RAMAKATHA RASAVAHINI – PART – II [2]

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Om Sri Sai Ram

 

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 2

Panchavati

 

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 " , " Alas " " Save 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