RAMAKATHA RASAVAHINI – PART – II [2]

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RAMAKATHA RASAVAHINI – PART – II [2]

The Rama Story, Stream of Sacred Sweetness

As told by the Divine Lord Himself in the present Avatar as Bhagawan Sri Sathya Sai Baba

Chapter 2Panchavati

Rama wished to stay at Panchavati on the Godavari for some length of time. So,

reclining under the cool shades of a spreading tree Rama called his brother

near, and said, "Lakshmana! Brother! Fix upon a beautiful and comfortable spot

in this area and build thereon a nice little cottage, as charming as you wish".

 

Lakshmana received this order as a dagger-thrust! He could not bear the agony.

He fell at the feet of Rama, crying out in anguish: "Tell me what crime I

committed to deserve this cruel command." Sita and Rama were struck with

amazement at this behavior. Rama said, "Lakshmana! I cannot understand what

makes you so sad. Have you heard any day a single cruel word from my tongue?

Have I become so insane as to utter harsh, unpleasant words to you or any one

else? You attend to my needs and wishes and serve me as the very breath of

life. How then can I speak in cruel terms to you? Your grief is meaningless,

mistaken. After all, what did I tell you now? I told you only this: Choose any

spot you like and build thereon a hut for us to live in. Isn't it so?"

At this, Lakshmana closed his ears with the palms and protested sadly, "Rama!

Rama! I cannot bear to hear these words." Rama was surprised at this gesture of

grief. But, Lakshmana stood before him with folded hands, supplicating with the

words: "Lord! There is no one in me to say 'I'. My only treasure, my only

possession is Sita and Rama. I have no wish of my own; I have no will of my

own. My wish, my will, is Rama's wish, Rama's will, Rama's command. Obeying it

is my wish, my will. I am the slave who cares for none else, nothing else. How

then can I bear to listen to words, which indicate that I have to choose

according to my wishes a spot for the cottage? As if I have the capacity and

inclination to choose! Had I preferences of my own, how can I be a fit servant

of Rama? How can I deserve this privilege and

pleasure? It would mean I am unfit to be alive on earth, and my life is but a

burden and a shame". Lakshmana stood, sobbing aloud, unable to stifle his

grief.

Rama saw his plight. He consoled him with kind words. "Brother! Your heart is

highly sanctified. I used those words in the ordinary worldly sense, but do not

be under the impression that your brother is unaware of your innermost quality

of dedication. Do not grieve."

Rama showered His smiles on Lakshmana and continued, "Brother! I am delighted at

the purity of your devotion and the genuineness of your service. Your intentions

are innocent and elevating. I will not pain you by such words hereafter. I spoke

to you the language of common usage that is all. Do not take them so much to

heart. Come! Let us go and choose!" Saying thus, He took Sita and Lakshmana

with him. After traversing some distance, Rama stopped and said, "Well! Erect

the Parnasala here!"

When he heard those words, Lakshmana exclaimed in great joy. "Ah! I am blessed,

indeed. My duty is to carry out such commands not exercising my wish or will,

to do anything on my own." He fell at the feet of his elder brother; rising

happy and content, he entered on the task of collecting branches and twigs for

the hut that was to be their home.

Sita and Rama realized that Lakshmana had a highly sensitive mind, a delicately

subtle intellect; they derived great joy within themselves at the recollection

of the depth of his faith and devotion. Sita confessed to Rama on many

occasions that life for her in the forest was even more delightful than life at

Ayodhya, for the reason that a brother like Lakshmana was accompanying and

serving Rama.

When Sita and Rama saw the hermitage constructed by Lakshmana, they were charmed

by its beauty, its captivating simplicity and comfort, and the inspiring setting

in which it shone. Sita entered the cottage, and was immediately struck by the

skill and artistic taste of her brother-in-law. She praised him for finishing

it so quickly and with useful adjuncts and parts.

