Ramakatha Rasavahini, Chapter 8 - Another Challenge

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Chapter 8Another Challenge

 

Meanwhile, Dasaratha was proceeding towards Ayodhya, with his sons and

daughters-in-law, the sages and scholars, army units of infantry, elephantry,

cavalry and chariotry, and citizens of his empire. Suddenly, they observed

certain bad omens and they had a premonition that something serious was about

to happen. Dasaratha approached Vasistha and consulted him, "Master! What a

surprise is this! Dark clouds are thickening and howling; the beasts on earth

are tramping around us full circle. They should not behave so, isn't it? What

can be the reason? What does it indicate?

I am getting apprehensive about these omens". Vasishta could see what these

portents meant by means of his divine insight; he said, "0 King! These are

signs of some terrible event nearing us. The clouds are roaring frightfully.

But, considering the fact that the beasts on earth are circumambulating our

chariots, this much can be inferred: the disaster that threatens us will be

averted. Therefore, you need have no anxiety". Vasishta instilled faith and

confidence in Dasaratha, and they awaited events.

Suddenly, the wind grew into a fierce cyclonic storm! Even as they were looking

on, giant trees were pulled by their roots and they fell with alarming noise.

Even the mountain peaks rolled one over the other. Thunderous explosions rent

the air, as if the earth itself was breaking into pieces. Those in one chariot

could not see the vehicle before or behind them; so thick was the dust that

rose all around! Horses and elephants started running wildly in panic. Foot

soldiers dropped unconscious; others stood petrified by a weird fear.

Vasishta, Dasaratha and the four sons were the only persons who were unafraid in

all that huge concourse! All the rest were drained of vigour and vitality. And

for good reason, too. For the ground and air were enveloped in darkness. The

darkness was heightened by blinding flashes of light! And, a dreadful figure,

with terror-striking eyes, stood before them.

His head had a crown of thickly matted hair. He had a giant double-edged axe on

his shoulder. He had on another shoulder a beg of arrows that shone like

lightning streaks. He appeared to them like the forehead-eyed Siva on His way

to destroy the mighty demon rulers of the Triple Fortress! As soon as he came

to view, Vasishta recognized him as Parasurâma. But he wondered why he was so

fierce with anger that day, even though all his rage against the Kshatriya

clans had long ago subsided as a result of the campaigns in which he had

destroyed them. He tried to discover what could have kindled the flame again

from the cooled embers. (See also Srimad Bhagavatam, Canto 2, Chapter 7 (verse

22): Brief Description of the Past and Coming Avatâra's)

Vasishta himself moved towards Parasurâma with the traditional signs of welcome,

like inviting him to wash his hands and asking permission to wash his feet. But

though he accepted these marks of good will and heartfelt reception, Parasurâma

was staring at Râma with eyes like glowing cinders! Râma was however reacting

with a charming smile, a smile which only fed the fumes of his anger! He raved

loudly thus! "O son of Dasaratha! I have listened to your exploits being

praised by a thousand tongues. I heard also how you broke the Bow of Siva, as

if it was just child’s play. But, all that is hearsay not directly seen by me.

I have come now so that I can personally examine your valour.

"I have brought this divinely consecrated bow. It belonged to Jamadagni, my

revered father. Show me your might, stringing it and fixing an arrow on it. Or

else, come, engage me in fight!" He challenged Râma in this manner, in

passionate anger.

Râma was not affected by all this demonstration of anger. He kept on smiling

coolly. "O Bhargavarama! I thought the vengeance you had nursed against the

Kshatriyas had ended long ago. Why this relapse? Why this downfall, this

absurdity?" he asked. Just then, Dasaratha bent low and in plaintive tones,

appealed to Parasurâma thus: "Bhagavan! You are a Brahmin. You have won great

renown. My sons are tender teenagers. Why develop vengeful hatred against them

for no reason whatever? This ill becomes the high status of your lineage. Your

forefathers studied the Vedas without intermission and performed rites and

ceremonies with elaborate care. You yourself declared that day, when you

entered on the Chandrayana Ritual that you will not handle any weapon

thereafter; you said that your desires have been fulfilled; you did this before

no less a God than Indra, gifting all the territories conquered by you to

Kasyapa, yourselves resolving to spend the rest of your days in the

performance of righteous deeds and the gaining of equanimity.

