Sri Ramavataara Tatvam

ARANYA KANDAM

Chilukuru Venkateswarlu

SRI RAMAVATAARA TATVAM

ARANYA KANDAM

Chilukuru Venkateswarlu

by:

Sri Ramakrishna Tapovanam

20, Race Course Road Guindy, Chennai - 600 032 Mobile : 09884708559 Email : chvenkateswarlu30@gmail.com website : www.sriramakrishnatapovanam.org

SRI RAMAVATAARA TATVAM ARANYA KANDAM

Chilukuru Venkateswarlu
Year : 2013

Typesetting by : R. Anuradha Raghuram, Hyderabad. (9441186831)

2~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara

Tatvam

FOREWORD

Before we enter into Sri Rama Tatwam, let us examine the conditions
that prevailed in the world in those days. Instead of depending only on our imagination for the purpose of this discussion, we will take into account the different, available proofs (Pramanas) on the subject. In that process, we shall rely to a large extent on the Valmiki Ramayanam. Some say, Ramayanam is a fiction. Some doubt Ramas manifestation itself. Some say that, Ramayanam is just a story of how a great mans wife was abducted by another person; how the former succeeded subsequently in regaining his wife and bringing her back to himself; and how he lived with her happily thereafter. This great epic is certainly world renowned. A great Maharishi has written this story in Sanskrit and it became popular all over the world. It is claimed by some that whoever reads or hears this epic will become virtuous. But, some people contend that it is just a story that never happened and there is no truth in it. If Paramatma wants to descend on earth and take an avtar, there must be sufficient and strong reasons for it. What can be such reasons? What were the conditions that prevailed in Tretayuga? We must examine Ramayanam, from this angle. In Krutayuga everybody conducted themselves as enjoined in sastras. Had they conducted themselves in a different way they would not have enjoyed all the Purusharthas. As such, dharma moved always on four legs. In Tretayuga, people started acquiring artha and vidya in unjust ways. Therefore dharma started declining gradually and moved on three legs. In this manner, dharma started declining one leg (or one quarter) in each yuga. In Krutayuga, the longevity of life of people was Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~3

400 years. From then, the longevity started declining at the rate of 100 years in subsequent yugas. Therefore the dharmas that prevailed in Krutayuga differed from those that prevailed in other yugas. In Krutayuga, Tapas was the most important Dharma. In Tretayuga, gaining Aatmagnanam was the top priority. In Dwaparayuga, performing yagnas and vedic karmas became the priorities. In Kaliyuga, Dana, or, giving donation, has become the superior dharma. If we examine the smrutis, we find how the Dharmas changed according to the changes in human beings in each yoga. In tretayuga, gaining Aatmagnanam had become the prominent Dharma. True. But, this does not mean that people in other yugas dd not strive for Aatmagnanam or that people in Treta did not adopt the other dharmas. Greater importance given to a particular aspect varied in each Dharma. Is it so easy to gain Aatmagnanam? Unless a person immerses in Dhyanam (Meditation) for a long time, he cannot gain Aatmagnanam. In tretayuga, after certain time, Rakshasas who wanted to destroy Dharma were born. They used to kill ordinary people and eat them. They used to trouble all beings in several ways. They used to kill even Maharishis who were performing yagnas and doing tapasya. They used to kill children and harass women. Those who were suffering at the hands of these rakshasas, used to go to the kings for protection. Kings also fought with rakshasas and either killed them or were themselves killed in their hands. In those days about 80% of the land was covered under the forests. The rakshasas used to live at certain strategic points in the forests and killed people who passed that way. Since the kings were also killed in the hands of rakshasas some times, people became unprotected. People could not bear the harassment and suffering from the rakshasas. Yet, somehow theyalso resided in the forests and were doing tapasya. Most of the rakshasas were enemies of devatas. So they used to target those who were performing yagna and tapasya, because
4~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara

Tatvam

devatas gained more strength through their tapasya and yagnas. Since rakshasas were moving all over the forest, tapasvis could not often find a place of safety for their tapasya. Inspite of their sufferings, tapasvis gathered in large numbers and used to perform satra yagas which used to be performed for several years. So they used to erect tapovanas (Cottages for Hermits); resided in them with wife, children and disciples; and were teaching Vedas to the disciples. Anasuya, Lopamadra and many such pious women lived in such tapovans serving their husbands who were performing yagnas and tapasya. Many men, women and children in such tapovanas also could not escape from the harassment of the rakshasas. One may ask why Paramatma did not came to their rescue, Inspite of harassment from the rakshasas? Even god does not violate the rule set by him. All Jeevas are to experience their karma phalam. Unless they complete their experiences they are not eligible for relief. Kartum arhathum anyadhaa Kartum Samardaha Parameswaraha This is a well known statement about paramatma. Paramatma can do anything that he wants but he will not violate his own rule by himself. Even Srutis support the same view about Paramatma. No one can escape from experiencing his karma phalam. Even god cannot reduce those phalams. Sometimes the society at large might have to undergo their karma phalams for the Karmas of an individual. In such cases, all people suffer in proportion to their karma phalams. Paramatma is always a witness for both the sufferer and the tormentor. Nahi Karanam vina Karyasyotpattihi, which means there is never a result without a cause. For Paramatma to decend on earth, he should have sufficient reasons, such as, human sufferings, harm to dharma, prayers from devatas and so on - which will make him to take birth on earth. There must be a fortunate family to receive Paramatma as their son. Their fortune must be a cumulative punya karma phalam of several births. Such a family will keep doing tapasya till they accumulate so much of punya phalam, so that Paramatma himself takes birth in their house.