The three of them spent their days happily in that cottage. News that Sri Rama

had made the Panchavati his home and that he was residing there in a house of

leafy thatch like their own, spread far and wide; so, every day, groups of

ascetics trekked thither in order to offer their homage. They brought with them

their pupils too; they had their fill of Darshan and they had the great good

fortune of speaking to Rama and being spoken to, by Him. Thereafter, they left

most unwillingly, praising Rama all the way back to their own hermitages.

Many others came, with the intention of solving the doubts that pestered them,

while trying to understand the scriptures, and while attempting to define and

interpret the Codes of Morality or the texts on Rituals. Others prayed to Rama

and sought to clarify from Him whether the ascetic practices they were

following were correct and beneficial. Since Rama was master of all Dharmas and

since He knew full well all the scriptures, they derived the fullest

satisfaction from His answers and directives. Each one was filled with joyous

contentment.

While on the subject or questions and answers, it is best that the four grades

of questions be clearly understood. Questions are generally classified into

four groups: (1) Trivial; (2) Low; (3) Passable and (4) Praiseworthy. Questions

that are raised in order to drag another into a controversy and later, to

inflict a humiliating defeat on him, are trivial. Questions that are put in

order to demonstrate one's own cleverness and skill are 'low'. Questions, which

announce the intellectual equipment and reasoning faculty of the questioner, are

'passable', and belong to the third class. Questions that are asked with the

sincere desire to remove one's doubts are 'praiseworthy' and belong to the

highest class. It needs no mention that the sages, monks and ascetics came to

Rama with the fourth type of questions

only.

Rama and Lakshmana were filled with delight when they saw the ascetics. Many

among them were overcome with admiration and gratitude when they listened to

the ideals propounded by Rama, so simple, so easy to grasp and realize, so

truly conforming to the dictates laid down in the Sasthras and Scriptures, and

so free from complexity. They burst into paeans of praise and adoration. "O

Master Supreme!" they exclaimed, "O, Omniscient One, who knows the Past,

Present and Future! Who else can be our Lord and Liberator? You reside in the

hearts of Sages; we have secured you in our midst as a result of the

austerities we have gone through. O, how fortunate are we! How have our wishes

been fulfilled!" They departed from the Presence, most unwillingly, with tears

of joy mingled with tears of grief streaming down their

cheeks.

A few of them laid themselves under the shady trees a little distance from the

cottage where Rama was, and were determined not to return to their hermitages.

They gathered fruits and tubers from around the spot, and watched out for Rama,

eager for additional chances of Darsan. When sometimes Rama came out of the

cottage and walked around, they filled their eyes with the unforgettable

picture, from behind some tree or bush. Thus they spent the days in full

contentment.

Rama stole the hearts of all who came into His Presence; they became mad in

their single-pointed devotion to Him; they felt that contemplation of His Face

and repetition of His Name were all the austerity that they had to practice

thereafter. He discoursed on Dharma and spiritual disciplines during both day

and night, to those who gathered around Him.

Often, He called Lakshmana to His side and told him, "Brother! Having come for

this holy task, how can I stay on at Ayodhya? How can I enact the further

chapters of the Ramayana from there? This is the purpose for which I have come.

The fostering and protection of the good and the godly, the destruction of the

wrong and evil that threaten the peace and welfare of the world, the promotion

of righteous behavior and activities ... these will proceed from now on". Thus,

He informed his brother about what he had resolved upon and about the intent and

meaning of His Incarnation as Man on earth.

Off and on, he raised Lakshmana to the role of a vehicle for spreading his

teachings, intended for the uplift of humanity and instructed him on the ideals

of morality and progress. "Lakshmana!", he said once, "Affection for the body,

attachment towards possessions of any kind, egoism that breeds the conflict of

'You' and 'I', the bonds that grow between the individual and his wife,

children and property - all these are the consequences of the Primal Illusion,

Maya. That Illusion is basic, mysterious, and wondrous. Maya establishes her

domain over all beings and things, all species of living creatures. The ten

Indriyas (five senses of perception and five senses of action) have each its

presiding deity and Maya perceives the objective world and derives pleasure

therefrom, through their instrumentality. Every item

and particle of such pleasure is Maya-produced and therefore illusory,

evanescent and superficial.