"You were all along engaged in austerities on the Mahendra Peak! And, now quite

contrary to your declared intentions, your mind is set upon destroying my

dynasty and family. Is it not a terrible sin to act against one's given word?

After this breach of promise, of what use is austerity? There is no God higher

than Truth, is there? You are challenging only Râma and you say you will fight

only with him! If anything injurious happens to that son, my entire family will

be plunged in dire calamity. Our lives will end the moment danger harms him. A

Brahmin like you should not become responsible for the loss of so many lives!

It is not only a sacrilege on Brahminhood; it is a heinous

sin".

Parasurâma paid no heed to the words of Dasaratha. He did not give ear to them.

He was casting his looks only on Râma. He said: "The Bow that you broke and

this one, both, have come from Heaven; Viswakarma the Divine Artificer made

them both. One was offered to Siva, for use against the Demons of the Triple

Fortress; the other was entrusted to Vishnu. Once the demons were destroyed,

Siva sent it to Emperor Devaratha, with the arrows that were used for the

fight. Perhaps the bow had become frail and feeble, since the purpose for which

it was offered had been accomplished. It is no proof of might and heroism if

such a bow is broken. This bow has work yet to do, and so it still

retains its vigour and vitality. This bow is surcharged with efficacy and power.

Take this, string it and break it as you did the other. That is the way to prove

your strength and heroism. Do not strut about in pride that you have broken the

Bow of Siva! Break this and write your name in the annals of the brave".

 

See also SB, Canto 9, Chapter 15: Parasurâma, the Lord's Warrior Incarnation

"You may doubt my words that this is the Bow of Vishnu", he continued. "Vishnu

Himself kept this in the custody of Hrshika a great sage. He handed it over to

his son, Jamadagni. Jamadagni is my father. He was the repository of tremendous

merit acquired by austerity; he was so pure-hearted that he had no trace of

hatred or vengeance in him. My father had renounced the use of weapons; yet,

Karthaviryarjuna the wicked, killed him. It was a crime of unprecedented

cruelty; no one had killed another so atrociously. I decided that I should not

show mercy; I had to teach him a lesson; I vowed that I will destroy not only

that monster, but all unrighteous kings. From that day, I have been

cutting them to pieces and playing ball games with their heads. This Bow was

with me in all those campaigns. I killed many wicked monarchs. I brought under

subjugation the entire world. My anger at those who had killed my father cooled

a little, with this. I gave up the vendetta, and started a Vedic sacrifice. I

invited Kasyapa for that Yajna, since he was a great saint immersed in

meritorious activity. I gave him the Earth which I had conquered as dakshina

(ritual fees) for supervising the Yajna. Since then, I have been spending my

days on the Mahendra Peak, with my mind immersed in peace and my intellect

shining in spiritual splendour.

"Your father asked me why I have again taken up this weapon and put on a

challenging pose, in spite of my having renounced the path of vengeance and

hatred. I shall answer him now Râma! Two bows were created in Heaven and came

upon the earth. You have broken the Siva Bow. This alone remains now, intact.

If this too is broken, (it does not serve any purpose being with me, for its

work is over) then, my renunciation will be complete; so I wish that this too

is broken, or retained by you. I am waiting for this consummation. The moment

has come; I am determined to utilize it, rather than let it go by or allow it

to be misused. Perhaps, you doubt whether fighting is the best use that time

can be put to? But, the significance of the fight has to be looked

into; it may be for the progress and welfare of the world; it may promote the

suppression of the unrighteous and the encouragement of the good. You cannot

pronounce war as undesirable, judging from a superficial point of view. Analyse

the purpose. When a knife has to be sharpened, one has to hone it on a

grindstone. No one will condemn the process as injurious to the knife. If the

body is to derive strength from food, the food has to be placed between rows of

hard teeth and ground into paste, mercilessly. No one can condemn this process

as violence exercised on the material. It may become necessary in order to

provide Satwic food for

either the Body or the Body Politic, to have recourse to struggle, conflict and

the apparent infliction of pain.