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

THE WORSHIP OF GOD: Paramatma appears in whatever form the divotees worship him - to please them. All names and forms belong to him. But, Paramatma is essentially formless. Whenever he takes a form he will be endowed with Prakruti (Prakruti Visistaha). Such a Paramatma swaroopa is known as Saguna Brahma, as Prakruti is Trigunatmakam. People worship Paramatma with form and name. Paramatma can be worshipped either by meditation or by archana. Meditation is also known as samayacharam. Those who practice in the path of samayacharam, they keep Paramatma in the form of Nischala Jyothi in their mind and worship. Those who follow the path of archana worship their preferred images with flowers and fruits. Once they fix their mind on god firmly, they can stop worshipping the images and fix Paramatma in their mind itself. Till such time one should not stop worshipping images. Whether the images are made of gold or mud, the phalam is the same. Whatever the name and form the mind likes, it can choose the same, because all names and forms belongs to him. This is accepted even in Upanishads. In other words, Prakruti and Purusha are inseparable like, Moon and its pleasantness, Sun and its light. Prakruti is the will of Paramatma. However Paramatma doesnot do anything on his own without the help of Prakruti when he takes form. Prakruti will build all Brahmandams (gaint stars, worlds) at the will of Paramatma. Even Trimoortis are created by Prakruti. Paramatma alone, is superior to Prakruti. In each brahmandam, there are separate Trimoortis, Indra and other devatas. Prakruti and Maha Maya are one and the same. Paramatma alone spreads himself in all the brahmandas. From this we can understand his greatness and majesty. There is none equal or superior to Paramatma. All devatas, movables and immovables are all an amsa(integral part) of Paramatma. Sri Ramo Lalithambika- This means, Lalithamba herself came in the form of Rama to protect all lokas. Even Trimoortis could not kill the powerful rakshasas whereas Jaganmatha took the form of Maha Kali and killed rakshasas.

6~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara

Tatvam

One may say that Vishnu manifested as Rama. For that matter, Vishnu himself was created by Prakruti. Hence the phalam one gets by worshipping Vishnu, the same phalam he will get by worshipping Rama. This means, all names and forms belong to Paramatma. It is ignorance to think that a particular form is superior and another form is inferior. In the same manner, no purana is either superior or inferior to the other. In Tretayuga, peoples mind was filled with fear and distress. They were sleepless with the fear of rakshasas, and so, they could not even worship Paramatma. Once People develop love for god, they ignore all sense pleasures and fix their mind on him, which paves the way towards Aatmagnanam. That knowledge leads to Paramatma. Such an effort and prayer of people had paved the way for Paramatma to take the form of Rama and decend on earth. The Lord took birth as Sri Rama in human form to re-establish dharma and to protect sadhus. Some people feel that Rama may be a superior person among other people but not a god. Unless they read Sri Rama Tatwam, their doubts cannot be cleared. Some say that Rama alone is the manifestation of Paramatma. Some say Krishna is Paramatma. Some say that Sakthi has given birth to both of them and hence Sakthi alone is Paramatma. However a Jnani can understand that all forms and names belongs to Paramatma. No one can escape from karma. Their karma alone makes them to talk in several ways. Even Paramatma is fastened by karma when he takes human form. He who gives up arrogance, realizes easily that karma is most powerful. Once arrogance leaves, he does not feel the difference between him and others. That sense of sameness develops deep devotion in him. Once devotion develops, he loves god without passion. His selfless love leads him to pure knowledge. Pure knowledge leads further to dispassion. Dispassion makes the man free from desires. A desireless person starts performing actions without desire. Desireless actions are the fruits of dispassion. Such people lead ignorant persons also, to do virtuous karmas. He who realizes that karma is powerful will leave his arrogance Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~7

automatically. As long as arrogance remains, he cannot be peaceful. Therefore one has to leave the feeling, that I am the doer. That is why Sri Krishna said in Bhagavat Geeta as Akarmanascha Bodhavyam Gahana Karmanogatihi. Because of pre-destined fate, people fall under the illusion of arrogance. Hence we must all understand that Paramatma is one. For the convenience of devotees, he takes several names and forms. By whatever name and form we worship, that reaches the Paramatma only. Whether Saivas worship in the form of lingam or vyshnavas worship Vishnu with all decorations, one should know that both are the amsa of Paramatma only. The state of such a realized person is known as yogi. Bhagavat Geeta and many other scriptures are also teaching that one has to worship the formless Para Brahman only. He alone is Paramatma or Aatmatatwam. Gender differences do not belong to the object but belongs to the sabdam. Paramatma assumes name and form and gender to the liking of his devotees. Therefore anyone can worship their favourite god in any name and form of his choice. One should realize that the worship of Sri Rama is the most superior way of worship and is the goal of yoga sastra. Worshipping that Parama Purusha with firm devotion is known as Aradhana. There are two ways of Aradhana. One is worshipping his favourite god with offerings of food and other oblations. The second is meditating on Paramatma in his mind in the form of a Nistchala Jyothi and enjoy that bliss. The second way is the superior. Saaktas call it as Samayacharam. Sri Sankarachaya also taught this type of worship in his Soundarya Lahari. Again in Saaktam, there are two ways of worshipping which are Kaulamu and Samayacharam. Those who follow Kaulacharam worship Mantra Devata. They are not image worshippers. Mantram means Sri Chakra. In that Sri Chakra all devatas will be present except Para Brahman. Those who follow Kaulacharam imagine Sri Devi as Para Devata and worship. This is also known as external worship.
8~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara

