame in the world. He wants to

make you try to pull out the teeth of the cobra with your hands.

Rama cannot be defeated in battle. He is like a wild elephant.

His glorious family line itself is his trunk. His long and strong

arms are his ivory tusks. His valor is like the juice of rut. Hence

don’t buy enmity with Rama. You stop your thinking and go

back to Lanka. You live happily with your wives. You leave the

desire on other’s woman. Let Rama live happily with his wife.”

On hearing the advice of Mareecha, Ravana went back to Lanka.

[Tatwam:

“Saraa… Tavaanagha” 18-20.

Akampana said that Rama’s arrows killed all rakshasas

like a five-hooded(headed) serpent. This five headed serpent

appears in many places in Ramayana. Here, Rama’s arrows

have turned out to be “Panchaananaassvarvaa Bhootvaa”

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~51

which means they possessed the power of Panchanana or the

rudra. “Raakshasaan Bhakshavanti Sma” which means they

took out the lives of rakshasas. Rama stood like an instrument

where as rudra positioned himself into the arrows and killed

rakshasas.

Paramatma will give results based on their karmas. One

may question how a nissanga will give the fruits of karma? His

will power is Maha prakruti and she does all actions on behalf

of him. This is supported by a pramanam which says

“Nijaajnaa roopa Nigamaa Punyaaphalapradaa.”

Sri Sankaracharya also confirms this theory which means

Maha prakruti will invoke tamoguna of Rudra at the time of

pralayam. That is why she is also known as Rudraani. In the

same way, Brahma and Vishnu also possess tamoguna at the

time of destruction. This means that, even trimoortis also

possess the respective gunas for achieving their objectives.

The arrow of Rama consists of the six forms of Rudra in killing

enemies. Rudra means immortal. The same was stated in

Mahabharata also.

Arjuna inquires with Bhagavan Vyasa as follows :

“Bhagavamstam… Tejasaa” 8.

In Bhagavatgeetha, Krishna also taught as “Mayaivaite…

Savyasaachin” which means Arjuna asked Krishna ‘who is that

person standing in front of me and killing the enemies with

his spear.’ Krishna said ‘he is Rudra.’

Even Bhagavatgeetha “Yo Yo Yaam Yaam…

Vidadhaamyaham” 21 also teaches the same. One may still

question why they all died? The time was ripe for all of them

to experience good Karma phalams for which those bodies are

not suitable. Not only that, this sloka also reveals to us the All

Pervading nature of Paramatma. The form and name of Rama


appeared to all of them at various places where they went or

searched for weapons.]

Since Rama killed Khara, Dushana and other rakshasas,

Soorpanakha cried loudly and ran to Lanka to report the

incident to Ravana. By the time she went, Ravana was in his

darbar.

Soorpanakha goes to Lanka

[This part is taken from 32 and 33rd Sarga and also from Adhyatma

Ramayanam]

Story in Brief:

On seeing Rama killing Khara, Dushana and other

rakshasas,all alone, Soorpanakha cried bitterly and ran to

Lanka to report Ravana. By the time she went, Ravana was in

his darbar.

Soorpanakha blames Ravana:

Soorpanakha said “Oh brother! You are selfish and

autocrat. You are lustful. You do not hesitate to commit any

atrocities. People will not respect such a king. If a king does

not perform his duties in time, that kingdom will be destroyed.

The king has to appoint spies and get the information from all

corners of his country. He should give audience to the people

and hear their grievances. Otherwise, people will leave such a

king as the elephants avoid a river of sludge. The king who

does not win control on his senses, cannot protect his kingdom

and is useless to any one like a mountain submerged in the

oceans. You developed enmity with all divine communities but

you did not strengthen the institution of spies. Unless you

appoint spies, how can you control them?

Oh king! An efficient king will always keep his treasury,

spies and administration under his control. Otherwise such a

king will become as good as a common man. That is how you

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~53

lost control on Janastanam and lost all your army. Khara,

Dushana, Trisirassu and many other warriors were killed in

the hands of Rama. From now onwards, how can you control

Brahmins, tapasvis and those who perform yagnas? Rama has

promised to all Maharshis that he will kill all rakshasas. Oh

brother! You have become fat with lust. All your people made

you as a puppet in their hands. That is why you are not able to

understand what you lost in Janastanam.

The people will not go to such a king who is cruel, who

doesn’t pay salaries, greedy, who is in confusion, pride, wicked,

who is not available for the people, who boasts about himself

and who is ferocious. He will loose his kingdom. Even the ash

may be of some use but the king who lost his kingdom will be

of no use. People always remember a king who is righteous

and had control on his senses. Though the king sleeps, his eyes

are to remain open for dharma and morals and he should not

have any fury or vengeance. Such king will be worshiped by

the people. All your good attributes have vanished and you

became a wicked person.

You lost discrimination between good and bad. You have

no ministers who can give you good advice. You are insulting

others. With all the above deficiencies you are going to be

destroyed in a short time.” Ravana heard her words patiently

and reconciled himself.

[Tatwam:

In this chapter, Maharshi talked of Raja dharma from the

mouth of Soorpanakha. Superficially it may appear as

unnatural and untimely. Because on one side, she is suffering

with the loss of ear and nose and on the other side, Ravana

was in his darbar. Now, how can Soorpanakha tell him so many

Raja nithis? Maharshi wanted to avail every opportunity to tell


dharmas through some character or the other. Hence he has

utilized Soorpanakha on this occasion to teach Raja nithis.

Manusmruti chapter 7 sloka 2-8 also tells the same Raja

dharmas. Yagnavalkya smruti “Anu… Saadaraan” also

instructs that a king should not be greedy without honoring

those who are meritorious. In the same way the offenders and

criminals should not be left unpunished. The sookthi

“Raajaavaschaara chakshushaha” also teaches that the king

should not be greedy. He should have control on his senses.

He should not be lustful. He should appoint spies to know the

people’s mind. All his enactments should be implemented in

time. This is the essence of that sookthi. Hence “Oh Ravana!

You have became lustful and a slave to your senses. This means

you do not have any foresight.” In other words Maharshi is

teaching all those dharmas to the people in the country.

“Atmavadbhrvigruhyatyam… Bhavishasi” 7-8.

These are the words of Soorpanakha. “Ravana! You

developed enmity with all divine communities. Without

installing the institute of spies how can you control your

enemies? You are a timid person and a fool.”

The commentators commented for the word

‘Atmavadbhaha’ which implies that all his relatives will desert

such a king who indulges in all sinful acts.

Even Geetha says as “Indriyaani… Paratastu Saha” in

the above context. Jagatguru Sankaracharya also defined

Buddhi as ‘Budhirnischayaatmikaa’. With all the above

pramanams, it is clear that the king must be a wise person with

all the above virtuous qualities. Such a king is more worshipful

than a rishi. The country which is ruled by such a king will be

known as ‘Raajasvantam’.]

Soorpanakha provokes Ravana for the abduction of Sita


Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~55

Story in Brief:

Ravana said “Oh Soorpanakha! Who is that Rama? From

where has he come? Why he is living in Dandakaranya? How

does he looks like? How valorous is he? To kill Khara, Dushana

and others, what type of weapons has he used?” Soorpanakha

said “Ravana! Rama is the son of king Dasaratha. His hands

are so long that they touch his knees. His eyes are like the petals

of a lotus. He wears jatas and Valkalas. He is as beautiful as

Manmatha. Rama wears bow and arrows. The speed of

shooting arrows is so great that nobody knows when he picks

up arrows and releases them. As Indra spoils the crops with

the hailstorm, Rama kills all enemies with his arrows. Rama

killed all the fourteen thousand rakshasas in one hour and 12

minutes [which means 1.5 muhurtas time]. The tapasvis in

Dandakaranya requested Rama for protection from rakshasas.

Rama promised them. He killed all rakshasas in Janastanam

and kept up his word. Since he does not kill women, I escaped

and came to inform you. He has a brother by name Lakshmana.

He is also as beautiful and valorous as his brother. He has all

good qualities. Out of love and devotion for his brother, he

came to serve them. Lakshmana is more furious. He knows

only winningover his enemies. Nobody can win over him. He

loves Rama more than his life.

Sita is Rama’s wife. Her eyes are like the petals of lotus.

Her face is round like full moon. Rama loves her more than his

life. Her hair is long and beautiful. Her nose and eyes are

beautiful. She is as splendorous as Lakshmi Devi. Her

complexion is like gold. Her nails are red. Her waist is thin to a

handful. She is the daughter of king Janaka. You don’t find such

a beautiful woman even in devata communities. He who

possesses her as wife, he is fortunate. He, who embraces her

with pleasure will be superior to even Devendra. With all her


good qualities in mind, I thought she will be a good wife to

you. You also will be a good husband to her. After looking at

her, I thought you both are born for each other. Oh brother!

Her hips are so wide. Her waist is handful. Her breasts are

round. Her face was so beautiful and I thought of making her

as your wife. Cruel Lakshmana smelt my thoughts and cut my

nose and ears. Oh brother! If you see her, you cannot leave

her. You will be fastened by Manmatha. If you want to have

such a woman as your wife, you must start immediately. Not

only that, if you kill Rama, all the souls of rakshasas will rest in

peace. So you kill Rama and Lakshmana and make Sita your

wife. Brother! Don’t forget about your valor and beauty. There

is nothing wrong even if you abduct and bring her to Lanka.”

[Tatwam:

Soorpanakha is responsible for the salvation of Ravana.

He has experienced all Karma phalams and he is to leave the

body. From now onwards, he is to experience his punya

phalams. As he was not destined to leave the body at the

provocation of Akampana, he took the advice of Mareecha and

came back. Now since his time is ripe, he accepted the advice

of Soorpanakha. He enquired about Rama with curiosity.

“Deergha… Tyassavrustibhihi” 5-8.

In this sloka, Soorpanakha praises all auspicious qualities

of Rama, Sita and Lakshmana. She described the valor of Rama

and Lakshmana. Why? The hidden meaning in these slokas is

that Soorpanakha has looked at Rama with lust. She has seen

only the splendor of Paramatma. Hence she provoked the same

lust in Ravana also. Because Paramatma will appear in the form

and name as desired by the devotee. The ferocious form of

Kaali also will appear before her devotees in a soft form. This

has been revealed by Mahakavi Kalidas. From this, we are to

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~57

understand that all the forms and names are only to satisfy

his devotees. Soorpanakha has expressed her desire with an

adjective as “Visaalaakshaha Kandarpa Samaroopascha”

She expressed her lust towards Rama. However she achieved

her desire in Krishna avataram.

“Yasya… Mahaabhuja” 18-20. These are the words of

Soorpanakha. Which means she described the beauty of Sita

and suggested to Ravana to marry her.

The hidden meaning in her provocation is

‘Sita’ = Mahaprakruti

‘Bhaaryaa’ = who was pure and worshipful with her

splendour and

‘Yasyabhavet’ = whichever devotee she blesses

‘Parishvajet’ = and her tejas takes possession of his entire

body

‘Hrustaa’ = happily

‘Saha’ = he is fortunate

‘Sarveshvpi Lokeshu’ = in all Brahmandams

‘Purandaraat Ati Jeevet’ = the person who is fortunate

to have the darshan or auspiciousness of Mahamaya, that

person will become superior than Indra

‘Vapusslaaghyaa’ = can be attained with a body or form

‘Ushyathe Praakkarmabhiriti Vapuhu’ = she has taken

this form only to create, rule and destroy

‘Suseela’ = with good conduct

“Bhuvi Roopena Apratimaa = Sarvam bhavatya

syaamiti bhooh Tasyaambhuvi” = which means that which

creates everything from its own body or form


‘Roopena’ = and with inherent property

‘Apratima’ = which is unparalleled

‘Saa’ = such a Mayadevi in the form of Sita

‘Bhaaryaa’ = is worshipful

‘Tava’ = for Ravana

‘Anuroopaa’ = with suitable form

‘Syaat’ = will become

‘Tasyaaha’ = Maha prakruti

‘Tvamcha’ = yourself

‘Tathaa’ = in the same manner

‘Patihi’ = ruler

The meaning is - ‘Paateeti Patihi’ = which means you are

to be the protector as long as she lives in your house.]