"Well. We are in the middle of the road, half-way through a journey. It is not

proper to indulge in talk, standing here. Let us get to action. It is

imperative we should start straightway. Come on! Either string this bow and

break it in the process or fight a duel with me!" This was the call from

Parasurâma. Lakshmana was fuming with anger, while listening to the challenge

of Parasurâma; he was about to intervene with a hot retort, when Râma quietened

him saying, "This is not a matter concerning you. For the questions asked of me,

I myself have to answer. It is against good manners for you to come between us;

leave me to handle this situation". His affectionate and soft counsel made

Lakshmana desist. But,

when Parasurâma started laughing at Râma and ridiculing him for not accepting

his challenge as soon as it was thrown, Lakshmana could not control his

reaction of resentment.

He shouted, "O Bhargava! This is not much of a task for Him who broke the Bow of

Siva! To break this little bow, why do you challenge Râma? This is a Brahmin

weapon! It is just a blade of kusa grass. I can myself break it, in a trice

effortlessly, even while playing with it; for this petty task why ask Râma. I

have no need to transfer the assignment". When Lakshmana uttered these words,

Parasurâma became even more inflamed. But Râma took things coolly and calmly;

he smiled at Lakshmana and pacified him by his soft speech. The more enraged

Parasurâma became the quieter and more restrained was Râma’s reaction.

Soon, Parasurâma lost control of himself; he gave free rein to his tongue and

started pouring rank abuse; this caused some consternation in Dasaratha’s

heart. The maids and servants hid themselves from the furious onslaught. The

four arms of the army were shaken by fear. The Pandits were terrified. Sita,

however, watched the scene with amusement; she was not in the least agitated.

She was not affected by the slightest apprehension. She was instilling courage

and confidence in the hearts of Urmila, Mandavi and Sruthakeerthi, telling them

that he was a lame jackal before the Lion that Râma was. When they saw Râma

reprimanding Lakshmana, Bharata and Sathrughna had no mind to intervene. Or

else, they too would

have joined the fray and asked Râma for permission to fight, or take up the

challenge. They awaited the orders of Râma and kept away. Vasishta could know

the past and the future and so, He realized that the incident was but a scene

in the Divine Drama. He was silent and unshaken.

Râmachandra spoke with profound calm. "Parasurâma! You are a Brahmin. For a

Kshatriya you are an object of worship, on the basis of caste. You are a

kinsman of the revered Viswamitra. I don’t feel it proper to kill such a high

caste Brahmin. Nor is it proper to aim this holy weapon against you. You

yourself declared just now that it belongs to the Realm of the Gods, that it

has so far destroyed every enemy, city and fort against which it has been used,

and that it can overwhelm and defeat the strength and pride of whomsoever it

encounters. Is it not sheer waste to make it unserviceable? So, choose any one

of these two alternatives and tell me: Shall I use it to prevent you from

moving about on your feet? Or shall I prevent you from

attaining the higher worlds that you have earned by means of austerities?" When

he heard these words, Parasurâma was even more enraged; his eyes turned red

with anger; he rushed forward towards Râma, exclaiming, "What are you

prattling?" Râma took hold of the Vishnu Bow that was slung on his shoulder,

with a derisive laugh, which hurt his pride. Lo! No sooner did the weapon reach

the hands of Râma than Parasurâma got debilitated. He lost all energy and

vitality. Râma shone in such added splendour that no eye could stand that

blaze. He stood there as if countless lamps were lit on one spot, radiating

blinding light all around. When the authentic wielder of that bow, Narayana

Himself, held it in His grasp, the bow too

acquired added lustre; a triumphal aura surrounded the bow and lightning

streamed from it. The gods gathered in the sky and showered flowers on Râma

holding the Bow. The auspicious sound of music filled the sky.