"Maya has two forms: One type is called Vidyamaya and the other Avidyamaya. The

Maya named Avidya is very vicious; she causes boundless misery. Those drawn by

it will sink into the depths of flux, the eternal tangle of joy and grief. The

Maya known as Vidhya has created the Cosmos, under the prompting of the Lord.

For, she has no innate force of her own. Only while in the Presence of the Lord

can she create the three-stranded Cosmos (Prapancha). (The three strands are

Satwa, Rajas and Tamas, each of which separately or in some kind of combination

is characteristic of beings: Satwa meaning the equal balanced temper, Rajas the

sanguinary or the emotional, active temper, and Tamas, the ignorant, inert

temper).

"The truly wise, the Jnani, who has realized the Reality, is the Person who has

given up the rights and obligations of caste and society, of age and status and

lives in the constant awareness that all this is Brahman. He has understood that

there is no manifoldness or diversity here; it is all One. (Sarvam khalu idam

Brahma; Na iha naanaa asthi kinchana). He knows that the entire Cosmos is

constituted of the same Brahman, that there can be no second entity apart from

Brahman.

"O Lakshmana! You must know that the Trinity (Brahma, Vishnu and Rudra (Siva))

are but the reflections of the one Brahman in each of the three strands or

attributes - Satwa, Rajas and Tamas. The Rajas attribute is personified as

Brahma, the Satwa aspect as Vishnu and the Tamas aspect is known as Rudra or

Siva or Iswara. The entire Cosmos, including the world is the manifestation of

the One Brahman through one or other, or some combination or other of these

three attributes. So, the wise man will go beyond and beneath these three

strands and seek the Origin in the One. He alone deserves the name monk or

Vairagi - for he has no raga or likes and dislikes".

Sometimes, Rama had Sita and Lakshmana near Him and explained to them that so

long as the Individual Jivi does not understand aright the affinities it has to

Maya and to the Supreme Brahman, it can never liberate itself and merge in the

Supreme; it has to remain a particularized Individual only, bound by the coils

of illusion to the limits of name and form. But, Rama said, the instant the

Individual discovers and knows that It is but the image of the Supreme, and

that the distinction between the Supreme and Itself has no basis in Truth, Maya

will disappear, like fog before the risen sun. This is the genuine Atmajnan,

for, the Supreme is Param-atma and the Individual is the same Param-atma seen

as an Image in the Body-with-name-and-form, the Upadhi.

"Act in accordance with the rules of conduct laid down for the status you have

risen to and the call that has come to you (swadharma); you derive detachment

thereby. Practice Yoga or the Search for Union with the Supreme; you derive

Jnana thereby. This Jnana is the very last step in spiritual progress. It leads

to Consummation. Adoring the Supreme with the greatest possible Love is called

Bhakti, Devotion. I shower Grace on such a one; Bhakti will grant him full

prosperity. Bhakti emanates from the heart, spontaneously. It does not depend

on extraneous things or persons. Bhakti can confer Jnana too on the person who

has dedicated Himself to the Supreme. The joy that Bhakti endows on a man is

unique and immeasurable. How does a person first decide to walk on the path of

Bhakti? It all begins with the compassion

of some one good and godly sage or realized soul. This path leads men quickly to

Me." Listening to such discourses, Sita and Lakshmana forgot where they were and

under what conditions. Rama too seemed unaware of all that happened in the

enthusiasm with which He dilated on the attractions of the spiritual path. They

spent long periods in introspection and exploration of inner delight.

One day, Lakshmana was ruminating on these deep Truths and precious directives

while he was keeping watch around the cottage. His eyes fell on a tiny sapling

of lime, struggling upwards under the shade of a huge tree. He desired to plant

it nearer the cottage and help it grow vigorously under his care; so, he was

digging it up by the roots with intense love and attention, when the wicked and

vicious sister of Ravana, Surpanakha by name, rushed into the scene!