Tatvam

Yogis who follow Samayacharam worship the goddess in a Chakra in the form of Nistchala Jyothi. These yogis also do not worship images. They are all Jeevan Muktas. Though they lead a household life, they are all detached from the world. They prefer to live in lonely places. Their mind is always filled with Maha Maya. Whatever they speak that becomes a mantra. All actions and movements of their hands are all the exhibits of Mudra. [They know that Japa without a Mudra will not be perfect and do not give Poorna Phalam] Whatever food they eat that will become an oblation to Paramatma. Lying and rolling either side will form a Namaskara. By bending their body even for their comfort will be considered as a worship with Aatmaarpanam. In this manner all the actions of a yogi are considered as a worship of Para Devata. This is the path of yogis. All the objects that are seen are created by Maha Prakruti only. Hence Trimoortis also are the children of Maha Prakruti. That is why, those who worship Sakthi are known as yogis. Whatever faith one may follow or whatever image one may worship, they should have a strong conviction that there is nothing beyond their faith. Then only they attain Poorna Phalam. Without bakthi, jnana and viragya, no worship will give Poorna Phalam. Excepting formless Para Brahman, all others are created by Maha Maya (Prakruti). Hence one will not gain the grace of Para Brahman unless he pleases Maha Maya and worship for her grace. The incarnation of Rama: Paramatma out of his own will, transformed himself into Rama, Lakshmana, Bharata and Satrughna to re-establish dharma on earth. With the help of Prakruti and to enable Parama Purusha to complete his mission on earth, he created Sita with his amsa. With the help of Sita only Rama is to continue his worldly life. The character and behavior of Rama are the source for Smrutis. Hence we have to explore carefully and follow how Rama behaved on various occasions and how he taught Sadacharams (codes of good conduct) to the people. Unless we read again and again we may not be able to pick up the hidden dharmas in Ramas divine story. As we read again and again, ananda (divine joy) overflows in our body and mind. Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~9

Some believe that Rama came from vaikuntam and he is Vishnu himself. Some others say he is the incornation of Lord Siva. Some others say he is the incornation of Sakthi. In this manner many people attribute Rama to different forms of gods. All those people do receive the fruits of their worship, by worshipping him according to their faith and belief. But Rama does not belong to any of those sects. He is Para Brahman who came to re-establish dharma and to give relief to the devotees who are in distress. Nobody knows whether he is one or more. In the same way nobody knows whether he is a Vyshnava, Saiva or a Saakta. Hence all of us have to listen to his divine story which os as pure as the waters of Ganga. There is a tatwam which is in the form of Pranavam, Srimantham, Akhanda Jyothi, super human, all pervading. That Para tatwam is Nirgunam, Adwiteeyam, without birth and death, formless and lives in all creatures as a witness or spectator. Can we imagine his full majesty? Is it Tatwa Sakthi? Even Upanishads cannot say his greatness in specific words. What about us? When he has no beginning or ending, where is the question of birth or death? So is it to be said as permanent? If it is not an object, how it will be lustrous? But Upanishads teach that it is in the form of Jyothi. If that is the case, should we discard the teachings of Upanishads? If we keep on discussing, numerous questions may arise. Then how can we substantiate the correctness of any form? No doubt it is difficult but it is not impossible, because we shall try for a solution with Anumana Pramanam. One may doubt whether such an eminent issue can be tried and solved with an Anumana Pramanam? We can try to substantiate this way, coupled with Agama, Pratyaksha Pramanams as well. We can also take the help of Upapatti which is the essence of Anumana Pramanam. Unless we decide Upapatti, we cannot satisfy our mind. What is the reason for having an Anumanam? Let me tell you now! Thunder and lightening create dangers. When we hear such a danger, we raise a doubt by saying Is it true? That doubt will disturb the mind. At that time the mind recollects an old incident - of the striking of lightning on a creature and causing its death. On its recollection, the doubt will increase. Why? Then the mind starts
10~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

working. In course of time, some memories come to the surface of the mind and it leads to Pratyaksha Pramanam. Tarkam (Logic) also joins and help in developing faith in Agamas. Slowly the experience of Sarta Pramanam, super natural powers and their knowledge make us feel that we are insignificant. After sometime, we slowly experience the Bhagavat Tatwam. At that time, One comes to know that all the objects are within oneself, and realizes that Paramatma is in the form of Jyothi and in that knowledge, one swims in the ocean of bliss. Ordinary people cannot realize that Tatwam. Those who possess super natural powers and true knowledge alone can experience that bliss. At that time such a person becomes passionless. He develops love for Paramatma and thus he is protected from the world. Such a person is not inclined to perform yagnas or to undertake pilgrimages. He does not wait for a guru; infact the Paramatma himself will be in search of him. He comes in a human form before him. He teaches the Paratatwam. In his presence he enjoys the bliss. From this, we are to understand that when the time ripens, Paramatma himself enters into your heart and teaches. Sri Ramakrishna Paramahamsa taught he who awakens the spiritual consciousness in you, know him as Satchitananda in human form. From this what we learn is that nobody can know the real tatwam of Paramatma. Even Upanishads and Vedanta are struggling to explain the tatwam of Paramatma whether Saguna, Nirguna, Saakaara, Niraakaara etc. When Vedas and Upanishads are not able to define Paramatma, can Puranas, Srutis and Smrutis tell about him? It is not our intention to suggest that the above scriptures are useless. The fact is, it is difficult to know the exact Bhagavat Tatwam. Then, one may ask what is the benefit of making so much study about whom we cannot know anything. To a certain extent, the question seems valid. But this study provokes us to perform good acts and nishkama karmas. However we are to know from Upanishads that even Upanishads cannot give salvation. Because it is not a commodity which we can buy at a particular place. Some may think that the abode of Brahman is Vaikuntam and some others may think, it is Kailasam. Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~11