Ravana goes to Mareecha


Story in Brief:

Ravana heard what Soorpanakha said. His mind was fully

occupied with Sita. He could not sit in darbar. He made his

chariot ready and sat in it to go and see Sita. Before going to

Rama’s Ashram to see Sita, he went to the ashram of Mareecha

on the way. Mareecha welcomed him and worshiped. He asked

Ravana why had came again in such a short time?

Ravana wanted the help of Mareecha


Story in Brief:

Ravana said “Uncle! I am in trouble. I came to seek your

help. I appointed my brother Khara and many other rakshasas

in Dandakaranya and rule on my behalf. Under the rule of

Khara, all of our people were living in peace by harassing

Maharshis and brahmins. You know all those things. Khara and

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~59

others attacked Rama with several deadly weapons. Rama

alone killed Khara, Dushana and all other soldiers. Because of

Rama, all the Maharshis and brahmins in Dandakaranya are

liberated. They are all doing tapasya and performing yagnas

freely. All the more, his nature is not good. He is a fool, cruel,

greedy and does not have any control on his senses. He is an

unrighteous person. He did irrepairable damage to all of our

people. Rama was proud of his strength and cut the nose and

ears of my sister Soorpanakha. Hence I have come to kill Rama.

After coming here I changed my mind. Instead of fighting with

Rama, I want to abduct Sita as a matter of revenge. In this

matter, I came to seek your help. If you are by my side, even

Devatas cannot stop me. Oh Mareecha! Nobody else can help

me, except you. You know many mystic Powers. With the help

of your mystic Powers, you transform your self into a golden

deer. You move around the ashram of Rama and see to it that

Sita desires you in the form of golden deer. If she requests

Rama for getting her the golden deer, he will not say no. When

Rama comes out to catch you, you run deep into the forests. In

the mean while I will go into the ashram and abduct Sita. Rama

will become weak with the grief of Sita. Once he becomes weak,

I can kill him easily.” On hearing Rama’s name, Mareecha was

terribly afraid and his face became very pale. He folded his

hands before ravana and began telling him what will be in his

welfare.

Mareecha good advice to Ravana


Story in Brief:

Mareecha said “Oh king! There are many people who can

talk sweet words. But those who seek your welfare, who speak

truth only, they will become your enemy. Your mind is

disturbed because your people were killed. Had your spies


informed you about Rama, this situation could have been

averted. Rama is valorous and righteous. He is comparable to

Indra and Varuna. If you develop enmity with Rama, the entire

rakshasa community will vanish from the face of earth. I have

a feeling that Sita was born only to kill you. Because of you, I

am also landing in trouble. All these years you ruled peacefully

without any opposition. By your abducting Sita, you are going

to loose all your empire. The king who entertains such sinful

thoughts will not only destroy himself but also destroy all his

countrymen. Rama was not banished by his father. He never

committed any offence. He is not a bad kshatriya. On the other

hand, he possesses all divine qualities. To make his father’s

promise true, he obeyed the orders of his father and came to

live in Dandakaranya. Rama has read Vedas and sastras. He

has total control on senses. He is not a lustful person. What all

you said about Rama are untrue. Rama is an embodiment of

dharma. If you want to separate Sita from Rama, it is as good

as separating light from sun rays. Don’t entertain such a sinful

thought of abducting Sita from Rama. Rama is like fire. Rama’s

arrows are like the burning wood. Hence don’t jump into the

pyre. Sita is more than his life. She is a chaste wife. She always

follows him like a shadow. The moment you see Rama, you

are destained to die. If you have any taste for your life, you go

back to Lanka and live peacefully. Your brother Vibhishana is

a righteous person. He knows all dharmas. You consult him.

He will give you the right advice. You go as per his advice and

save rakshasa community and your kingdom.

[Tatwam:

“Pratyuvaacha Mahaapraajno Maareecho

Raakshaseswaram” 1.

These are the words of Mareecha. Valmiki Maharshi

knows the past, present and future. He has used appropriate

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~61

adjectives to make the readers to understand the Bhagavat

Tatwam. ‘Praajnatvam’ is the essence of all Upanishads. What

more knowledge one should have than this? Hence we are to

know Mareecha as a jnani. That is why he lost his life in the

hands of Paramatma and remembered his name in his last

moments. Since he did not have the rakshasa nature at that

time, Maharshi used that adjective.]

Mareecha tells about the strength of Rama


Story in Brief:

Mareecha said “Ravana! Long ago I use to harass

Maharshis with my strength of thousand elephants. On hearing

my name, all the people and tapasvis use to shiver with fear.

At that time, Viswamitra dedicated for a yagna. He brought

Rama to protect his yagna. At that time, Rama had not even

developed moustaches. He was wearing a single garment since

he was unmarried. He looked as pleasant as full moon. As I

was also at the peak of my strength and had several boons, I

entered the ashram of Viswamitra. I saw Rama and Rama also

saw me. Ignoring that he was a small boy, I entered into the

ashram to spoil the yagna. Rama shot an arrow towards me.

With the power of that arrow, I was thrown away for hundred

yojanas distance and drowned in the ocean. He killed all other

rakshasas who accompanied me. I alone survived from his ire.

Afterwards, I regretted for my ignorance.

Ravana! I am telling you my old experience in your own

interest. If you are adamant, you will certainly land into

difficulties. Not only you but also all rakshasa community will

be destroyed. Now all rakshasas are living comfortably with

their wives and children. Why are you landing them into

troubles? Oh king! You are supposed to protect your people.

But, because of this, they are going to be destroyed in front of


you. Will there be more severe sin than this? All your wives

are beautiful as apsarasas. You enjoy all comforts with them.

There is no bigger sin than having a desire on another’s

woman. You protect your glory, kingdom, family and people.

I once again appeal to you not to abduct Sita.”

[Tatwam:

“Sobhayan… Ivoditaha” 15.

Mareecha said “Ravana! At that time, Rama was a young

boy, unmarried and did not even develope moustaches. When

he stood with a bow and arrow all Dandakaranya became

lustrous with his tejas. Even Tanisloki has commented as a

rising moon. Why? Because of his splendor all the

Dandakaranya has become lustrous. One may ask how a raising

moon can spread so much of lustre? Perhaps the comparison

is made keeping in mind the rising and spotless character of

Rama. Mahakavi Valmiki must have kept this in mind while

using this comparison. Mareecha meant that Rama’s presence

was pleasant. In fact the presence of Paramatma will keep

everyone pleasant. However its experience will differ

depending on their Karma phalams. Hence the presence of god

is auspicious to all. “Devaa Apyasya Roopasya Nityam

Darsina Kaankshinaha” even Krishna Paramatma also taught

the same. In spite of learning Vedas, doing tapasya, giving hefty

donations, performs yagna cannot have the glimpse of

Paramatma without devotion. This is also known as

‘Ananyabhakti.’ “Yo Maam…Pranasyati” 30

Lord Krishna also taught the same. ‘Ananyabhakti’ is

defined as a mix of bhakti, jnana and vairagya. This part of the

story teaches us that we are to develop ‘Ananyabhakti’ to attain

‘Poornaphalam’.

“Maam Tu… Krutatvaraha” 17-18.

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~63

These are the words of Mareecha. “Oh king! I entered the

ashram and saw a young boy wearing bow and arrows. I

ignored him since he was a boy.” ‘Asambhraantaha’ = which

means, Rama tied the string after seeing Mareecha. This means

that Rama has neither experience in a battle nor had any time

sense. The hidden meaning is that he understood that

Mareecha’s time was not yet ripe to kill him. So he delayed

stringing his bow till Subahu and others arrive. This only

reveals the Rama’s ‘Sarvagnatvam’. Since Mareecha

understood the mind of Rama, he remembered his old

experience and advised Ravana. Mareecha said “Mahaadayam

Baala Edi Raaghavamavajachan” which means ‘out of

ignorance, I looked at Rama as a young boy and neglected him’.

From these words it is to be understood that Mareecha

has understood Rama’s Bhagavat Tatwam. Though Mareecha

was a rakshasa since he was in the presence of Paramatma he

had the knowledge and grace of god. In this chapter in each

word of Mareecha denotes the Bhagavat Tatwam of Rama. He

further clarified from the following words that Rama is

Paramatma “Nechataa… Machetanaha” 20. He further said

that he was made unconscious and thrown away to hundred

yojanas distance.]

Mareecha tells Rama’s power


Story in Brief:

Mareecha said “Ravana! When I was thrown into an ocean

I did not get discouraged. I took the help of a few more

rakshasas and came back to Dandakaranya. This time I and a

few of my companions took the form of deers. We wandered

around the muni ashrams, frightening them and killing many

of them. One day, I saw Rama and Lakshmana wearing Jata


and valkala in Dandakaranya. Sita was also with them. We all

went close to them. Since I was in the form of a deer he did not

notice me at first. Since I had an experience of his arrow, I

kept little away at first. But then, we went near him to kill

him. Rama shot three arrows at us. Since I know the power of

his arrows, I could get away from their path quickly and escape

from those arrows. However the arrows struck my friends and

killed them.

Oh king! While the arrow of Rama chased me I was

running for my life. While I was running, I had the dawn of

wisdom in me. From then onwards, I stopped indulging in cruel

acts. I developed control on my senses; accepted a muni’s life

and started living on fruits and roots. From then onwards,

Rama’s form is chasing me like Yama even in my sleep. I am

seeing Rama in all forms. Even the word ‘R’ is frightening me.

Since I tasted the ire of Rama twice, I am telling you as a matter

of caution. Even Bali chakravarthy and Namuchi also cannot

fight with Rama. In spite of hearing so much from me if you

still want to fight with Rama you can fight. I cannot come with

you and loose my life. Oh king! Khara and Dushana were

provoked by Soorpanakha, fought with Rama and got killed.

Now you are also provoked by Soorpanakha and came to fight

with the same Rama. He will destroy you and your kingdom.

This is the reality.”

[Tatwam:

“Samudrbaanta… Vichetanaha” 13-26. These are the

words of Mareecha. He told about the power of Rama’s arrow.

However I escaped from his ire and became a muni living on

fruits and roots. The special meaning is commented as “Mukta

iti Palaayiteshu Raamasaraa Pravruttee Riti Bhaavaha” by

commentators. This means, the arrow of Rama will not do any

harm to the people who are running away. The arrows of

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~65

Paramatma act as per his will. Arrows do not have any

extraordinary power of their own. The will of Paramatma at

that moment might be that, Mareecha should not be killed and

the other rakshasas are to be killed, because Mareecha is going

to be useful for the divine cause later. This thought of Rama

reveals his sarvagnatvam. Even the war rules says, that one

should not kill a person who is running away from the battle

field.

Mareecha said that he was afraid of Rama even he was in

sleep. Which means Paramatma is kind to all those who even

hate him. Their experience of the ire of Paramatma alone will

make them frightened. Even the Geetha Vakyam “Samam…

Gatim” 28 is expressing the same meaning. Bhagavat

darshanam makes a man pure and fortunate irrespective of

earlier sins.]

Ravana put pressure on Mareecha


Story in Brief:

Though Mareecha advised good words they did not

entered into the ears of Ravana and said “Oh Mareecha! You

are trying to make me a coward. After all Rama is a human. He

is a sinner and ignorant. Are you trying to frighten me? Rama

is an ignorant man, who respected the words of a woman and

lost his kingdom. Can you see anywhere a coward like him? I

will not spare Rama who killed Khara who is dearer to me

than my life. I will abduct Rama’s wife and take revenge for

this. I need your help. If I want to do anything nobody can

stop me. Even Indra and Devatas cannot stop me. Hence don’t

say no to me. Oh Mareecha!