As soon as her eyes fell on Lakshmana, she was allured by the halo of goodness

and the splendor that illumined his body. She was struck dumb at the unexpected

vision. She suddenly transformed herself into a charmingly pretty damsel and

approached Lakshmana with amorous gestures. But, Lakshmana paid no heed; he

continued his task, unaffected by the apparition. Surpanakha could not bear

inattention any longer. She came close to him and in a pathetic voice, she

appealed, "Lord! Why are you plunging me into despair? Cool my unbearable

ardour; cast on me your loving happiness - conferring eye". Lakshmana did not

react to her call; he heard her words, but he only smiled within himself at her

audacity; he continued with his attempt to pluck the plant safely from the

shade. Surpanakha lost patience; she prepared to draw

him to herself. But, Lakshmana drew back, saying, "Mother! I am the bondslave of

Sri Rama. I am not a free man; whatever I do, however small a job it may be, is

done only as He commands", as a prelude to the advice he planned to give her.

Hearing his words and curious to know with whom he was talking, Sita and Rama

came out of the cottage into the garden. Rama noticed Surpanakha and recognized

that she had changed into the damsel before him. He prepared himself for all

eventualities. Meanwhile, Surpanakha pelted harsh abusive words at Lakshmana

like, 'coward', and 'villain' and laughed loudly in scorn at his irresponsive

behavior. She had not noticed Rama, all her attention and anger were fixed on

Lakshmana alone. She pleaded before him, "O Most Charming! Wed me and be happy.

I can delight you and serve you most loyally." Lakshmana tried to ward her off

by saying, "Pretty woman! I am a slave; If I wed you, you will have to live as

a slave", and continuing the jocular retort, he said

in fun, "Well. There is my master, Rama; if you wed him, I will be your slave."

Surpanakha took him at his word; she believed that it was good strategy. She

turned to the cottage, which Lakshmana had pointed to her; and, there, standing

near the door, laughing together at her, she found a very beautiful woman and

beside her, the embodiment of masculine charm!

Surpanakha was smitten with passionate love; she ran forward to Rama and weeping

out her distress, she prayed, "God of Love! God of Beauty! Accept me as yours."

Rama too decided to treat her to a homily and derive some fun out of the

ludicrous situation before him. He said with a chuckle, "O Beauteous Woman! I

cannot wed you, for, I am under the vow of monogamy. I have my wife here; my

brother, Lakshmana there, has a wife, but she is not here. So, wed him and

derive fulfillment. He is the proper person for you; approach him." At this,

the woman hastened to where Lakshmana was and started her appeals once again.

She said, "Your brother has agreed to the wedding; so, do not delay; accept

me". Her attitude now was very humble and gentle. Lakshmana grasped the

absurdity of her plight and wanted to heighten the fun.

He sent her to Rama and Rama sent her back to Lakshmana several times, until she

grew so desperate, mad blinded by passion, she relapsed into her demonic nature!

Her crooked intelligence told her that it was Sita that stood in the way of her

success in this adventure of lust; for, Rama could not wed her, since Sita was

by His side. If she were removed, Rama would certainly yield to her

solicitations. So, she fell upon Sita in order to kill her and swallow her;

for, she was a demon to the core. At this, Lakshmana stood ready, watching the

face of Rama for orders. Rama realized that the woman was far gone and she had

to be stopped. Feeling that an axe need not be used when the nails are enough,

He raised his hand up, and counted four on his fingers, looking at Lakshmana.