But all these assumptions are a delusion. Since Paramatma is all pervading, how can we fix him in Vaikuntam or Kailasam only? The names and forms are created only for the benefit of devotees to worship him. The devotee fixes his mind in the name and form of his choice and worship. He assumes that Paramatma also lives in a name and form like him. The devotee can offer whatever he eats as food to his deity. This type of thinking can be continued till such time that he can fix his mind firmly on the formless Paramatma. Images of various gods are meant for those who are in preliminary stage of worshipping god. Otherwise the devotion on god will vanish from the world. The dharmas and principles explained in Puranas have hidden meanings and their fruits are also stated in Puranas. Depending on individuals spiritual maturity, the methods of worshippings are specified with an ultimate aim of meditating on a formless parameter. All dharmas stated in Puranas are in general form and not for specific individuals. Hence, sometimes these may appear as if they are contradicting each other. If we go deep into them, we find that there are really no contradictions in them. Upanishads always dictate vidhis (duties), whereas Puranas teach them in the form of stories. This is because, Upanishads are meant for matured Jnanis and Maharishis whereas, Puranas are meant for common people. Hence each can choose his own way of worshipping god. However all ways leads to Paramatma only. God is capable of taking any name and form, because all names and forms belong to him. An actor may take any role in a drama, and the audience will identify him by those names and forms and share his pleasures and sorrows. In the same manner the Paramatma also takes several roles in the drama of creation which are known as incarnations. People believe that Paramatma is really experiencing the pleasure or Sorrow, like them. But yogis know that, all that is his Maya. People believe that there are upper and lower lokas. However, Jnanis say that it is all an illusion. They say that all brahmandams are supported by the attraction of each other and are hanging in the anthariksham. Infact they are all support-less. Paramatma alone is the support for all brahmandams. People believe that the earth is
12~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

supported by Aadiseshu. This is also an illusion. Aadiseshu means the sesham (the remaining) after everything is destroyed in pralayam. Hence Paramatma himself is sesham (Aadiseshu). Only with the will of Paramatma, all the brahmandams are hanging in the atmosphere without any support. Scientists call it as the power of mutual attraction (Aakarshnana Sakthi). It is said in Strutis, Smrutis and Puranas that earth is martya lokam, which is karma bhoomi. Humans perform karmas and Jeeva goes to other lokas to enjoy those karma phalams. After enjoying those karma phalams, he comes back to earth. For example, birds leave their nest in the morning to secure food and come back to their nest in the night. People are to perform yagnas and satisfy devatas. In turn, devatas fulfill all the desires of humans and keep them happy. If people enjoy pleasures by themselves and do not keep devatas happy, it amounts to ingratitude. Hence people are to perform yagnas and eat the remains of yagna (yagna sesham). As the farmer cultivate the land to develop crops to satisfy others, in the same manner people must also perform vedic karmas like yagnas and satisfy devatas. That is why the earth is called as the place of action (Karma Bhoomi). Only those who are born on earth can pursue the principal objects of life which are dharma, artha, kama, moksha. Only people living in Bharat perform the karmas as specified in Vedas. But people living in other regions of the world may perform some such other righteous karmas depending on the conditions prevailing in those regions. Though their customs and food habits may differ but devotion to the lord will be the same whether they live in Arctic or Antarctic regions. The grace of god will shower on all of them equally. Yagnas are suggested for the first three varnas viz brahmana, kshatriya and vysyas. Though sudras need not perform vedic yagnas, they get the same phalam by performing dhanya Yagnam. Struti says Dhanya Yagnam means donation of a small quantity of grains cultivated by him to the poor people. This small gift of grains will fetch him as much phalam as the other three varnas gain by performing vedic yagnas. Even today we find in villages that farmers Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~13

at the time of harvesting donate grains to the poor people before they take the crop to their homes. [The inner meaning of this yagna is to cultivate the habit of sharing their happiness with others. By gifting a portion of their earnings to the poor they receive hundred times more from the god] Incarnations : God incarnates in human form only to satisfy his devotees but we should not mistake that he likes that form and name. Suppose a devotee worships god in the form of a varaaham (pig). God appears before him in the form of his choice, namely varaham. That does not mean that he likes only the form of a varaham. We must all understand that Vishnu or Siva do not live in either Vikuntam or in Kailasam alone, because Paramatma is all pervading. If he restricts to live only in Vikuntam or Kailasam he cannot be a Paramatma. However the devotee is at liberty to imagine Paramatma in any form, at any place and in any name he likes. Paramatma will respond to him in the same name and form. All the humans on earth are weaker than rakshasas. Harassing and killing humans is the nature of rakshasas. As their atrocities increase, dharma declines. When dharma declines, the sufferings of maharishis, brahmanas, cows and other people increase. Then, Paramatma comes in any form to kill rakshasas and wicked people to re-establish dharma and to protect sadhus. Paramatma cannot take a human form without the help of nature. Hence to protect dharma and sadhus, the formless Paramatma takes a form. He leaves that form as soon as he completes the purpose for which he took that human form. Some people are fascinated by that form and start worshipping that form even after Paramatma leaves the body. Devotees retain that form in their hearts and worship. Some may question, if that Paramatma is really Samadarsi, why he is punishing the evil? Is it not a sin? Infact Paramatma does not have either friendship or enemity with anyone. It may appear outwardly as if he is punishing. For example, a doctor will do good to all his patients but the way of his treatment will differ from the
14~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