A wise minister should always tell with obedience

whenever the king seeks his advice. Even then if those words


are not palatable to the king he should not tell them. He should

tell only good and sweet words. Oh Mareecha! Though you

tell good words, they should not be with disobedience. A king

possesses the amsa of Indra, Chandra, agni, Varuna and Yama.

He will be as hot as agni, as valorous as Indra, as cool as

Chandra, as judicious as Yama, as pleasant as Varuna. Since I

have come to your house you should not talk whatever you

want. Had I asked you, you could have advised me all those

things. I did not seek your advice. Hence, now you obey my

orders. I will tell you how it is to be done.

Oh Mareecha! You are very good in mystic powers. You

transform yourself into a golden deer, go to Rama’s ashrama

and wander there till Sita notices you. She will certainly

request Rama to bring the golden deer for her. Rama will run

behind you to catch you. You take him deep into the forests.

There you shout, ‘Haa Lakshmana! Haa Sita’. Your cries should

reach Sita so that she might drive Lakshmana for the help of

Rama. At that time, Sita will be alone in the ashram and I will

abduct her.

“Oh Mareecha! You should do this help for me. I will give

you half of my kingdom. I am confident that you will succeed

in this. You go as a golden deer. I will follow you. In this manner

I will have Sita without fighting with Rama. I will abduct Sita

and take her to Lanka. If you refuse to do this, I will kill you

now itself. I never slept without achieving what I wanted to

do.”

[Tatwam:

In Adhyatma Ramayana it is said as

“Iti Nischitya Maramam Raamaadutthaayavegataha”

sarga 62.

The intention of Mareecha is to have death in the hands

of Rama because he can be relieved from rebirth. If he is killed

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~67

by Ravana he is certain to go to hell. This is the thinking of

Mareecha. This means, he is aware that Paramatma has

manifested in the form of Rama. The thought of Mareecha itself

will bless him with mukti. Bhagavatgeetha chapter 5 sloka 10

also reveals the same meaning. The thought of Paramatma will

come at the last moments only based on their Karma phalam.

That is why Krishna Paramatma advised all to remember

Paramatma always. That will help us in remembering the god

in the last minute also. One may ask, is it not against the theory

of Karma? It is not. Because, only those who do virtuous acts

will have the thoughts of godas their last thoughts.]

Mareecha teaches again good words


Story in Brief:

On hearing the words of Ravana Mareecha also became

furious and said “Ravana! Who advised you to abduct Sita? He

is really your enemy in the mask of a friend. If you insist on

abducting Sita, it is certain that you, your sons, ministers and

all people of Lanka will die. He gave you this advice only to get

you killed in the hands of Rama.

Ravana! When you are travelling in the path of adharma,

it is the duty of your ministers to caution you. If they don’t

give good advice, you can even kill such ministers. No sin will

touch you. Since your ministers have become irresponsible,

you are caught in a whirl pool of sins. The minister will get

dharma, artha and kama fulfilled because of the king. If the

king doesn’t travel in the path of dharma, the minister will

loose everything. Not only the minister, but the people also

will loose. Hence the people and ministers are to protect their

king.

Ravana! If the king becomes cruel and immoral, he cannot

retain the kingdom for a long time. The people who live under


his rule will decline like the goats under the protection of a

wolf. Oh king! You are cruel and you don’t have control on

your senses. As such, the time has become ripe for you and

your people to get destroyed. Unexpectedly I am also caught

in between. I am not worried about myself. I am worrying for

you, your ministers, sons and all others that are going to be

killed by Rama. I prefer to die in the hands of Rama instead of

getting killed in your hands.

[Tatwam:

“Amaattyaih … Raakshasa” 11.

These are the words of Mareecha. “Ravana! The ministers

are to advice their king who becomes unrighteous. But your

ministers are not advising you. Therefore they are loosing

dharma, artha and kama.” While practicing dharma and

procuring ardha one should control Kama. Then only it will

be called as dharma. Such dharma will pave way for mukti.

Otherwise one cannot attain mukti. Who follows dharma, artha

and kama should also able to win control on senses. The

adjective used as “Samivai Gunyaat Itare Janaah

Praapnuvanti” which means, the person who rules the

country, if he becomes cruel, all the people will follow him. As

said in “Kaarana gunaah kaarye sankraamanti”. Even

Manusmruti chapter 72 sloka 26 and 108 also reveals the same

dharma. ]

Ravana and Mareecha go to the ashram of Rama


Story in Brief:

Mareecha tried to convince Ravana in several ways but

he could not succeed. Finally he said “Ravana! Let us go.”

Ravana said “Oh Mareecha! Now you said like a hero. I

am happy for your loyalty. Now I am seeing the real Mareecha.”

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~69

Talking like this, they both went on a chariot up to the

ashram of Rama. Mareecha said “This is Rama’s ashram. Let

us commence the work.”

Saying so, Mareecha got down from the chariot; took the

form of golden deer and started moving around the ashram.

The deer was very beautiful and it mingled with the other

deers. It went very near to the ashram and then went back

here and there so as to attract the attention of Sita Devi. Other

deers which smelt the golden deer were running away with

fear. Mareecha was also tempted to kill and eat but he was

conscious of Ravana’s orders.

At that time Sita Devi came out of her cottage and saw

the beautiful golden deer. Mareecha understood that she is

getting into his rap.

[Tatwam:

The time is ripe for Mahamaya, in the form of Sita, to

commence her work. She is capable of creating all

Brahmandams at her will. As such it is not difficult for her to

smell the intentions of Mareecha.

“Tasminneva… Samudaikshata” 30-33. While Mareecha

was going around the ashram, Sita Devi came out to pick up

flowers and saw this beautiful golden deer. It was very unusual

and she had never seen such a beautiful deer. She called the

deer in a friendly way. The time has come to call her husband

to kill the rakshasa “Na Hi Kaaranam Vinaa Kaaryasyo

tpattihi” which means there is no action without a reason.

[This part of a story is said in Adhyatma Ramayana as follows]

In Adhyatma Ramayana it is said in plain words as -

“Adha… Vinayaanvitaa” Sarga 22 sloka 1-5. While reading

Ramayana one has to remember that Rama is Paramatma and


Sita is Mahamaya. If one reads not keeping the above fact such

reading of Ramayana yields no phalam. ‘Adha Raamo… Pi’ =

which means Sita thought first and Rama thought it later. Why?

Because, Rama was Saguna Brahma and Niranjana. He will be

under the control of prakruti who is his will power. They are

inseparable. Since they saw Mareecha, they were not

astonished but felt happy. Having known about Ravana, Rama

called Mahamaya as ‘Oh Sita!’ Even Lakshmana should not

know about this. ‘Janaki Meva Chassmrunu’ = you listen to

my word. Which means I will go behind this golden deer.

Ravana will come in the form of a sanyasi. You keep ready a

shadow of yourself before Ravana comes and keep her in your

place. You enter into the flames and watch invisibly for a year.

After I kill Ravana you come out from the fire and reach me.”

This is what Rama told Sita. Since Rama said that Ravana is

going to come to you in the form of a sanyasi

“Adhyaatma ratiraaseeno… Brahmaadhigacchati”

Adhyatma Ramayanam Sarga 26 sloka 49-85.

This means that, since he needs your grace, Ravana will

come to you first, to attain mukti.

Bhagavatgeetha reveals vide “Daivee…

Maamajamavyayam” chapter 2 sloka 14-25. Those who takes

shelter in me can pass through Mahamaya and can reach me.

What does it mean? The will power of Paramatma is Triguna

swaroopini. No one can go against her will. For those who

worship and take shelter in me can easily go beyond

Mahamaya. Which means, according to the Sookti “Tadanu

Pradhaana Dvaaraa Raajadarsanam Kartayam” only he

who worships Mahaprakruti and has her grace, alone can reach

the Nirguna Parabhrama. Some people mistook that if they

take refuse in Paramatma, they can escape from Mahamaya.

It is a meaningless thought. Can we say Duratyaaya Mama

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~71

Maayaa? Those who take shelter in Paramatma will not get

into Maayaa? That is not correct. The second sentence of

Bhagavan is that one cannot know me when I am associated

with yogamaya. Those people do not know that I am above

birth and death. In other words, I will remain above yogamaya

without a name, form and action. Nobody knows that nothing

can touch me. This is the essence of these slokas. Without the

first Upasana with Gunas, how can they attain the second,

namely, Jnanam? In the beginning one should practice a

desireless Sagunopasana. With that pure knowledge

“Sarvabhootasta… Samadarsanaha” one should see all

objects as Bhagavat Swaroopam. Once he attains that state of

mind he will become mukta. Worshiping prakruti means, know

it as Sagunopasana. Bhagavati means - ignorant people think

that it is a woman. It is the same, if one calls Bhagavan a man.

Whoever imagines him in any form, he will takes such a form

and appears before him. In other words Paramatma is neither

a Purusha nor a woman nor an impotent.

In Valmiki Ramayana the Bhagavat Tatwam has been

said in a hidden way. There is no doubt in saying that Rama is

none other than Paramatma. Such a Paramatma has

understood his future course of action as provoked by

Mahamaya in the form of Sita and conducted himself in

accordance with the worldly practices. Some people criticize

that Rama is such a manifestation of Paramatma who does

not know his own self.]

Rama goes behind golden deer


Story in Brief:

Sita came out of her cottage to collect flowers and saw a

beautiful golden deer moving around her cottage. She shouted

and called Rama and Lakshmana with excitement. Lakshmana


said “Brother! This is not a real deer. It appears to be another

mystic appearance of Mareecha. He must be wandering here

with an ulterior motive. He will be cheating many tapasvis in

different forms. He has killed many kings and tapasvis and ate

their flesh. Rama! Did we ever see a deer in gold and studded

with gems? This is something a mystic magic of Mareecha.”

Since Sita was fascinated with the deer she brushed away

the words of Lakshmana. Sita said “Prabhu! I am fascinated

with this pretty deer. You go and get it for me. I can play with

that when you are away. I will take it with me to Ayodhya after

exile so that all your mothers will be surprised to see such a

beautiful deer. In case you cannot catch with life I shall carry

its skin to Ayodhya. I can sit on it and meditate. Though it is

not etiquette to command you but I want it and therefore, I

was forcing you. You do not mistake me.”

Rama also looked at it and was fascinated by its beautiful

stature. He has decided to get the animal to Sita and said

“Lakshmana! Sita asked for this golden deer. Till now, she has

not asked me for anything. I want to bring it for Sita and make

her happy. Lakshmana! Kings kill animals for entertainment.

Some kill for its flesh. Though the kings come to forests on the

pretext of hunting, they found valuable treasures in the form

of gold, gems and many valuables also. They carry them and

fill them in their treasuries. Lakshmana! Those who have a

desire on an object, is called ‘Arthi’. Once the object is secured,

it will be known as ‘Artham.’ This is how economists and

scientists of ethics define Arthi and Artham. Those who

secured and preserved it is known as ‘Artha sampadhana

para’. Lakshmana! I am not going to leave the skin of this

animal. I and Sita will sit on its skin and meditate.

Lakshmana! You are telling that it is a mystic magic of

Mareecha. Even if we assume that if this is the wicked rakshasa,

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~73

it is our duty to kill him. Mareecha is a wicked, cruel rakshasa

and has killed many tapasvis. Hence he has to be killed.

Lakshmana! I am a follower of dharma. I have won control on

my senses. For me, no wicked person should live on earth. As

Agastya killed Vaatapi, I will also kill Mareecha. Brother! You

protect Sita. I will go behind this deer and come back with it.

Since you are alone you keep Jatayu, the Bird King, also by your

side.”