Lakshmana immediately grasped the meaning of that command! By counting four,

Rama indicated the Four Vedas, which are collectively called Sruthi, that is to

say, "The Heard", which means, the Ear. Lakshmana had a sharp vigilant intellect

and so, he could rightly interpret the slightest gesture of Rama. Rama had held

his hand up, towards the sky. The sky or Akasa is the fifth elemental force,

characterized by Sound; sound is the symbol for Brahman, known as Sabda

Brahmam, or God. God resides in heaven, and the raised pointing hand also

indicates heaven. Heaven is also known as 'naaka' in Sanskrit; it has also

another meaning, 'Nose!' No sooner did Rama make those two gestures, Lakshmana

rushed towards the demonic woman with his sword drawn; he dragged her down to

the ground, and shouting that her effrontery must

be punished, he slashed off her ears and nose! Surpanakha raised such a loud

wail that the forest quaked and quivered. She assumed her real shape as an

ogress and yelled, "Is this just? How can you deform so cruelly a woman who has

come to you? I shall bring my brother Ravana here and inflict retribution for

this cruel act". With this, she disappeared quickly into the forest.

She went straight to the demon chieftains, Khara and Dushana in the Dandaka

forest and wailed, "How can you bear silently this insult and injury dealt to

your sister? For what purpose have you stored so much of valor and might? It is

better you burn them into ashes. Are you masculine? Can you call yourselves so?

Shame on you and your boast of heroism." They could not understand what had

happened to her, and who had deformed her so piteously. They asked her,

"Sister! Who inflicted this injury? Tell us; we shall wreak vengeance with all

our might".

At this, Surpanakha started retailing her story. She began with an elaborate

description of the charm and captivating beauty of Rama and Lakshmana. Hearing

this, the brothers got wild and inquired why she was wasting her time and

theirs with that superfluous prologue, "Tell us, who injured you? Who defaced

you?" Then, she informed them all that had happened in the forest.

Khara and Dushana were highly incensed at the plight of their sister whose ears

and nose had been slit; they collected an army of fourteen thousand ogres and

marched in hot haste towards Rama and Lakshmana, the brothers who had punished

her in that manner. The ogre warriors were so indomitable that they could not

be defeated even in dreams; they knew no retreat or defeat; they were

invincible in battle. Like winged mountains, they moved fast along the valleys

in terror-striking groups, while the earth shook under their feet. Each of them

was armed to the teeth with a variety of deadly weapons.

The earless, noseless widow, Surpanakha, with her bleeding face walked in front

of the entire force, eager to take revenge. She was leading them to the patch

of green where she had met the brothers.

But, she spelt an inauspicious beginning for the campaign. Hers was the bad omen

for the expedition. A bleeding face, a widow, a defective - these are considered

bad omens. Surpanakha was all there. The Rakshasas were not aware of the pros

and cons of the signs and omens for starting on a march towards the

battlefield; they relied on their physical and material might, and their

nefarious stratagems. It is for this very reason that they are always unable to

stand before the might of Divine and Dharmic forces.

For, who can withstand the power generated by the observance of Dharma and the

Grace of God? They never paid attention to Righteousness or Divinity; they

concentrated all their energies and skills on equipping themselves with

physical might. Proud of their weapons, their muscles and their wickedness they

strode forward into the forest, blowing their trumpets, roaring like lions,

bellowing like wild elephants, yelling about their exploits and gyrating wildly

in their wild dances. They never realized that their onslaught was comparable

only to the onslaught of a sparrow on an eagle!

>From a distance, Surpanakha pointed out to her brothers the hermitage where Rama

was. To arouse the ogres into a final frenzy the army shouted, in unison. "Kill,

catch, murder," and ran forward. When they approached the hermitage, the

brothers challenged Rama, crying out at the top of their voices, "O Most

Wicked, O Most Unfortunate! You dared deform our sister, did you? Now, try if

you can, to save your life from extinction!"

Rama was already aware of their approach; he directed Lakshmana to keep Sita

away, in a cave, and be on guard. "Do not worry about me in the least! Nothing

ill can ever happen to me," Rama said. Lakshmana knew the might of Rama and so,

he obeyed implicitly. He had no doubt at all about Rama's victory; He led Sita

into the cave and stayed there itself, with his bow and arrow ready for

emergence.