condition of his patients. In the same way, Paramatma acts depending on the karma phalam of individuals. But it will appear to us as if he showers grace on somebody and disgrace on some others. It is only an outward appearance. If one looks at it from a spiritual angle, he showers the same kindness on both. Though Paramatma treated Prahalada, Hiranyakasipa (Rakshasa) and a Brahmin in different ways, the phalam that he gives is the same for all of them. Hence, Paramatma does not have any partisan attitude. A father expresses equal affection for all his children. But he may threaten one, scold another and hug another kid depending on the situation. Though he may appear as harsh, his love is same on them. In the same way the treatment of Paramatma may differ, but he gives them the same phalam. Only ignorant persons think that god is partisan to some. Paramatma takes human form to protect sadhus and reestablish dharma. Such manifestations are many. There are about 21 prominent incarnations. That doesnt mean others are insignificant. Those incarnations who lived on earth for longer time are said to be important incarnationa viz Naarasimha, Parasurama, Vamana, Rama, Balarama, Buddha, Kalki etc. Some people add Krishna in the place of Balarama. Some people say that the incarnation of Krishna should not be included in Dasavatarams. Parasurama is said to be a descent of Paramatma, which means he took a human form for a cause. We observe from Ramayanam that Parasurama was insulted by Rama. Some criticize, how god has descended again as Rama while Parasurama manifestation was already existing? In realty Rama did not insult Parasurama. Parasuramas manifestation was to punish the evil kshatriyas and he had completed the purpose for which he came and was doing tapasya in Mahendragiri. He came to know that Vishnu had descended as Rama on earth for the purpose of punishing wicked rakshasas. Hence he went to meet Rama and to absorb the Divine effulgence of Rama. The fight between them was only an external show created for the other worldly people. In this manner any number of interpretations one may give; it will confirm that Parasuramas descent was only an amsa avataram. Some people may express doubt that if Vishnu takes birth in human form, who will be there in Vikuntam? Will that abode become Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~15

vacant? This is all the thinking of ignorant people only, because Paramatma is all pervading. Only to bless his devotees he takes a form. In this manner he can take any number of forms as per the needs of his devotees. When Hiranyakasipa - wanted to see him in a pillar he appeared in a pillar at the request of Prahlada. Otherwise he is formless and all pervading. Mercury can be split into any number of particles, when they are brought together they again become one. In the same manner Paramatma can split himself into any number of forms but he alone remains in all the parts. Sometimes ignorant people do get this type of doubts, only to develop devotion later towards Rama. That is why this type of illusion is created in the minds of devotees. oOo

16~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

Rama Tatwam
Aranya kandam
Rama enters Dandakaranya [This part is taken from 1st Sarga and also from Adhyatma Ramayanam] Story in Brief: Rama, Sita and Lakshmana entered Dandakaranya. There, they saw a tapovana where several Sages (Munis) were performing tapasya. Valkalas were hung for drying, on the trees. Here and there, darbha grass and gingili seeds could be seen. Thick smokes were emitting from agnihotras. Animals were roaming freely without any enmity. In front of each tapovana, kolam Designs decorated the floor, in rice powder. Each muni is glowing with the inner splendor of the Brahman. The echo of the chanting of Vedas could be heard all over the Tapovanas. Each tapovana was surrounded by several fruit-yielding trees and kitchen gardens. Looking at those tapovanas, Rama removed the strings of his bow. Maharshis saw Rama, Sita and Lakshmana, Walking towards their ashrams. They all went ahead, invited them and worshiped them. The Maharshis said, Rama you are a king. You are the protector of dharma. You make the people to follow the path of dharma. You punish the cruel persons. That is why, the king is to be worshiped by all people. The king possesses 1/4th amsa of Indra. You are eligible to enjoy all comforts like Indra. We are all your people. Whether we live in Ayodhya or in forests, you are our king. We have all won control on our senses. None of the internal enemies can touch us. Because of this, we do not know what is anger and how to punish others. You are to protect us Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~17

like a mother protects the child in her womb. In this manner, all Maharshis worshiped Rama and offered fruits, roots and other eatables. Rama was happy and took their hospitality. [Tatwam: Mrugair Bahubhiraakeernam Ganaihi 3 This means, all the tapovanas were clean and their front side was decorated with kolams. Many fruits and vegetable plants were grown around each tapovana. Several animals and birds were moving freely. Tadanka sayyaachyuta naabhinaalaa Kacchin mrugeenaam anaghaa Prasootihi These are the words of Mahakavi Kalidas. This means, the sounds of birds keep the ears of the Maharshis pleasant and their minds serene and pure. Though they are not attached to the world, but they habitually raise and nourish animals and birds and take immense joy in it. In addition to these birds and animals, even apsarasas visit and entertain them with dance and music. They also decorate these tapovanams with kolams. Their presence also helps Maharshis in keeping their senses under control. This is what Valmiki Maharshi explained in this chapter. These Maharshis utilize the nature itself for testing their vairagyam. Maharshis normally worship the god. Music is a part of worship. Those who worship Eshwara also entertain with dance. Hence the tapasvis are not averse to music and dance. The devotees of Vishnu and Siva also worship their deities with dance and music and call it as bhajananandam. This gives them great joy] Rama opposes Viradha [This part is taken from 2nd Sarga and also from Adhyatma Ramayanam] Story in Brief: At sunrise Rama , Sita and Lakshmana took leave from all Maharshis and went into the forests. On their way, they saw many animals like bears, lions and tigers. On the way, they saw a huge demon who ate human flesh. He was not only cruel but very ugly. He covered his body with a wet skin of a tiger. He was taking the carcasses of several animals on the tip of his trident. The demon said I am a rakshasa by name, Viradha. I like human flesh and the flesh of animals. I eat the Minis here and like their flesh. After so many days, god has sent me
18~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