[Tatwam:

“Sankamaanastu… Samsayaha” 5-7. These are the

words of Lakshmana. Lakshmana suspected the animal at the

first sight and said “Rama! This is another mystic magic of

Mareecha. He must have created this animal. This is certainly

a maya. The Sookti “Sataamhi… Pravruttayaha” also tells the

same. Both Rama and Lakshmana saw the animal but

Lakshmana could understand its tatwam. This is, because he

is a devotee of Rama. The mind of a devotee will be always

calm and pure. So he could know its real tatwam. However

since he is a devotee he did not contradict vehemently. That is

why “Bhaanumat Gandharva Purasannibham” which means

it looks so pretty and surprising that it will not stay long. That

is why it is called as Gandharvapuram.

‘Banumat’ = looks pretty but it lives for a short period.

In the same manner this animal is also one of the creations of

Mareecha. The beauty is nothing but an illusion. Comparing

Mareecha with Gandharva Nagaram means - it vanishes by

itself within short time. In other words Mareecha also will be

killed by his own mystic magic. Maharshi is suggesting that

you are only an instrument in killing Mareecha. By saying “Esha

Maayaahi nasamsayaha” Maharshi has stressed it again.

Some critics say that you yourself provoked the action which

you are to act upon later. That is a fact. Paramatma alone is all


actions. Since he alone knows the reality of Mahamaya, he

provoked all the people that are required for the divine cause.

That itself is Bhagavat Tatwam. Bhagavatgeetha sloka 25

chapter 3 also confirms the same meaning.

[Adhyatma Ramayana]

“Ta Dheti… Satyaraha” sloka 7-10 Sarga 7. In both the

Ramayanas the story remains same. But there is a slight

difference in the tatwam. Let us examine this. Rama, though

he is a Sarvagna, must keep Sita happy. So, he went behind

the deer. Mahamaya in the form of Sita, is living in the presence

of Paramatma. As such, from where did the separation come?

Though it appears separation, they are really always together.

Can anyone separate the burning power from agni? In the same

way, nobody can separate Paramatma and his will power from

the Mahamaya. So abduction of Sita is only an illusion created

by Mahamaya. She was in front of Rama in the form of a jyothi.

In this part, prakruti provoked Paramatma to run behind the

deer like an ignorant person. The thought then is that, only by

such creative action, they can deliver their avatara phalam to

the people of all times to come.]

Mareecha gets killed p / 932


Story in Brief:

Rama asked Lakshmana to stay back for the protection of

Sita and ran behind the deer. Mareecha who is in the form of a

deer was frightened and ran deep into the forest. While Rama

was chasing, the deer appeared some times nearer to him and

some times suddenly disappeared. In this manner, he took

Rama deep into the forests. Rama was tired and about to take

rest under a tree. He noticed the golden deer grazing in a herd

of deers nearby. Rama again stood up and chased. Rama lost

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~75

his patience after some time and released an arrow as

Brahmastra . It hit Mareecha on the chest and he fell down.

Mareecha took his own form while dying and fell on the ground

like a mountain. Mareecha understood that he was going to

die in a short while. He cried in the voice of Rama as “Haa Sita!

Haa Lakshmana!” and died instantly.

Rama thought in himself, “this rakshasa cried in my voice

seeking help from Sita and Lakshmana. Hearing my voice, Sita

might become nervous and force Lakshmana to go out for my

help. If that happens, Sita might become alone in the ashram.”

This thought itself made Rama frightened. In the mean while,

Rama killed another spotted deer and started moving towards

ashrama with its flesh.

[Tatwam:

“Nihatya… Sasaaraabhimukhastadaa” 27. Rama killed

another deer and carried its flesh and went towards the

ashram. This part tells us the play of Paramatma who is in

human form. Sita asked him to bring the animal with life.

Failing which she wanted its skin. But she did not ask him the

flesh. However he searched for another deer, killed it and

carried its flesh. Why? Rama did not want to go to the ashrama

immediately after the death of Mareecha because Lakshmana

is to leave the ashram in search of him. Then only Ravana will

have sufficient time to abduct Sita. If he goes to ashram the

abduction of Sita might not be completed. Hence he took

maximum time in reaching the ashram.

[Adhyatma Ramayana]

“Yannamaajnopi… Suraha” sloka 19-24 Sarga 7. In both

the Ramayanas the story remains same. But there is slight

difference in its tatwam. When Mareecha was fell down hit by

the arrow of Rama, a tejas came out from his body and got


absorbed in Rama. All devata communities looking from the

sky were astonished. Irrespective of whether one is a Brahmin,

a rakshasa or a sinner, they will attain mukti provided he

remembers the name of god in the last moments of his life.

This is what all devetas spoke to each other and went to their

places.

In Valmiki Ramayana it has been stated in a mild way.

Whereas in Adhyatma Ramayana, the same is said in clear

words. Lord Krishna also taught the same meaning as

“Antakaalecha… Samsayaha” 5. One may question that will

it not contradict the theory of Karma? Since this is a special

occasion, the general rule does not apply. That is why

Mareecha’s soul got absorbed in Rama in the form of jyothi. In

Mahabharata we will find the drone and the Karna’s souls also

getting absorbed in Paramatama in the form of jyothi.]

Lakshmana goes in search of Rama


Story in Brief:

Sita and Lakshmana heard the false cry of Mareecha. Sita

became perturbed and said “Lakshmana! Your brother is in

danger. Have you not heard the voice of your brother seeking

your help? You start immediately and help him.”

However Lakshmana did not either reply or move an inch.

His mind was fully filled with Rama’s order to protect Sita.

Sita was upset looking at the motionless Lakshmana.

Sita said “Lakshmana! Why are you not going to help your

brother? You are an enemy in the mask of a brother. I

understand your wicked plans. You developed lust for me.

Hence you are wishing for the death of Rama. That is why you

are standing motionless. Though you came to the forests on

the pretext of serving your brother, in fact you don’t have any

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~77

love or devotion for him. While Rama’s life is in danger, you

are standing here on the pretext of protecting me. This has no

meaning. Protecting Rama who is in danger is your first

priority.” Lakshmana said “Oh mother! Nobody can win over

Rama including Indra. It is not fair on your part to speak such

harsh words against me. However I cannot disobey my

brother’s order, leaving you alone. You stop grieving for Rama

and keep your mind steady. Rama will kill the rakshasa and

come back in a short time. What we heard is not the real voice

of Rama. This is the voice of Mareecha. Anticipating some

trouble he has instructed me to stay here and protect you.

Hence I will not move out. Rama killed all rakshasas in

Janastanam in a short time. So they are all waiting for the time

to take revenge on him. Rakshasas are known for their mystic

arts and can change their forms and voices also. Hence you

don’t grieve for Rama.”

Sita became furious and spilled fire from her eyes. She

said “Lakshmana! You are born to spoil the glory of ikshvakus.

You are a cruel person. In spite of my requesting, you are not

moving out. It is evident that you have wicked plans in your

mind. Now I understand that you and Bharata must have

planned to kill Rama. Even if you succeed in your evil plans, I

will not look at another person except Rama. I will kill myself

and die. This is truth.” On hearing Sita’s words, Lakshmana

bowed his head with shame. He could not stand on his legs.

“Mother! I don’t reply your words, because I am worshiping

you like a devata. This type of words are common for women

to speak. Woman are timid. They talk whatever they feel, like

to achieve what they want, at that moment. They cannot

discriminate between dharma and adharma, good and bad,

while talking. Their nature is same in all lokas. They are cruel,

timid and speak adharma. I cannot bear such words. What all

you talked are lies. Pancha bhootas and the Devatas living in


this forest are all witness to it. I will stand to obey the orders

of my brother.”

On hearing Lakshmana’s words, Sita was more agitated

and said “Oh Lakshmana! If Rama did not come I will drown in

Godhavari or hang myself or roll from this mountain and die.

But I will not touch another person even with my foot.” By

saying so she cried loudly banged her stomach with her hands.

Looking at her grief Lakshmana consoled her, took leave from

her and moved to meet Rama.

[Tatwam:

“Artsvram… Govrusham” 1-3.

Lakshmana was not aware that he was talking to maya

Sita and hence he was hurt by her words. “Bhartassadrusam

Tamaartasvaram Vjnaaya Seetaa lakshmanahuvaacha”

Sita heard the voice of her husband and said ‘it looks like

Rama’s voice.’ “Sadrusam Vijnaaya” which means, Sita knows

that it was not Rama’s voice. However she insisted Lakshmana

to go and help his brother.

“Vidvaa… Prasavavedanaam” according to the above

Sookthi, Rama alone knows the intentions of Sita. In the same

way Rama’s intentions are known only to Sita. Others cannot

know about their intentions. Here Sita was anxious to favour

the world with her Avatara phalam quickly. Initially she

suggested to Lakshmana in a soft manner. In spite of her appeal,

he did not move.

Normally a chaste wife will show anxiety to see her

husband if he is in danger. But with soft words, he is not

inclined to move an inch from that place. But she has to force

Lakshmana to leave that place as early as possible. Hence the

maya Sita is pretending so as to favour the world with her

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~79

avatara phalam without any delay. She thought unless she

turns out to be harsh she cannot send Lakshmana away from

the ashram and said “Akrandamaanam Vane” which means

“Lakshmana! Rama is anxiously waiting for your help to kill

rakshasas. Hence you go and join him. If you delay, the divine

cause will go waste.”

“Na Jagaama… Raaghavam” 5-6.

These are the words of Sita. “Lakshmana! If you are not

going to protect Rama though he is in trouble I will consider

you as an enemy in the mask of a brother.” Her anxiety was

that the time was ripe for Ravana to come and abduct her.

Since Lakshmana is standing in the way of her avatara phalam,

she has increased the sharpness of her words. “Matmrute…

Naanagacchasi” Which means Rama has gone too far for my

sake and you are not moving from here for the sake of Rama.

By staying here, you are not able to understand the inner

meaning of Rama’s order. She further clarifies as follows;

“Lobhaan mamakrute Raaghavam Naanu Gacchasi”, which

means, with a desire of protecting me, you are standing in the

way of Rama’s avatara phalam. Hence you start immediately

and go to Rama. This is what Sita really meant.

“Vyasanam Te… Stvaamaagataha” these are the words

of Sita Devi. She is blaming that Lakshmana has no love for her

brother Rama. “Yatrsathaa Stvamaagataha” = Lakshmana

you have come to serve your brother. When he is in trouble,

why are you not going to him and sitting here to protect me?

Her inner intensions are ‘I do not need anybody’s protection

because I am already with Rama in the form of jyothi.’ From

this, we are to understand that Sita and Rama are Prakruti

and Purusha.

“Lakshmanenaiva… Bhootale” 20-26. These are the

words of Sita. “Lakshmana! I could guess your wicked plans.


You have connived with Bharata and decided to kill Rama. I

will not accept any man other than Rama as my husband. I

will die in your presence.”

The hidden meaning of her words are what Valmiki

Maharshi has told as “Lakshamanam Satyavadinam” which

means whatever Lakshmana said was the truth. Sita knows it

well. But if she is convinced with his words, her avatara phalam

will go in vain. Hence she refused to listen to his good words.

She became furious and said “Tadvideshu Nrusam Seshu” =

not knowing the purpose for which Rama and myself have

descented on earth you are obstructing our avatara phalam.

Since you are going to be a part of our Avatara phalam, you

also came with us to help Rama. She has futher intensified her

attack by saying ‘Either you yourself or you at the provocation

of Bharata accompanied us with deceitful intentions.’ She

tried in several ways to keep him away from the ashram before

Ravana abducts her. In this manner she appreciated him under

the cover of a blame.

“Ityuktaha… dya tapta naaraacha sannibham” 27-30.

These are the words of Lakshmana. Though he was

offended with her harsh words he considered her as a mother

and said his reply with folded hands. Not knowing her real

intentions, he also abused the womenkind in general but

respected Sita as devata. How can we say that Lakshmana did

not become furious? Maharshi used two adjectives which are

‘Jitendriyaha’ and ‘Pranjali’ which means he said to her

obediently with folded hands. Obedience cannot be seen where

fury is ruling. Sita’s harsh words alone made him to leave the

ashram. Maharshi has taught a few more morals from the

mouth of Lakshmana. Lakshmana said ‘Bhagavatee’ = ‘mother.