Rama stood before the hermitage, a smile lighting up his face and his Kodanda

bow, well stringed, ready for the fray. Rama passed his hands gently over the

matted hair on his head; at this, the ogres saw billions of blinding flashes

emanating from the crown of hair. His arms appeared to their eyes as huge

multihood serpents. As a lion glares at an elephant, and bares its teeth

relishing the victory that was already assured, Rama the Lion stood defiant and

terrible before the pack of frightened elephants. The cries, "Here is the person

who deformed her", "Hold him", "Catch him", "Kill him", rose over the tumult.

But, no one dared come forward to put that cry into action. However much they

were prodded and encouraged, not one of them could muster enough courage to

approach

Rama.

The curses and cries of the ogres filled the forest, and wild animals in panic

ran helter-skelter seeking shelter. A few ran into the cave where Sita was;

Lakshmana sympathized with their agony, and allowed them in, so that they might

rid themselves of fear and anxiety. He gave them refuge end welcomed them in.

For, he knew that they were in dire distress.

The ogres who surrounded Rama were so overcome by his beauty and charm that they

did nothing but stare at the glory and the splendor; many reveled in

descriptions of his grace; many were lost in admiration and appreciation; all

were bound to Rama through Love and Reverence. No one of them could or did

raise a weapon against him or cast an angry look!

Surpanakha too joined in the praise. She said to Khara and Dushana, who were

standing wonder-struck near her, "Brothers! What incomparable beauty is

standing before us! I have never seen till now such charm, such grace, such

pure harmony, and such melodious physique. Do not kill him, but catch him just

as he is and present him to me."

The brothers too were similarly entranced. They replied, "Sister! We too have

never set eyes on such an embodiment of beauty. The nearer we approach him, the

faster he binds himself to us, the more we are fascinated by his charm. We do

not have even an iota of anger or hatred towards him. The longer we look upon

him the more profuse the joy that wells up within us. Perhaps, it is this

feeling that is called Ananda by the sages living here."

Khara did not like to converse with Rama, himself; So, he sent a messenger to

him, to find out from him who he was, what his name was, where he came from,

why he entered the forest and took residence therein, etc.

The messenger neared Rama and asked him the questions he was directed to place

before Rama. Rama smiled at this behavior. He said, "Listen, fellow! I am a

Kshatriya, come into this forest to hunt wild animals like your master. I am

not afraid even of the God of Death [Yamaraja]. If you feel you have the

capacity, come, give me battle and win. Or, else, return home, every one of

you, and save yourselves from destruction. I shall not kill those who run away

from the field." He carried this statement back to Khara and Dushana, and it

was related to him correctly. At this, the brothers took up their arms, the

spears, axes, pestles, bows and arrows, and yelled until the skies were booming

with the echo. They showered their missiles upon Rama. Rama cut them into pieces

with a single arrow from his bow. Other arrows

flew amongst them by Rama did as much havoc as fire or lightning could do. The

ogres retreated before the onslaught, crying out in pain, "O Mother", "O

Father", "AlasSave us" and so on in sheer agony and despair.

Seeing them fleeing, Khara, Dushana and their youngest brother Thrisira, called

out, "Rakshasas! Do not flee from the fight. Whoever is found running away will

be killed on the spot, by our own soldiers." At this, they planned within

themselves, and said, "Well! It is far better to die at Rama's hand, than at

some one else's or anywhere outside his Presence."

So, they came back to their ranks and moved forward towards the place where Rama

stood. But, they were in no mood to give battle. They were so fascinated by the

personal charm and splendor of Rama that they stood entranced gazing at the

Divine Beauty.