three humans at a time. Before I kill and eat you all, you tell me who you are? You are wearing Valkalas like munis. You are also moving freely with a woman. You are also wearing weapons. Is it all not against muni dharma? I like this woman. I will eat both of you. By saying so he pulled Sita and kept her on his lap. Looking at her pitiable state, Rama said Lakshmana! Sita was born and brought up so lovingly. But now, this rakshasa has kept her on his lap. What Kaikeyi wanted to do for me has now happened. Still, we are only at the beginning of our stay in forests. Kaikeyi was not satisfied by giving the kingdom to her son Bharata. Lakshmana! What more grief a person will have, more than seeing his wife falling into the possession of another man, the death of his father and loosing his kingdom? Lakshmana said Rama! You are the protector of all creatures. Why are you grieving like a common man? I will kill Viradha and make him to drown in a pool of blood. In fact I wanted to use this arrow on Bharata but it did not happen. Now I will use the same on Viradha and kill him. [Tatwam: Pasya saumya Yasasvineem These are the words of Rama. Lakshmana! Look at this rakshasa who kept Sita who is so famous and pretty, on his lap. One may have a doubt why Rama is wasting time instead of killing the rakshasa? Here Rama is telling about his Mahatyam. Maharshi used the word Yasasvineem which tells about the valour and splendor of Sita also. Daanaadiprabhavaa Yasaha Here Maharshi did not used the word keerti. He has used the word Yasas which includes fame and splendor both. Rama said that the rakshasa kept Sita on his hip. This means that Viradha was hisdevotee and that he wanted to leave his body through Ramas hands. This also means that Rama knew that Viradha was going to die in his hands. Otherwise Valmiki Maharshi could have not used that word. Yadabhipretamasmaasu Svaraajyaharanaattathaa 18-21 These are the words of Rama who also said Lakshmana! What Kaikeyi wanted to happen has now happened. In this sloka, Rama grieved like a common man. What did he mean? The purpose for which Kaikeyi had sent him to the forests was now happening. Since he was the well wisher of all beings, kaikeyi had sent him to forests to kill the rakshasas. Viradha was his first victim among those cruel rakshasas. Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~19

Since I am the well wisher of all bhootas, I will do good to them by killing this rakshasas for which purpose, Kaikeyi has sent me to the forests. Lakshmana ! Kaikeyi was a farsighted woman. Mama Yekaamaa, which means that Kaikyei has sent me only to kill these rakshasas. I can live without father and kingdom but I cannot live without Sita. Here Rama is indicating that Sita is Mahaprakruti. She has come in the form of Sita to help him.] Virada abducts Rama and Lakshmana [This part is taken from 3rd Sarga and also from Adhyatma Ramayanam] Story in Brief: Viradha said You tell me from where you are coming? How far are you going? Why have you come to these forests? Rama said Viradha! I am Rama, belonging to Ikshvaaku family. He is my brother Lakshmana, and she is my wife Sita. We belong to a respected royal family. We came to live in this forest. You tell me who you are? Why are you wandering in this forests? Viradha said Rama! I am a rakshasa. My fathers name is Java, my mothers name is Satahrata. I am known as Viradha. I did a great tapasya and had several boons from Bhrama. Nobody can sever me, break me or kill me. You leave this woman for me. If you go away leaving her, I will leave both of you without killing. This is the only favor I can do for you. Rama said with fury You mean fellow! You are going to die in my hands. I will not leave you. By saying so Rama released an arrow on Viradha. It stuck in his body and started bleeding. Immediately he kept Sita on the ground, jumped on Rama and Lakshmana, caught hold of them with both his hands, put them on his shoulders and ran into the forests. Rama said Lakshmana! This rakshasa wants us to ride on him. That is why he is carrying on his shoulders. However he is bound to die in my hands. Viradha took them into the deep forests. [Tatwam: Tamuvaacha Raaghava 4 These are the words of Rama. Rama told Viradha about his family line. The syntax of the word Satyaparakramam is to be seen and studied
20~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