Without using any discrimination, one has to obey the orders

of a mother.’ Hence, Lakshmana said, I will go. This also

supports the meaning of sruti vakya, “Maatrudevobhava”.

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~81

“Vaakyam Prati Roopam Tuna Chitram Stree Shu

Maidhili” which means it is the common practice for a woman

to speak unpalatable words. We have to take the inner meaning

as “Aprati Roopam [Etadvidha mmani Yathyaahaaryam]

Vaakyantu]” which means “Oh mother! Your matchless words

are unusual among the women in the world. This is

astonishing. Ordinary people cannot speak like you. Why? In

this forest, rakshasas and cruel animals are moving freely. In

spite of that, you have decided to stay alone for the sake of

your husband. This is unusual.]

Ravana goes in the form of a Sanyasi


Story in Brief:

Lakshmana went into the forests in search of Rama. Sita

was alone in the ashram. Ravana was waiting outside for such

an opportune time. He transformed himself into the form of a

sanyasi and went into the Ashram. Looking at Ravana, all the

trees and plants were also frightened. The wind became still.

Ravana went to Sita and addressed her as follows, “You are

Charming in golden colour! You wear silk garments. Your face

resembles a lotus flower. Who are you? You look auspicious.

Your waist is just a handful. Are you Parvati Devi? Are you

vana devata? Are you lakshmi? Your teath are sharp and bright.

Your eyes are broad and quiet. Your hips are fat. Your thighs

are like the trunk of an elephant. Your breasts are round and

pressing to each other. They are as big as palm fruits. Your

face is smiling and all this gives you a pretty look. As the river

captivates its banks, you are captivating my heart. I have not

seen such a beautiful woman in my life. Why are you living in

the forests though you are so beautiful and arew at your prime

age? My mind is confused looking at you. You don’t stay here.

This place is not safe. Many rakshasas are living in janastana.


You are supposed to live in a palace and to wander in pleasure

gardens. This forest does not suit you at all. You must have

such a husband who can provide you valuable ornaments, good

garments, delicious food etc. Who are you? Do you belong to

the Rudras or any other divine community? Even Devatas are

afraid to live in this Janastana. How are you living alone in this

dangerous forest?”

Sita worshiped the guest and showed him a place to sit

and said “Oh superior Brahmin! This seat we normally offer

for Maharshis to sit. You can comfortably sit on it. You accept

my worship and bless me.” While she was talking, Ravana was

thinking in himself how and when to abduct her.

[Tatwam:

“Indriyaanaam… Samupaagamat” 2-3. Ravana who was

waiting for an opportunity entered the ashram of Rama in the

form of a sanyasi. In Treta yuga there was no sanyasasrama.

Maharshis did not adopt sanyahsrama. In those days, the word

avadhuta was more popular. In kruta, tretaa, and dwaapara

yugas, Brahmins used to be upasakas and performed yagnas.

This is what we learn from puranas. Most of them were

worshipers of Devatas. Though there was no separate sect like

sanyasis, people lived with vairgayam. Probably, those with

such vairagyam were called Sanyasis. In the present context,

Ravana transformed himself into a sanyasi and came. This form

of Ravana can also be said to be that of a tridandi. Manusmruti

chapter 126 sloka 10-11 has more clearly described the

attributes of tridandi.

“Taamapasyattato… Bhayaadgodaavaree nadee” 5-7.

Ravana entered the ashram when Rama and Lakshmana

were not there, as the darkness entered in the absence of sun

and moon. Even the nature was frightened with his presence.

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~83

The hidden meaning in this sloka is that Valmiki Maharshi has

addressed Sita as Baalaam; Which means she is actually a

shadow of Sita. Otherwise he would have not used the word

Baalaam. Therefore we are to presume that Sita is with Rama

always. Prakruti and Purusha are inseparable. Hence Maharshi

has used the word Baalaam.

As the sinful planets Angaraka and others looked at Rohini

in the absence of Moon, in the same way Ravana also

approached Sita. The Sun is not considered as a sinful planet

and hence Maharshi said as “Yadhaa… Ghaavaha”. What is

the inner meaning in it? In astronomy, Rohini is depicted as a

chariot. Kuja and Sani break that chariot. This will do harm to

all lokas. Had it been broken by Angaraka the damage would

be much more severe. Hence the above comparison is stated

in the present context.]

Sita replies to Ravana p/ 952


Story in Brief:

Sita thought that he might curse her if she did not reveal

about her identity and said “Oh superior Brahmin! I am the

daughter of king Janaka, wife of Rama. My name is Sita. We

belong to Ikshvaku family. I lived in my father in law’s place

for twelve years and enjoyed all comforts. In the thirteenth

year, my father in law proposed the coronation of my husband.

My mother in law, Kaikeyi, insisted to avail two boons given to

her and my father in law has obliged her. Those two boons are

that Rama must live in forests for fourteen years and her son

Bharata must be coronated as king. My husband obeyed the

orders of his father and made his promise true by coming to

these forests. Hence we are to live in Dandakaranya for

fourteen years. My husband is of twenty five years old and I


am eighteen years. My husband is having all virtuous qualities

and he is pure by speech, action and thought. He is auspicious

and keeps all people happy. Rama donates to others but does

not receive anything. He speaks truth. He never told a lie. That

is his vrata. Rama has a step brother by name Lakshmana. He

is much devoted to his brother. He also came with us to serve

his brother. We three are living in this cottage. My husband

has gone out to bring meat. He will come back in a short time.

As soon as he comes I will serve food to all of you. Oh superior

Brahmin! I told you what all you wanted. Now you tell me who

you are? What do you do in this forest? What is the purpose of

visiting our ashram?”

Ravana said “Oh Sita! I am Ravana, the king of rakshasas.

Even suras and asuras cannot fight with me. Oh spotless

woman! Your complexion is like gold and looking pretty. You

look more beautiful in your silk garments. Having seen you I

don’t feel like seeing the face of my wives. I brought many

women from many places. You marry me and become my

principal queen. All my wives will serve you. My city is in the

middle of an ocean. There are so many pleasure gardens in

my city. If you can become my wife, we can wander freely in

all those pleasure gardens. If you agree to be my wife, five

thousand well decorated maids will serve you.”

Sita said “Oh rakshasa! My husband is like a mountain.

Nobody can shake him. He is as valorous as Indra. He is like an

undisturbed ocean. Rama has all virtuous qualities and stands

like a banian tree and gives comforts to whoever comes under

his shadow. Rama has a broad chest with long arms. He is

superior among all the men. He is as majestic as a lion. His

face resembles full moon. He is glorious in all the three worlds.

I follow him like a shadow. I am the chaste wife of Rama. Oh

Ravana! You are like a fox, I am like a lioness. Know it well

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~85

that you are trying to embrace mruthyu or the goddess of death.

Since you are asking for the darling of Rama, it is evident that

you are going to die in a short time. I am like sun light which

you cannot even touch. You are trying to play with the teeth

of the lion and cobra. Can anyone sleep comfortably after

consuming poison? If you want to abduct Rama’s wife, it

amounts to that you are trying to carry the blazing fire in a

piece of cloth.” While talking to Ravana, Sita was frightened

and shivered like a tender leaf. Ravana looked at Sita and

wanted to frighten her further and said as follows :

[Tatwam:

“Braahmanassaatithissaya… Vachanamabraveet” 2.

Sita devi thought in herself that the guest might curse

her if she refused to reveal about her. Hence she said all about

her.

The following smrutis are also instructing that a house

holder should not conceal anything from the guest. Because

guest is considered as another form of Vishnu. If the house

holder does not worship his guest ,all his punya phalams will

be destroyed. Vide

1.Manusmruti is instructing as “Navy… Chaatithi-

poojanam” chapter 32.

2.Vishnusmruti instructs as “Atithiryasya… vidhi

poorvakam” sloka 96.

3.Yagnavalkyasmruti, Acharakandam instructs as

“Dooraacchopagatam… Poorvamagataha” sloka 41.

4.Parasarasmruti instructs as”Apoorvassruvan… Nedi

Ne” sloka 46-49.

Hence Sita Devi has followed the above tradition, not

knowing that the guest was a rakshasa.


“Tvaam Tu… Bhava” 26-27

This means “Oh Sita! I am Ravana. I defeated all devatas

including suras and asuras. After seeing you my mind is

refusing to live with my wives.” The hidden meaning is

“Kausetu…. gacchaami” ‘the moment I saw you, I became your

devotee and lost desire on worldly matters including my wives

and children. I am waiting for your vision since a long time.’

“Dhanalaabhe Suvarnaabhaa Chintya Te

Lalitaambikaa”

If a Sadhaka has a desire of the vision of his ishta devata

he should the devata imagine in gold color, which is said in

Brahmanda puranam. Here, dhanam means mukti. The vision

of an Ishta devata is only for mukti but not for worldly objects.

Jagat guru Sankaracharya also taught the same as “Tatillekhaa

tanveem… Paramaanandalahareem” 21.

“Pancha… Yadi” Which means “Oh Sita! If you be my wife,

you can decorate well and five thousand maids will serve you.”

The hidden meaning is to be read as “Ho Sitaa Yadi…

Paracharishyanti” which means “Oh mother! If you bless me

with your tejas, I and all my five thousand maids will serve

you.”

Here it is suggested that the ishta devata is to be

worshiped in the form a jyothi. In the earlier sloka it is said

that great rishis also meditate on you in the form of a jyothi

and had your vision as Paraadevi. “Tatillekhaatanveem”.

From this we can understand that meditation is more fruitful

than the external worship.

Atreya smruti chapter 42 reads as “Na Hi… Pam

Ktipaavanaha” which means one should fix his ishta devata

in his heart and worship. This is the phalam for yogaabhyasam.

In the present context Ravana said “Oh mother! I want to

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~87

worship you with form. My people also will have a glimpse of

your vision. You visit my house.” We are to understand that

these are his inner feelings of Ravana. Here we have to learn

that a sadhaka is to have mantropadesam from a guru and

should fix the mantra devata in his heart and worship.

The same was also taught in Bhagavatgeetha

“Sanaissanairuparamedbhudhyaa… Nayet” 25-26. As he

advances in his spiritual practices his ishta daivam will stay

in his heart like a motionless jyothi. At the end he will attain

siddhi.

Ravana shows his real form


Story in Brief:

Ravana became furious with the words of Sita. His eyes

turned red and said “Oh Sita! I am known as Dasakanta. I have

ten heads on my shoulders. I am the brother of kubera. All

devata communities are afraid of me like mrutyu, the Goddess

of death. I defeated my step brother and took over his city of

Lanka. He was afraid of me and took refuge in Himalayas. I

went there also and grabbed his pushpaka vimanam. I visited

all lokas in that vimanam. Even sun and wind god are afraid of

me. My city, Lanka is more beautiful than Indra’s Amaravathi.

Ferocious rakshasas are guarding my city day and night. Lanka

is very beautiful with golden mansions and pleasure gardens.

If you marry me, you will enjoy all the comforts of Devatas.

You will not like a short lived person like Rama. Though Rama

is the eldest son, he is not valorous. Because he is a coward, he

did not fight with his father Dasaratha and he came out to live

in the forests. Oh Sita! Rama lost his kingdom. He is wandering

in the forests in distress and is living a muni’s life. As such what

comforts can you enjoy with him? Ever since I saw you, I


became restless as Manmatha has taken possession of me.

Don’t say no to me. Long ago Urvasi refused Pururava and

repented later.”

On hearing Ravana’s words, Sita became furious and said

“Oh Ravana! Kubera is worshiped by all lokas. You are telling

such a noble person is your brother. Being a brother of such a

glorious person can you speak to such low words? Are you

not ashamed? You are a cruel and wicked rakshasa. If you have

no control on your senses, you and your kingdom will be

destroyed. You can survive even if you abduct Sachi Devi, the

wife of Indra, but you cannot escape death from Rama’s arrow,

if you abduct me. Even if you have drunk nector, death will

still be certain for you.”