Meanwhile, Rama let loose the arrow called Sammohana, which had the effect of

deluding the enemy and confounding them. As a result, each soldier saw his

neighbor as the person he had been deputed to destroy. Khara and Dushana had

exhorted them to kill Rama, and so each one fell upon the other, shouting,

"Rama is here", "here is Rama"; they killed each other in great glee. The

entire place was cluttered up with the severed limbs of the ogres. Blood flowed

in streams through the forest. Vultures and crows flocked around, eager to fill

themselves with the carrion. Fourteen thousand ogres faced one person on that

day in that field! The ogres died, every one of them, crying, "Rama", "Rama"

when they fell. Khara and Dushana too died, along with their loyal henchmen.

The ascetics and sages who witnessed this scene of terror realized the unique

valor of Rama and felt happy that the end of Ravana too was certain at the

hands of this redoubtable hero. They were confirmed in their belief that Rama

was the Almighty Providence who had come to wipe out from the face of the earth

the entire race of ogres or Rakshasas, and thereby ensure the peace and

prosperity of mankind.

As soon as the fierce engagement ended, Sita and Lakshmana came near Rama and

prostrated before him. Rama raised Lakshmana gently from the ground and

described to him the fate of the fourteen thousands and their masters, during

the battle that lasted barely half an hour. He detailed the incidents with

evident joy and interspersed the narration with many a smile and chuckle.

Meanwhile, the eyes of Sita were roaming over the body of Rama in order to

assure herself that he was unhurt, and had not suffered even a scratch. The

next day, groups of ascetics and sages with their disciples and pupils visited

the Panchavati Ashram of Rama, for they had heard of the destruction of the

ogre army, achieved single-handed by the Prince from Ayodhya. They extolled

Rama for his bravery and bowmanship. Some among them who had

acquired the power of forward vision approached Rama in all humility and said,

"O Master! You have to be vigilant and alert in the coming days. The Rakshasas

are opposed to all limitations and regulations that justice and uprightness

impose. Their daily routine is to cause harm to all and sundry. Their highest

goal is to fulfill their selfish desires. They do not care how they fulfill

them and by what means. They have an elder brother named Ravana who possesses

vastly greater powers. His army is many millions strong. This termagant will

certainly go to him and bewail her fate. And he won't desist from taking up her

cause and trying to wreak vengeance on those who disfigured her".

Thus they forewarned Rama and Lakshmana, giving them such information as they

had with them. Rama listened to them with a smile playing on his face. He said,

"Yes. Yes. I am not unaware of this. I have come on this particular mission." He

nodded his head, as if he was eagerly looking forward to the happy event of the

encounter with Ravana himself. But, he did not speak more; he sat as if he was

innocent of any knowledge of the future.

He turned his eyes on Lakshmana, and with a twinkle in the eye, he told him,

"You heard it, didn't you?" Turning to the sages, Rama said, "Please do not

become anxious or worried. I am prepared to meet all situations". They were

consoled and comforted by that assurance and promise. Rama instilled faith and

courage into them and allowed them to return to their hermitages, confident

that they can continue their studies and practices in peace and tranquility

undisturbed by the Rakshasa hordes.

As the sages foretold, Surpanakha lost no time to appear before her brother,

Ravana, rending the air with her weeping. Hearing it the Rakshasas of Lanka

were frightened that some calamity had overtaken their land; they came out into

the streets and started discussing in groups what the reason could possibly be.

Surpanakha barged into the Audience Hall of Ravana, the Rakshasa Emperor, and

spouted angry invectives, to the astonishment and anxiety of every one present.

 

Her appearance was monstrous; her body was covered with blood, her words were

poisoned by anger. Ravana understood that some one had inflicted great injury

on her. Ravana was shocked at her plight. He roared from his throne, "Sister!

Tell us in full what happened."

Surpanakha replied, "Brother! If you are a genuine Rakshasa, if the super-human

powers gained by you after years of asceticism are real, then, come, the moment

has arrived to use your valor, your courage and your heroism. Arise! Do not

ignore the calamities that await you, and let things go by, lost in the

intoxication that drink provides.