Meanwhile, Parasurâma was full of smiles. He said, "Râma! Did you notice what

happened! I have experienced the delight of the Divine Manifestation, your

Divine Splendour. In days gone by, I gifted this earthly region to Kasyapa.

Receiving it, the sage Kasyapa declared, that I should not enter his dominion

again and even if I did, I should not spend a night therein; he pronounced a

curse upon me, on these lines. Well. It is already getting dark. I can no

longer be present here. I have to hurry fast to the Mahendra Mountain. Through

my incomparable austerity, I have won high heavenly regions. Break the bow and

with it, break all the power I had won. All the power I have in me is

yours. 0 Râma, watch this, I am offering to you the power earned by me".

Thus saying, he came near and embraced Râma with both hands clasped firm around

him. At that moment, three facets of Divinity that had subsisted in him so long

came forth from him and merged in Râma. Then Parasurâma addressed Râma thus:

"Râma! The world cannot easily understand the mystery of the Divine; even those

like me who have earned great power through denial and detachment and ascetic

practices rely more on their own spiritual achievements, ignoring the influence

of the Divine Strategy of Vishnu.

"I have therefore, set about to make known your reality and genuine power to the

world; I have given you as an offering the powers I had; I have also proved once

again that you are the mighty Vishnu, the God endowed with unique power, the God

who directs the Drama of the Universe. There is nothing that is devoid of you,

nothing that is not you. You are all. Yours is all. I had the good fortune of

wielding for some time your divine bow and, as a consequence, I earned some

reverence from the world. That is the merit I have won. This is my offering."

With this Parasurâma disappeared.

Râma gave over the bow and arrows to the God Varuna, with an unperturbed smiling

countenance. (see also Srimad Bhagavatam, Canto 3, Chapter 17: Victory of

Hiranyaksa over All the Directions of the Universe and Bhagavad Gita of Order,

Chapter 10: The Yoga of his Opulence [On His Identity], verse 29). He

prostrated before Vasishta and Dasaratha, who were by his side. Dasaratha was

all the while shivering with fear, apprehending what might happen to his son

from this Apparition, what calamity will

land on him. Now, he was free of anxiety. He drew Râma near and fondled him

affectionately in various ways. He raised the son’s face towards him holding it

by the chin and, finding it rather difficult to express his feelings in words,

said, "Dear Son! I am indeed lucky, I was afraid whether I would be able to see

you again. Your resolute courage, your heroism is beyond imagination". Thus, he

praised Râma very much and appreciated his exploit in many ways. In reply, Râma

said. "Dharma has to win: Victory is the inevitable concomitant of

righteousness. In the preliminary stages of the struggle, it may create some

fear and some obstacles which might appear formidable. It will cause even

weakness of mind. It might arouse suspicions of defeat or failure.

But, instead of bowing or beading before it one has to fix his attention on the

goal itself. Then it can never fail. Failure can never affect it. Men do not

peer deep into the truth of Dharma’s might; they are carried away by

superficial handicaps and worries and so they give up the path and suffer. What

has happened is for the best, I ascribe this to your blessings".

Saying this, Râma again fell at the feet of his father. "The armed forces are

awaiting your orders to resume the march and proceed towards Ayodhya. Kindly

communicate your commands to them," said Râma. At this Dasaratha was filled

with delight. He said. "Son! Why should we delay further? Grief and joy afflict

us one after the other and cause distress to the person and his body. We can go

to the capital city and seek to live there happily in the best manner

possible". He called the ministers to his side, and required them to order the

troops to march.

The soldiers cheered in joy and began to move forward. The interlude of fear had

ended. Dasaratha spent the remainder of the journey describing, and enjoying the

description of, the amazing events of the day. As they neared the City, some

regiments were sent in advance in order to inform the citizens of the arrival

of the party, with the sons and daughters-in-law. The memory of the grandeur

and glory of what they had experienced at Mithila and on the way home gave

speed to the feet and they flew like arrows from bowman’s hand into the City.

They announced that Râma, Lakshmana, Bharata and Satrughna were entering the

City with their brides and that Dasaratha had sent them to give the glad

tidings.