[Tatwam:

“Bhraataa… Prataapavan” 2. Which means “Oh Sita! I

am Dasakanta , the brother of Kubera.” Why has he brought

the reference of his brother? Is it not irrelevant? In Lalitha

upasana, chapter 372 sloka 76-82 is as follows. In the worship

of sri chakra, all devatas including Indra and dikpalakas take

their appropriate positions in worshiping Bhagavati. Ravana

assumed Sita as Bhagavati. Like his brother, he is also a devotee

of Bhagavati . Hence he is requesting for her mercy.

“Staapayitvaa priyam… Varavaryini” 15-19. Which means

“Oh Sita! Though Rama is the eldest son, he has no valor and

hence his father gave the kingdom to Bharata. You leave that

low human and live with me.”

As taught in Bhagavatgeetha “Mayaadhyakshena

Prakruti Syuyate Sa Charaacharam” Ravana was praying

Bhagavati in the form of Sita “Oh Bhagavati! You alone are

performing the creation, protection and destruction in the

presence of nirguna parabrahma. Hence I request you to accept

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~89

my prayer and make me fortunate. Though I am the king of all

rakshasas, I came to worship you and not with Kama.” Here

the word Kama is to be taken as in chaturvida Purushartha.

“Oh Sita! You said that you cannot live without Rama.” Here

we have to take the hidden meaning of sloka as “Yudhe…

Bhaajasva” which means “Oh Janaki! If you live in Lanka, Rama

also will come in search of you. As such I will also become

fortunate by serving him also.” We have to understand the

inner meaning in this manner then only we can have poorna

phalams.]

Abduction of Sita


Story in Brief:

“Oh mad Sita! However much I am praying you, you are

unkind to me. Are you insane? Why are you giving a deaf ear?

Should I lift the entire earth? Should I evaporate all the waters

in the oceans? Even death is afraid of me. I will not allow sun

to move. I shall break the earth into several pieces. I can change

my form as I wish.”

After saying this, he came out in his original form and

stood as Dasakanta with ten heads and twenty angry red eyes

and said “Oh Sita! I am the suitable husband for you. If you

also agree for me to be your husband, I can take you to all

lokas. I will not do anything which hurts you. I will worship

you with flowers. You forget Rama and marry me. Rama left

his kingdom to keep up the word given to a woman. He is

banished from the country. Why are you hanging on to such a

short lived human? What are the virtuous qualities that you

are seeing in Rama? Why are you rejecting me?”

By saying so, Ravana caught hold of her. Hwe caught hold

of her hair with his left hand and kept his right hand under

her thighs; lifted her and started going from there.


All Devatas were frightened at the terrible sight of Ravana.

He sat in his chariot keeping Sita on his lap. Sita cried loudly

as “Rama..Rama” , seeking the help of Rama and Lakshmana.

Her cries resounded in the entire forests. Though Ravana was

travelling in the sky, Sita continued her cries for help. She

prayed all vana devatas to inform Rama about her abduction.

While Ravana was carrying her, a huge eagle, Jatayuvu, heard

Sita’s cry. She also saw at Jatayuvu and requested him to inform

Rama.

[There is no Tatwam in this part]

Jatayuvu teaches good advice to Ravana


Story in Brief:

Jatayuvu heard the cries of Sita and said “oh Ravana! I am

the king of eagles. I am valorous and I follow Sanatana dharma.

My name is Jatayu. Rama is the son of king Dasaratha. He is

the ruler of all worlds. He is as valorous as Indra and Varuna.

The woman you are abducting is the wife of Rama. She is a

chaste wife of Rama. A righteous king should not have lust on

another’s wife. On the other hand, you have to protect the wife

of your fellow king. Will a righteous king have a low mind and

commit such blemishful acts? As you protect your own wives,

you should protect other’s wife also in the same way. Ravana!

If one gets a doubt on artha, dharma and kama, he has to refer

sastras. If they could not clear the doubts, they must approach

the king. In that way, the king is the treasure of dharma, artha

and kama. Oh king of rakshasas! You are a sinner. You do cruel

acts. You are having the kingdom as if a sinner got a vimana to

go to heaven. Though you are empowered as the king, you

have not left your sinful and low thoughts.

Rama is a righteous person. He did not commit any offence

either in your kingdom or in your city. Why are you doing harm

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~91

for such a person? Rama can do things at ease. You should not

take vengeance and abduct Sita because he has killed your

brother Khara for which Rama is not at fault. Khara came at

the provocation of Soorpanakha and developed enmity

without any reason. Fourteen thousand rakshasas attacked a

single person. In spite of that, Rama withstood and killed all

of them. Khara exceeded his limits. If you think in a cool way

you yourself will realize that Rama was not at fault.

Ravana! I was born sixty thousand years before and ruled

my ancestral eagle kingdom. Now I have become old. I do not

even have any weapons. You are equipped with shield and

many weapons. You are much younger than me. In spite of

that, I have decided to fight with you for the sake of Sita Devi.

As long as I am alive, you cannot strut out an inch from here.

Though I am old and without weapons, I will fight for the sake

of dharma.

[Tatwam:

Jatayuvu fell down


Story in Brief:

Ravana became furious at Jatayu and wanted to get rid of

him. Ravana released sharp arrows on Jatayu. Jatayu also

fought with his nose and nails and injured Ravana. Though

Sita was appreciating the vigor of Jatayu, she was worried

about his life. Ravana and Jatayu fought with each other like

two mountains. Jatayuvu broke Ravana’s chariot into pieces.

He also killed the donkeys (tied to the chariot) and charioteer.

Ravana fell on the ground with Sita on his lap. All the divine

communities watching from the sky appreciated Jatayu. While

Jatayu was tired and taking rest, Ravana jumped at him and

wounded him severely. Looking at Ravana, Jatayu said


“Ravana! You are abducting Sita Devi only for the destruction

of your city and rakshasas. Rama’s arrows will chase you like

Vajrayudha to kill you. You are destined to die for your sinful

act. You are a coward. You are abducting her in the absence of

Rama and Lakshmana. You are acting like thief but not like a

king. None of your boons can save you from the arrow of

Rama.”

By saying so Jatayu consolidated all his strength and

attacked on Ravana. He wounded Ravana’s body with his nails

and nose. As a result, his right hand fell on the ground.

Immediately another hand sprouted from his body in its place.

Ravana became furious, kept Sita Devi on the ground and

fought with Jatayu with both his hands. The fight went on for

a long time. At last Ravana took out his sword and cut both

the wings of Jatayuvu. With that Jatayuvu fell on ground. Sita

ran to Jatayu embraced him and cried bitterly.

[Tatwam:

“Sa… Samabhidravat” 10. Which means Jatayu fell on

ground hit by the power of Ravana’s arrows and saw Janaki

weeping bitterly. Looking at her, he consolidated all his

strength and attacked Ravana. From this, we are to understand

how much he was devoted to Rama and Sita. Bhartruhari also

said “Daaksheenyam… Lokasthitihi” which means, the

customs and traditions will be known to the people only by

the acts of virtuous people. Sita thought that, though this Jatayu

attacked Ravana, he cannot fight and win him. Why? Because,

the Jatayu ’s time was ripe to leave his body. He is also destined

to leave his life on my account. With that she developed

limitless mercy on him. With the grace of Sita Devi, he was

able to consolidate his strength to fight Ravana further.

“Vajra sansparsa baanashya… Yathaa” 24-27. These

are the words of Jatayu. “Oh Ravana! you are abducting the

wife of Rama. This will lead to the destruction of your city and

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~93

rakshasas. You, your ministers, sons and all your relatives are

consuming poison in the name of Sita. The hidden meaning of

this sloka is that, though people may think that Ravana did

this sinful act of abducting Sita, yet, because of this abduction,

he will only gain mukti. Lord Krishna also said that he will dry

up all the resources of his devotees before he does good to

them. In this same way, Ravana is also surrendering all his

wealth in the form of kingdom, ministers, sons and everything

only to attain salvation in the hands of Rama.]

Sita blames Ravana

[This part is taken from 52–53rd Sarga and also from Adhyatma Ramayanam]

Story in Brief:

Sita ran to Jatayu embraced him and cried bitterly for

Rama. Brahma saw the situation with his divine sight and felt

“the divine cause has been commenced.” While Ravana was

abducting Sita in the sky all bhootas cried for the Ravana’s

criminal act.

Sita abused Ravana for his timid and criminal act in

several ways. Again she appealed to him “Oh Ravana! I cannot

live without my Rama. If you are adamant, Rama and

Lakshmana will kill you and takes me back. I am sure that you

are seeing golden trees in your mind. That is why you are not

afraid of your death. [The common belief is that whoever sees

the golden trees will not live for a long time] You are under

estimating Rama’s valor. He has killed fourteen thousand

rakshasas in a short time. Rama read vedas and all sastras. He

knows all dharmas. When he comes to know about my

abduction, he will not leave you with life. Even now it is not

too late you take me to my husband. Even now he will pardon

you.”

[There is no tatwam in this chapter]


Sita drops her jewels


Story in Brief:

Sita cried for help. It has become a cry in the wilderness.

While they were passing through a range of mountains, she

saw that a few vanaras were sitting on the mountains. She

thought that those vanaras might inform Rama if they know

the abduction. Hence she removed a few of her jewels packed

in her upper cloth and dropped the same before the vanaras.

This act of Sita escaped from the attention of Ravana because

he was pre occupied with the thoughts of Sita. Those vanaras

saw the bundle of jewels and looked into the sky. They saw a

rakshasa and a woman crying bitterly. However Ravana was

happy as he was nearing Lanka but he did not think that he is

carrying a serpent with him. The divine communities

wandering in the sky saw the abduction of Sita and thought

that, now the days of Ravana are numbered. After a while

Ravana entered his city of Lanka. All the streets were busy. At

that time, she was in a state of unconsciousness when he kept

her in a palace. He called the devil maids and said “Nobody

should meet Sita Devi without my permission. When she

recovers, you give her what all she wants and you should be

obedient to her and should speak gentle words.” From there

he went to his palace and called eight confident soldiers. They

are all cruel, ferocious and man-eaters.

“Oh soldiers! You all go to Janastanam where Khara was

ruling. Rama has killed Khara and all rakshasas. So the entire

area has become unprotected. You people should live there

without fear and continue the activities of Khara. You also

watch the activities of Rama and keep me informed. Unless I

kill Rama, my vengeance will not be completed. Keeping in

view of your past track record I am entrusting this confidential

work to you.”

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~95


Ravana shows his opulence to Sita


Story in Brief:

Those eight rakshasas went to Janastana. Ravana had a

deep breath and said to himself ‘I achieved what I wanted.’

And started thinking of Sita. Those thoughts of Sita made him

restless and was fastened by cupid. He went to Sita and saw

her in an ocean of grief. Ravana took her inside his palace to

show his opulence by force. The palace was full of women. All

the pillars are made of gold, silver and were studded with gems

and diamonds. The doors and windows were also made of gold.

She saw many lakes and pleasure gardens through the

window. Ravana said “Oh Sita! The population of Lanka is ten

crores of rakshasas. Another twenty two crores were living

outside Lanka. All are cruel and man-eaters. I am the king for

all of them. I put my life and kingdom at your feet. You rule us.

I love you more than my life. I have thousands of wives. They

all hail from superior and glorious families. I will make you

my principal queen and you rule all of us. Manmatha is

torturing me. I am burning with desire for you. You show

mercy on me. Lanka is surrounded by an ocean on all sides

and was built on about hundred yojanas. Hence nobody can

attack Lanka. There is no equal or superior valorous person

than me in all the three worlds.