"You have paid no attention to events that are taking place at Panchavati, who

has come there, for what purpose, and for what task. Princes determined to

destroy the Rakshasas have entered the Dandaka Forest. They are felling to the

ground lakhs of Rakshasa soldiers. They have cut to pieces the brothers, Khara

and Dushana. They have wiped out of existence, in the wink of an eye, thousands

launched against them. Their heroism is beyond description. Their personal

beauty - Ah!" Here, Surpanakha halted and stood silent, contemplating the

splendor that had enraptured her. Hearing her story, Ravana became

uncontrollably furious. He gnashed his teeth; he slapped his thighs as if in a

burst of challenge. "What? Did those vile persons kill Khara and Dushana?

Perhaps, they did not know my name, that I am behind them as

their support. Perhaps, they have not heard of my might and vengefulness."

Ravana continued to boast aloud retailing to the people present his exploits.

Surpanakha interrupted him, saying: "O Mass of Wickedness! When your arch-enemy

is dancing on your head, you are sitting here like a coward, extolling yourself

and your invincibility! This is no sign of an emperor worthy of his throne.

Perhaps, you do not know that sanyasins are ruined by the company they keep,

emperors are ruined by the ministers they employ, wisdom is ruined by desire

for appreciation, and the sense of shame is destroyed by imbibing drink. Well,

brother; do not neglect fire, illness, an enemy, a snake and a sin on the

ground that it is small and insignificant. When they grow big, they are bound

to inflict great harm. Therefore, hasten: do not hesitate."

These words of Surpanakha poured the poison of hatred into the ears of Ravana.

At this, Kumbhakarna, the other brother who was present, asked Surpanakha with

a smile on his lips, "Sister! Who sliced your ears and nose?" With a loud wail,

she replied, "Alas! This wicked deed was done by those very Princes".

Ravana then consoled her, to some extent; he then asked her, 'Sister! The nose

is on the face; the ears are on the sides of the face. They cannot be sliced at

one stroke. Now, tell me, were you sleeping soundly, when they cut them off?

This is indeed surprising". The people present also wondered how it could have

happened. Surpanakha replied, "Brother! I lost all awareness of my body, why,

of the region where I was when those soft sweet hands touched me. When my eyes

were drinking the charm of their beautiful faces, I was not conscious of what

they did. The very sight of those Princes rendered me so entranced that I lost

all awareness of the surroundings and myself. What shall I say of the ecstasy I

derived by conversing with them! They bubble over always with joyful smiles;

they know no other attitude or

reaction. Even masculine hearts will surely be fascinated by their charm. They

are really enrapturing representations of the God of Love. I have never so far

set eyes on such beauty. Fie upon our Rakshasa prowess, our vile stratagems,

our abnormal figures, our ugly appearance! We are indeed disgusting. Look upon

them but once; you will swear I am right. Why? Khara and Dushana, who died in

the battle, were reluctant to fight with them. They were protesting and

pleading with me: 'how can we feel enmity and fall upon these embodiments of

auspiciousness and paragons of beauty?"

The courtiers and ministers assembled in the Hall listened to this description

with awe and delight. Her words confounded even Ravana. The picture of Rama

that she drew was something that gave him great joy and peace, when he

contemplated on it. Deep within him, he felt an urge to cast eyes on that

inspiring embodiment of divine charm. As he listened to his sister, the anger

that had raised its hood within slowly slithered away. He decided to

investigate calmly what really happened at Panchavati.

So, he addressed his sister thus: "Sister! Tell me, do those two brothers live

at Panchavati all alone? Or, are there others with them? Have they no

followers, companions or courtiers?" Surpanakha replied "No. They have no band

of bodyguards or kinsmen or warriors. The elder of the two, named Rama, has a

woman with him, who is endowed with superlative beauty. She is even more

charming than they; she is the very Goddess of Love, in human form. The two

brothers are resident at Panchavati, with this woman; they roam about freely

and without fear in the forest glades and valleys. In fact, I have never so far

set eyes on such perfect feminine beauty; the like of her does not exist on

heaven or earth".

TO BE CONTINUED

With Sai love from Sai brothers – ‘’

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