as Sati Aparaakramam which means Rama will not show his valor on virtuous people. However Viradha thought in himself that he was going to show his valor on him. The word Hanta tells the distress of rakshasa for telling his bad story before Rama. One may ask how such an egoist rakshasa, can ever think like that? Since Viradha has realized that Rama has come only to give deliverance to him from his curse, he was talking like this. In the presence of Paramatma, he became pure and hence he has used the words Rajan and Ragava which also indicates the same meaning.] Viradhas deliverance from curse [This part is taken from 4th Sarga and also from Adhyatma Ramayanam] Story in Brief: While Viradha was carrying Rama and Lakshmana on his shoulders Sita cried loudly Oh Rakshasa! You eat me and leave Rama and Lakshmana. Rama said Lakshmana! Sita is frightened. Let us kill him without any delay. On hearing Rama twisted his arm and removed it from his body. Lakshmana cut the other arm with his sword. Since Viradha lost both his hands, could not bare the pain and fell on ground. Rama and Lakshmana hit him with their fists and dashed him on to the ground. In spite of that he did not die. Rama said It appears he received several boons, we cannot kill him like this with weapons. Hence you dig a pit so that we can bury him. On hearing their words, Viradha said Oh Rama! Now I come to know who you are. You are none other than the son of Dasaratha. I am a Gandharva. I was lustful towards Rambha and did not go to serve Kubera. He was therefore angry and cursed me to become a rakshasa. When I requested Kubera for the deliverance from the curse, he said When Rama, the son of Dasaratha comes and kills you, you will get back your normal form and come to heaven. Oh Rama! I will die only if you bury me under the earth according to the boons I got from Brahma. Then, I get back my earlier form. About one and half yojanas distance from here, there is the ashrama of Sarabhanga Maharshi. You go there. You will get all auspiciousness. Rama and Lakshmana buried him as requested by Viradha. Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~21

[Tatwam: Hato Mahaayasaaha 13. These are the words of Viradha. He said to Rama that he could not understood who he was. Later he realized that they were Rama, Sita and Lakshmana. He was supposed to get deliverance from the curse only after his death. How did Viradha have his old memories even before he was killed? While he was holding Sita Devi on his hip and keeping Rama and Lakshmana on his shoulders he had the touch of Paramatma. With that he became pure. By carrying them into the forests he had the fortune of serving Parmatma. With that he was able to understand the Prakruti Tatwam. Though Viradha was cruel, since he had his last rites performed in the hands of Paramatma he had Bhagavat kripa.] Rama reaches Sarabhangas Ashrama [This part is taken from 5th Sarga and also from Adhyatma Ramayanam] Story in Brief: Rama, Sita and Lakshmana went through the thick forests and reached the outskirts of Sarabhangas ashram. Rama said Lakshmana! I am seeing Devendra in the sky. All Devatas are following his chariot. I am also seeing apsarasa women serving him. It is said in puranas that Indra goes in this chariot to receive havis from yagnas. I will go nearer to him and enquire about his coming here. You and Sita wait here. By saying so Rama went towards the ashram. Indra saw Rama coming towards the ashram and said Oh Maharshi! Rama is coming to talk to me and again he said to Devatas Oh Devatas! Rama is capable of doing even impossible things. I dont want to see him now, but only after he completes his great tasks. Let him therefore complete the divine work for which he has descended. I will meet him after completing his mission. Saying so, Devendra disappeared. Afterwards Rama, Sita and Lakshmana went to Sarabhangas ashram. Maharshi received and worshiped him. Rama asked Maharshi! Why has Devendra come? Maharshi said Rama! I have completed my tapasya. Since I have won all lokas he came to take me to Bharmalokam. Rama! I want to give away all my punya lokas to you. You take them. Rama said Maharshi! All those punya lokas I must get myself. Now I came with my wife and
22~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

Brother to live in these forests. You show me a suitable place for me to build an ashram and live. Maharshi said Rama! There is an ashram of Suteekshana Maharshi. It is not far from here. If you go and meet him, he will do everything for you. You stay here and see what happens for a few moments. I am leaving this body and going to Brahmalokam. You can see how I leave this body. After sometime Maharshi prepared agniotra, offered oblations, and entered into the flames. After a while, the Maharshis emaciated body was reduced to a handful of ash. His divine body came out from the agnihotra and reached Brahmaloka. [Tatwam: Maamesha Devasevitam 28 these are the words of Sarabhanga Maharshi. Rama! I performed severe tapasya and Indra came to take me to Bhramalokam. Rama! You are Paramatma. All these years, I fixed you in my mind and meditated on you in the form of jyothi. Since you have come to my ashram, I wanted to see you here before I go to Brahmaloka. Govindarajalu commented as DevasevitamVagamyate. He was under the impression that Maharshi wanted to reach Vaikuntam where there will be no deceases and old age. He might have thought that Vaikuntam itself is paramapadam. But, our elders and puranas tell us that those who reach Brahman will not have rebirth. Even at the time of marriage also, it is said as Punaraavrutti Rahita Saaswata Drahmaloka Nivaasa Siddhyartham which means the punya phalam secured in this world will be enjoyed in Brahmalokam, from where there is not subsequent births. This is also said as paramapadam. Based on the above, it is not correct to say that Vaikuntam and paramapadam are one and the same. Because nowhere is it said what sort of comforts a mukta enjoys. Even a desire for comfort cannot give mukti. Nobody has defined where a mukta lives. Those who are ruling a loka cannot be said as all pervading Paramatma. In other words whoever is designated for a particular cause cannot be Paramatma. This is because, he is under the control of Prakruti or Mahamaya. According to this school of thought, Brahma, Vishnu and Maheshwara are also created by Prakruti. The formless, nirlipta, nissanga and sarvasakshi is known as Paramatma. He, who does desireless punya Karmas, who is above all dualities and who had vairagyam, leaves his physical body and his Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~23