Rama lost his kingdom and living a muni life. He has

neither vigor and valor nor a big army. What pleasure will you

enjoy with such a low person? I am the eligible husband for

you. You accept me and show mercy on me and enjoy all the

comforts and pleasure. You are at your prime age but that will

not stay forever. You stop thinking of Rama. Rama cannot know

your where-abouts. Even if he comes to know, he cannot cross


the ocean and enter Lanka. Hence you don’t dream of Rama.

You accept me and my kingdom. If you become my principal

queen, all Devatas will become your servants. All the three

worlds will be at your command. You marry me and live a

happy life. The moment I saw you, all your papa phalams have

vanished. That is why I brought you to Lanka. From now

onwards, you will experience your punya phalams. Oh Mythili!

Decorate yourself with valuable ornaments and garments. You

love me and make me fortunate. The pushpaka vimanam is at

my command. We both will go to all lokas.”


Ravana keeps Sita in Ashoka vana


Story in Brief:

Sita was fed up with the babbling of Ravana, put a blade

of grass in between and said “All lokas knows that king

Dasaratha is the protector of dharma. He is a truthful King.

His son Rama also as committed as his father in protecting

dharma and truthfulness. Any number of births I might take,

in all those births Rama will be my husband. Had he been in

the ashram at the time of my abduction by you, he would have

killed you. By developing enmity with Rama, you cannot live

in this world. You count your days. You will be burnt to ashes

even at the sight of his fury. If Rama wants, he can pull down

the moon. He can evaporate the water in all the oceans. He

will come and kill you to take me back. For the sin you have

committed, your city is going to become a widow. As I am living

with my husband quietly in the forests, you have abducted

me without any provocation.”

Ravana said “Oh Sita! However much you might abuse

me, I am not getting anger because I love you. As such I am

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~97

giving you twelve months time. Think well and accept me as

your husband. If you don’t agree, I will kill you and eatyour

flesh for my breakfast.”

Turning to rakshasa women, he said “Oh man-eaters! You

try to convince and make her as my wife. I gave her time for

twelve months. You take her to Ashoka vana and protect her.”

Then rakshasa woman took Sita to Ashoka vana.


Rama observes bad omens

[This part is taken from 57 - 58th Sarga and also from Adhyatma Ramayanam]

Story in Brief:

Rama killed Mareecha who was in the form of a golden

deer and started towards his ashram. On his way, he saw many

bad omens. He was worried about Sita’s safety, because

Mareecha cried for the help of Lakshmana in Rama’s voice.

“Ever since I killed rakshasas, they developed enmity on me.

They might have done some harm to Sita and Lakshmana.”

While thinking in this manner, he moved towards his ashram.

On his way, he saw Lakshmana coming towards him and said

“Lakshmana! Why did you come so far leaving Sita alone in

the ashram? Is Sita safe? What a bad decision have you taken.

I am seeing many bad omens. Sita might have been killed by

this time or some rakshasa might have eaten her. Can I see her

with life?”

Rama grieves:

“Lakshmana! When I started coming to live in forests, she

said that she could not live without me. Why did you leave her

alone and come? Sita is an angel and without her, I cannot

live. She is always serving me like a shadow. Even if I am made

the king of heaven, I do not want it without Sita. If Sita is alive,


I will come to the ashram; otherwise I will die here itself.

Lakshmana! Tell me the truth, is she alive or not?”

Grieving bitterly like this, he ran into the ashram and

searched for Sita. He did not find her anywhere. He fell down

and fainted by saying ‘what I suspected has now happened.’

Lakshmana tells the reasons for leaving the ashram

[This part is taken from 59 - 66th Sarga and also from Adhyatma Ramayanam]

Story in Brief:

Lakshmana said “Brother! I did not want to leave Sita

alone. But she abused me with most unpalatable words and

irritated me. In spite of that, I did not move. Since she heard

your voice, she suspected that you might be in danger and

forced me to go for your help. I tried to convince her by telling

about your vigor and valor. But, Sita became furious and said

“Oh Lakshmana! You wanted to marry me after the death of

Rama. I prefer even to die but I will not marry anyone one

other than Rama.” She gave a deaf ear to my words and

threatened that she will commit suicide. Hence I could not bear

those words and left ashram.”

Rama said “Lakshmana! You did a mistake by leaving her

alone. Since Sita has babbled something, how can you leave

her alone? Out of grief or anger, she might have uttered some

harsh words. You should not have left her alone. In your

emotion, you have disobeyed my order and did an irreparable

damage to me.

Lakshmana! The rakshasa who dragged me deep into the

forests was killed by me. He cried for your help in my voice.

Sita might have mistaken it as if I was really in trouble and

asked you to go for my help. As she was disturbed, she might

have spoke some harsh words. Because of that, how can you

leave her alone and come in search of me?”

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~99

Lakshmana consoled his brother and said “Oh brother!

Leave your grief. She must be somewhere in this forest. Let us

go and search inch by inch. Let us not waste our time. Oh

brother! I am not capable of teaching you. Since your

knowledge is covered by grief, I am only reminding you. Let

us search for Sita until we catch hold of the sinner who

abducted her.

Brother! King Dasaratha did great tapasya and had you

as his son. Because of your good qualities he could not bear

the grief of your separation and died. You are capable of

withstanding any amount of calamities. Don’t grieve like a

common man. Sun and moon are like two eyes for the world.

Even they are also troubled by rahu and kethu. Mother earth

is known her patience. She also gets trouble by way of earth

quakes. So however great one may be they cannot escape from

the power of god.”


Rama and Lakshmana sees Jatayu


Rama and Lakshmana were walking in the forest, talking

like this. On their way, they found Jatayu lying in a pool of

blood. On seeing Jatayu Rama said “Lakshmana! Here is Jatayu.

He alone killed Sita and ate. He is sleeping in a pool of blood.

I will kill him.” Talking like this, they both went near him. Jatayu

said “Rama! Ravana has abducted Sita. I heard the cries of Sita

and I went to Ravana and requested him to leave Sita. He did

not listen to my good advice and fought with me. I broke his

chariot killed his mules and charioteer. When I was tired and

taking rest, he killed me and ran away with Sita. I am only

waiting for you to give this message.” On hearing Jatayu’s

words, Rama broke down and embraced Jatayu and said


“Lakshmana! We lost kingdom, father and Sita. Now we lost

Jatayu also who is as good as our father. My misfortune ischasing me wherever I go. In case if I keep my foot in an ocean,the entire water may evaporate. You will not find anotherunfortunate person like me. Again turning to Jatayu he said“Oh Jatayu! Before you die, you tell me what Sita said?”

[Tatwam:

“Poorvajo… Raaghavaha” 10. These are the words ofRama. He understood the reality in the words of Lakshmana.He withdrew his arrow. This sloka is to be read deeper to haveits hidden meaning “Pravajkopi… Pratijagaaha” whichmeans, since Rama is the essence of Ramayana, he listened tothe advice of Lakshmana. The object of Rama’s manifestationis the reflection of human values and its behavior. The Avataraphalam of Rama is , first to practice all dharmas by himselfand thereby, become a model for others. Bhagavadgeetachapter 7sloka 132 also teaches the same meaning.]

Last rites for Jatayuvu


Story in Brief:

Oh Jatayu! If you have any strength left in you, you tellme how that rakshasa killed you? You tell me what you knowabout Sita? Why Ravana abducted Sita? What harm did I do tohim? Did Sita give any message to me? Do you remember herstate of mind at that time? How valorous is Ravana? Wheredoes he live?” Jatayuvu said “Rama! He is Ravana, the king ofrakshasas. He knows all mystic powers. He took Sita in thesky. Since I was tired and taking rest after my fight with him,he cut off my wings, killed me and ran away with Sita towards

the southern sea.

I remember the muhurtham that Ravana abducted Sita.

That is known as ‘vinda muhurtham’. In that muhurtham

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~101

whoever loses their fortune, they will get it back within a short

time. This is true. Ravana who abducted Sita cannot live long.

You will kill Ravana and get back Sita. Ravana is the cousin

brother of Kubera.” While telling all these information, he

breathed his last.

Rama said “Lakshmana! This Jatayu is the king of eagles.

He was living peacefully in Dandakaranya all these years. For

my sake, he lost his life. Hence I want to perform his last rites.

You secure dry wood for his cremation. I promise him all

superior lokas for him.” In the mean while, Lakshmana

collected some dry wood and prepared a pyre and Rama lit

the fire. They gave pinda pradanams and jala tarpanas on the

banks of Godhavari.

[Tatwam:

“Jataayo…. Dvijottama” 4-6. These are the words of

Rama. He made several enquiries. One may ask, when he is at

the fag end of his life, how can Rama ask so many questions?

Normally at the time of death, people’s mind will be attached

to worldly matters. This is common for birds and animals also.

Yagnavalkya smruti, Prayaschitta kandam, sloka 135 reveals

that the birth of a bird also is sinful like other creatures. Unless

the creature remembers god at his last moments, his sins

cannot be destroyed. Bhagavadgeeta also reveals the same in

“Antakaale… Bhavitaha” sloka 5-6. Rama thought that his

presence and remembrance of Sita will benefit him and hence

Rama made him conscious of remembering Sita in his last

moments so as to benefit him with all superior lokas. We

should understand Rama’s mind in this manner.

Adhyatma Ramayana deals with more of tatwam about

trimoortis. They are also not independent. They discharge the

duties of creation, protection and destruction. It is confirmed


that they are not inferior or superior to each other. Rama is

Paramatma and is expressing himself as the trimoortis.]

Lakshmana punishes Ayomuki


Story in Brief:

Rama and Lakshmana completed the cremation of Jatayu

and walked deep into the forests and reached Krauncharanya.

The forest was so fearful and it was pitch dark. They both

walked for three yojanas distance. There they found a womanrakshasi by name Ayomukhi. Who was dark and ugly. All her

organs were disproportionate. Suddenly she came running

embraced Lakshmana and said “You marry me.” Lakshmana

cut her nose, ears and her breasts with the sword. The rakshasi

was afraid and ran into the forests. Lakshmana said “Brother!

I am seeing some bad omens. Something inauspicious mighthappen to us. So we both of us are to be careful while moving.”

On their way they found a ferocious rakshasa sitting near a

bush. His chest was so wide like a hill. He has no head. He is

living only with the trunk. He has a big stomach. In the stomach

itself he had one big, wide eye and a big mouth. His body is fullof hair. His tongue was very long like a snake. His hands could

stretch to a distance of one yojana. So he could catch hold of

elephants, lions, tigers, bring them nearer to his mouth and

eat them. He caught hold of Rama and Lakshmana also with

his long hands and dashed them to the earth and he pressed

them with his hands. Since they were caught in his hands theycould not even breathe. Lakshmana lost his hope on life and

said “Rama! We are caught in the hands of a rakshasa. He is

pressing us hard. We are not able even to breathe. Somehow

you get out from his clutches and run away. You don’t try to

save me. You go and search for Sita. Go to Ayodhya, get

coronated and rule.” Rama said “Lakshmana! You are a hero.

Can you talk like a coward?” While they were talking, the

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~103

rakshasa asked them “Who are you? You are wearing bow,arrows and sword. Why have you come to this forest? I amhungry. I will kill both of you and eat.” Rama said “Lakshmana!We are facing one difficulty after the other. Before we find outSita, we may loose our lives. However valorous we are, wehave to bear with the circumstances in a war. Let us trywhether he will kill both of us or we kill him. Don’t loose yourcourage. We shall fight till the end of our life. We leave theresult to god.”

Kabandha has the deliverance of curse


Story in Brief:

Kabandha said “Oh kshatriyas! God alone sent both of youas my food.” By saying so, he lifted both of them to hisshoulders. Lakshmana said “Brother! He has brought us on tohis shoulders instead of his mouth. I presume this is for ourgood and his life must have come to an end. Let us cut both ofhis hands so that he cannot do any harm to us. He has openedhis mouth wide. Before he took us to his mouth, we must cuthis hands.” By saying so, Lakshmana cut the left hand and Ramacut the right hand of Kabandha. Since both the hands were cuthe starts shouting loudly. Blood flowed from his body like ariver. After a while he asked them “Who are you?” Lakshmanasaid “We are born in the family of Ikshvaku. He is Rama and Iam his brother Lakshmana. While we were living inDandakaranya, a rakshasa has abducted his wife Sita. We cameto this forest in search of her. Who are you? Why are you livingonly with a trunk? Where is your head? Why are you not havinglegs? Why are you living in this forest? Kabandha said “Oh

superior among the men! I wish all auspiciousness to you. For

my fortune you cut both my hands. I had the fortune of seeing

you both. I will tell you how I got this ugly form.”