The citizens of Ayodhya decorated and embellished the streets and houses in a

variety of attractive styles. Plantain trees were tied to posts on both sides

of the road. Bunches of coconuts were hung from the posts. Rosewater was

sprinkled. The entire City was made charming and attractive.

Musicians with their instruments took positions all along the route. Fireworks

were collected and distributed all along the line, so that it could be made one

continuous stream of colour and cheering noise. They awaited, with the deepest

feeling of joy, the party, counting the minutes as they looked into the

distance to catch the first glimpse. Women in veils crowded the windows and

terraces of the mansions, or peeped from behind curtains tied across them.

Emperor Dasaratha entered the capital City of Ayodhya, with his sons and their

brides. Music rent the air as soon as they were sighted. People cheered

enthusiastically, shouting Jai Jai, till their throats were hoarse. Women waved

lights, threw flowers on their path and sprinked rosewater. The young men were

like bright stars. When the populace saw the ennobling scene, many forgot where

they stood or who they were; their joy knew no bounds. Their thirst could not be

quenched, however long they gazed; so they walked long distances backward, so

that they could keep their eyes fixed on them! Thus, the entire route was

covered and they reached the gates of the palace. There, Brahmins had stationed

themselves so

that they could recite Vedic hymns invoking good fortune and prosperity on the

newly weds. Maids waved lights and performed many rites to ward off the evil

eye. They prayed the daughters-in-law to come in, placing the right foot first.

Meanwhile, at the entrance to the zenana, there stood the queens, Kausalya,

Sumitra and Kaikeyi awaiting their approach with avid eagerness. They sprinkled

sandal scent, tucked flowers in their hair, and placed dots of red on their

foreheads. When the sons came, the queens were overwhelmed with joy; they drew

them near and fondled them, patting their heads and chins; they blessed them

profusely. Then the four sons and daughters-in-law prostrated before the three

mothers. When they did so, their eyes streamed tears of joy, for, their

happiness knew no bounds.

Meanwhile, the maids brought rice, boiled in milk, in golden plates; the mothers

placed the food in the mouths of the newly weds, and persuaded them to eat it.

They gave them milk to drink. Then, they were taken to the inner apartments.

In the evening, ladies from Ayodhya were invited to the palace for sharing in

the auspicious ceremonial of welcoming the newly weds. An imposingly beautiful

dais was got ready; golden seats were placed upon it. The queens brought costly

clothes and jewels with precious gems set on them in artistic patterns; they

commissioned talented maids-in-waiting to help the daughters-in-law to put them

on, and they themselves supervised the wearing of the costume and jewellery.

They held them by the hand and led them to their seats.

By that time, Râma, Lakshmana, Bharata and Satrughna had come there and taken

their seats wearing princely robes, and costly jewels as well as crowns. Each

sat to the right of his bride. The mothers as well as the ladies who had been

invited from the City feasted their eyes on the splendour of the scene and

their Ananda was immeasurable. While they were going through the ceremonial,

gifts were distributed outside the Palace to people in profusion. Cows, cash,

gold, land, grain, vehicles and horses were all given away in plenty.

Brahmins came before the dais and cast auspicious rice grains on the heads of

the newly weds to the accompaniment of the recitation of Vedic hymns. Then

women in married status waved 108 lamps before them to ward off the evil eye.

After this the sons rose and with their wives they prostrated before the

mothers, the father and the Guru, Vasishta. Then, they retired to their own

apartments

(Read more about Parasurâma in the Srîmad Bhâgavatam, Canto 9 [Liberation],

Chapter 15: Parasurâma, the Lord's Warrior Incarnation & Chapter 16: Lord

Parasurâma Destroys the World's Ruling Class)

 

Bhajan: Rama Rama Sai Rama

 

Ramakatha RasavahiniThe Sweet Story of Rama's GloryOriginal in Telegu written by

Bhagavan Sri Sathya Sai BabaRendered into English by Professor N. Kasturi

Source: http://www.vahini.org/ramakatha/chapter8.htmlVahini.org: 'Vahini' Books

written by Bhagavan Sri Sathya Sai Baba

 

 

 

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