Kabandha tells his story


Story in Brief:

Kabantha said “Prabhu! I salute at your feet. I was having

a beautiful form like Indra. I used to go to Maharshis with an

ugly form to tease and harass them. One day a Maharshi by

name Sthoola Siraska cursed me as “From now onwards you

continue to live in this cruel and ugly form.” I was frightened

with his curse and requested him for deliverance from the

curse. The Maharshi was kind enough and said whenever Rama

comes and cut your hands that day you will get back to original

form.

Lakshmana! My name is Danu. After having the curse I

made great tapasya, meditating on Brahma. He was pleased

with my tapasya and blessed me with long life. With that boon

I became arrogant and fought with Indra. He cut my head and

legs with vajrayudha. Since Brahma has given me long life, I

was living only with the trunk. Indra took pity on me and

blessed me with long hands so as to secure my food. With the

help of my long hands I catch big animals like elephants and

lions and eat them. I am waiting for Rama to come and give

deliverance from my curse.

Rama! You have come after a long time to give deliverance

to my curse. Now you complete my cremation. Then only

I can get back my original form. After getting my divinity, I can

help you.” Then, Rama and Lakshmana cremated the body of

Kabandha. As he was cremated by Rama and Lakshmana, a

divine form came out from the pyre.

[Tatwam:

“Aham Hi… Sampravesitam” 8-9. Manusmruti chapter

72 sloka 39-42 teaches that one should be obedient with

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~105

everyone. Otherwise he looses all his wealth. If he becomes

disobedient towards brahmamjnanis, evil effects will be

magnified severalfold.

Brahma has blessed long life to Kabandha. How? He had

already suffered the wrath of the Maharshi and was

experiencing his curse. Which means, he must have committed

some Punya karmas in his previous births and hence he could

please brahma.

Kabandha did cruel acts. His karma phalam has provoked

Maharshi to curse him. His karma phalam alone made him to

revolt against Indra. In short vidhi will help the people at large

with the karma phalams of a few individuals. Rest all are only

instruments in the hands of vidhi. Geetavakyam reads as

“Karmanaivahi… Kartumarhashi”.

From this part we are to learn, that unless one follows

the path of dharma, one will not be eligible for true knowledge.

In Adhyatma Ramayana, Ashtavakra Maharshi’s name is there

as the one cursing Kabandha. Excepting this, there is no change

in the story.]

Kabandha tells about Sugreeva

[This part is taken from 72nd sarga and also from Adhyatma Ramayanam]

Story in Brief:

Kabandha came out of the fire and took a beautiful divine

form and said “Oh Rama! Sugreeva is the king of vanaras. You

make friendship with him. He has an elder brother by name

Vali. Vali is the son of Indra. He is a valorous person. He was

angry on his brother Sugreeva and banished him from the

country. Sugreeva came out with four of his ministers and is

living on Mt. Rushyamuka on the banks of lake Pampa. Sugreeva

is strong, lustrous, truthful and obedient. However valorous

Sugreeva might be, he could not win over his brother Vali.


Hence he was taking refuge on Mt. Rushyamuka. You have a

friendship with him in the presence of fire god. Sugreeva also

wants to kill his brother and get back his kingdom. So if you

meet him he will help you in searching for Sita. You also extend

your help in whatever manner he wants. Sugreeva was born

with the grace of sun god. Ever since he fought with his brother

Vali he was living on Mt. Rushyamuka. Sugreeva knows all the

rakshasa community. He has a large number of vanaras at his

command. He can help you in searching for Sita.”

[Tatwam:

“Rama… Chintayan” 8-10. These are the words of

Kabandha. There is a rajaneeti in his words “Rama! Now your

time is not good. You need a good friend. He who is also

running a bad time alone can understand you better. A king

should follow these yechniques or Upayas to rule well and

come out of bad rtimes. Viz Sandhi, Vigraha, Yana, Aasana,

Dwaideebhava, Samaasraya. Now you have to secure a friend.

He was also separated from his wife.” This part of the story

teaches that nobody else will be more helpful than a friend in

need in this world.

Kabandha tells the way to Mt. Rushyamuka

[This part is taken from 73rd sarga and also from Adhyatma Ramayanam]

Story in Brief:

Rama! If you go west a few yojanas from here, you will

find Pampa lake. There is a cave on the banks of Pampa lake.

You live in that cave. That is comfortable for your stay. On the

west of pampa lake, you will also find the Rushya muka

Mountain.People cannot go up the mountain easily, as it is

guarded by Elephants. It was built by Brahma. If a man sleeps

on the mountain, whatever he dreams, it will become fruitful

when he wakes up. But, it is difficult to go up .Some times

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~107

Rakshasas may kill the man in his sleep itself. On the other

side of Pampa lake, there is also an ashram of Sabari. She was

the servant of Matanga Maharshi. She never fogot her services

to the Gurus. She is waiting for your presence. All her gurus

had reached heaven. She is waiting for you. As soon as she

gives hospitality to you, she will leave this world and go to

heaven.” Kabandha took leave from Rama and went to his

lokam.


Sabari worships Rama and Lakshmana


Story in Brief:

Rama and Lakshmana travelled towards west and

reached Pampa lake to see Sugreeva. On the banks of lake

Pampa, they saw the ashram of Sabari. They went inside the

ashram and met Sabari. On looking at Rama and Lakshmana,

Sabari was full of joy and her eyes were filled with tears. She

prostrated at the feet of Rama and Lakshmana. She worshiped

them. Rama said “Oh tapasvini! Are you able to do tapasya

without any obstacles? Have you advanced in your spiritual

practices? Have you gained the control on Arishidvargas? Are

you able to control your diet? Have you completed all

chandrayana vratas? Have you attained peace? Have you

attained the blessings of your gurus?”

Sabari said “Oh Rama! By having your Darshan and

presence, I achieved all the siddhi of my tapasya and the phalam

of serving my gurus. After worshiping your feet, I have become

fortunate and I will reach the heavens. The moment I had your

grace, I have become pure. Whoever had your presence, will

certainly attain mukti. All the Maharshis I served reached

heaven, while they were living on Mt. Chitrakootam. They all


instructed me that I will become pure and attain siddhi as soon

as Rama and Lakshmana enter this ashram. The moment they

enter this ashram, you worship them and offer food. After

having his Darshan and presence, you will attain mukti. Oh

Rama! I collected fruits and flowers from banks of Pampa to

worship you.”

Rama said “Sabari! Danu told us about you. I heard that

your tapasya is superior. If you have no objection I want to

see your tapovana.”

Sabari said “Rama! My tapovana is also known as Matanga

vanam. This grove was always covered by rain bearing clouds.

All my guru did several yagnas on this yagnavatika. I used to

serve them till they attain siddhi”.

Sabari worshiped Rama and Lakshmana with fruits and

roots. Rama said “Oh Sabari! I am pleased with your services

and food. I am pleased to see all your tapovanas. You have

served me and offered food. Now you go to all superior lokas

freely.” After taking leave from Rama, Sabari entered into the

flames, left her body and went to Divya lokas with a Divya

sareera.

[Tatwam:

“Divyaanbara dharaa… Jagamaatma samaadhinaa”

34-35.

The entire ashram became splendorous. Sabari also

attained such superior lokas as the righteous Mahrishis

reached. Mukthi is not a specific loka like vaikuntam or

kailasam.

“Na Moksha… Itisrute”. The essence of this sruti is that

he who lives in all beings. Hence it is not a loka. All the

splendors she has shown in her ashrama are the result of the

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~109

power of her tapasya only. Leaving her body means it was

nothing but her divine knowledge. Sabari left her body only

after having Bhagavat dashanam. Rama also reached her

ashram just before her leaving the physical body. Her gurus

understood the power of her tapasya that she will have the

fortune of the divine presence and also the fortune of talking

with Paramatma in her physical form. That was why, they left

her in the ashram and attained siddhi.

Sabari has collected fruits and flowers. She offered them

to Rama after tasting them. Thus she offered only those fruits

which were tasty and sweet. Some say that Rama has tasted

such defiled fruits offered by Sabari. But in Ramayana itself

maharshi has stated in this sarga itself “Maya Tu…

Steerasambhavam” sloka 17 which means she has collected

all tasteful fruits from the forest and preserved for Rama.

Whereas in the commentary of Govindarajalu it is stated that

she has tested them first before they offered to Rama. Here

both the versions are contradicting. But if we connect both of

them there will be no contradiction. The taste of the fruits can

be known even by smell. Suppose if we take a bunch of grapes

and taste one, we can assume the taste of other fruits in that

bunch. Hence they are not defiled.

“Tau Cha… Samsritavrataam” 6-7. Rama asked “Sabari!

Are you won over the obstacles in tapasya? How is the progress

of your tapasya? Have you conquered your internal enemies?

Are you observing chandrayana vratas? Is your mind enjoying

peace? Have you had the fruits of serving your guru?”

The essence of Rama’s enquiries are, obstacles in tapasya

means winning over the arishadvargas and dualities like heat

and cold etc. Is your soul responding? Lord Krishna also

instructed the same as “Jitaatmanaha… Maanaavamaa-

nayoh” in Bhagavadgeeta. In other words ‘Are you not


practicing yoga?’ because unless yoga achieved sidhi, the mind

cannot fix on tapasya. To achieve this, one has to control one’s

diet and anger. Winning anger is a big challenge even for yogis.

Because anger is the root of all evils. Fickleness of tongue is

also as harmful as anger. Then only one will be attached to

karmas. However, without desires, good karmas are to be

performed and are to be dedicated to god. Rama enquired her

about chandrayana vrata. “Yadha… Gayatryaa

Chaabhimantrayet” 324-325 manusmruti and yagnavalkya

smruti “Anaadi… Salokaatam” 326. According these smruits

“all Maha vratas are meant for the purification of body and

with an intention of washing off the sins are also to be

construed as kamya karmas.”

However these vratas are useful for winning over senses

and hunger. Rama asked “Have you served your gurus?” which

means are your gurus satisfied with your services? “Sive

Rushte Gurustraataa Gurau Rustena Kashchana.”

According to this pramanam, “even if the Mantradidhevata or

the tutelary deity is annoyed, the guru can protect, but if the

guru is annoyed even devatas cannot protect.” Sabari has

replied to Rama “Rama! By the glimpse of your darshanam I

attained sidhi by serving guru in the form of your presence.”

Which means the ‘fruit of tapasya is to have the dashanam of

ishta devata.’ Thus I attained swarga. “Swarghaha

Brahmalokaha” this is how maheswara dekshitulu has

commented. Swarga means devalokam, swargalokam and

upper lokas.

Rama and Lakshman reached Pampa lake


Story in Brief:

Rama said “Lakshmana! For the convenience of Maharshis

they brought water from all the oceans and stored in this lake.

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~111

In those pure and pious waters, let us give tarpanas to our

ancestors. Sugreeva and his ministers are also living on this

Mt. Rushyamuka which is on the banks of Pampa lake. Let us

go to the Pampa lake to meet Sugreeva. I am anxious to meet

him and to take his help in searching Sita.Because, our search

for Sita is now totally depending on his help.” Lakshmana also

said “Brother! My mind is also anxious to see Sugreeva. Let us

go fast to his place” While talking like this, and walking through

the forests, Rama and Lakshmana reached the banks of pampa

river.


–oOo–

SRI RAMAVATAARA TATVAM - sri ramakrishna tapovanam

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