jeevatma will get absorbed in Paramatma and this only is known as mukti. So reaching another loka after death and having another body to worship another dehi is nothing but an imagination without any base. There might be lokas like Vaikuntam, Kailasam or Brahmalokam and those who go there may enjoy comforts. But it is not the place of mukti where there is no rebirth. It is also not correct to say that those who reached those lokas will stay there forever. Those three lokas might be superior lokas but not the place of mukti.] Rama promises protection for Maharshis [This part is taken from 6th Sarga and also from Adhyatma Ramayanam] Story in Brief: After Sarabhanga Maharshi left his physical body and reached Brahmaloka, all Maharshis doing tapasya in those tapovanas came to Rama and said Oh Rama! You are firm on sathyavrata, dharma and obedience to your father. You are valorous, glorious and capable of winning all the three worlds. Rama! You not only know all dharmas but you are also devoted and protecting the dharmas. We all came for your protection. The king who takes 1/6th of our tapo phalam and also does not protect us will go to hell. The king who loves his people and protects them as his own children will reach Brahmaloka. We are all doing tapasya and 1/6th of our tapo phalam will go to the king. In spite of that we are all being harrassed by rakshasas. There is no protection for old tapasvis and vanaprastas. Those rakshasas killed many tapasvis. You come with us do that we show you the heaps of the Minis dead bodies. Those rakshasas are wandering freely on the banks of river Mandakini, river Pampa and Mt. Chitrakootam, where many tapasvis are doing tapasya. Since you have come, we have all came to seek protection from you. Rama said Oh Maharshis! You are all great tapasvis. You are to order me and should not request. I presume that my father has sent me to forests only to protect you from those rakshasas. We will also live with you in these forests. We will kill all rakshasas and keep you happy. You are going to see the valor of me and my brother. You leave your fear and continue tapasya . We are going to the ashram of Suteekshna Maharshi and you bless us.
24~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

[Tatwam: Vaikhaanasaa Taapasaaha The Maharshis who met Rama in Sarabhanga Maharshi s ashrama all belong to Vaalakhilya sampradaya and many other sects. Each one of them are looking as bright as Brahma. They have all fixed their minds in the path of yoga. There are so many ways of worshiping, in the path of yoga, based on their Karma phalams. Vaikhaanasas are all born from the nails of prajapati. It is defined in Sarvatantra Sidhaanta Padaartha Lakshana Sangraham as Akrushtapachaiyushadheebhi Kurvan which means those who eat roots that were generated naturally from earth and perform tapasya. They are also known as vanaprastas who are defined as Vikhanasam Vaanakrastaha in sabda kalpa drumam Maheswara teerdhalu has commented them as Vikhanasamuninaa Vaikhaanasaaha which means those who gave up gruhat ashrama and doing tapasya . But they cannot be necessarily construed as vanaprastashrama. Because some of them do not practice agnihotra. Na Cha Tasya Cha Manusmruti chapter 6 sloka 16 and 53 which means man does Karmas with desires. In course of time, all the desires will vanish from his mind. As he starts doing satkarmas, he develop the feeling of doing Karmas for the benefit of others. This ultimately leads to sarva sanga parityagam and he finally becomes a nissanga. The same is taught in Bhagavatgeetha as Sarvabhootastamaatmaanam Samadarshanaha. One may not achieve the entire punya phalams in one birth. But this will help in the coming births which will not go waste.] Rama meets Suteekshna Maharshi [This part is taken from 7th Sarga and also from Adhyatma Ramayanam] Story in Brief: Rama, Sita and Laksmana took leave from Maharshi and went to the ashram of Suteekshna Maharshi. By the time they reached, the Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~25

Maharshi was in samadhi . Rama prostrated at his feet and said Mahatma! I am Rama. You know all dharmas. You have the wealth of tapasya. I came to seek your blessings. Maharshi opened his eyes, saw Rama, embraced him and said Rama! You are superior in the Raghu family lineage. You stand first among the truthful people. I welcome you. My ashram has become pure with your presence. You are our protector. I am waiting for you since a long time. I came to know that you were living on Mt. Chitrakootam. I have decided to go to heaven only after seeing you. Rama said Maharshi! Since it is forests, it is natural that cruel animals might me moving around. If we stay here, we may be tempted to kill them. Such a violence may not be liked my Maharshis. Hence it is not good for us to stay here for a long time. Rama, Sita and Lakshmana took the hospitality of the Maharshi and stayed for that night. [Tatwam: Maharshi said Oh Rama! I retained my body without going to heaven only to see you. Those yogis who practice yoga can retain their body as long as they want. Krishna also said in Bhargavatgeetha as Tasmaadyogeebhivaarjuna. A sadaka enjoys Brahmanandam in the presence of his ista deivam. That is what Maharshi said Before the joy of your sight or your Darsananandam, the pleasures of heaven are small. What we learn from this chapter is that desire less satkarmas will give enormous satisfaction and great divine joy.] Rama leaves Sutheekshna Maharshi Ashrama [This part is taken from 8th Sarga and also from Adhyatma Ramayanam] Story in Brief: Rama, Lakshmana and Sita got up before sunrise and completed agnipooja and other daily rituals. Then, Rama went to Sutheekshna Maharshi and said Oh Maharshi! We are fortunate to have your hospitality. If you permit me, we will proceed into the forests. The Maharshis came with me are also interested in seeing other rishi Ashrams, before the day becomes too hot. Rama did Pradakshina namaskaram to Maharshi. Maharshi said Oh Rama! You travel in the
26~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

root I suggested which is safe for all of you. En route you will find beautiful gardens, lakes, fruits etc. You will also find many tapovanas of Great Rishis on your way. They are all great tapasvis as splendorous as Brahma. Please do not forget to visit my ashram again. Rama agreed for the sages words and started from the Ashram with Makshmana and Sita and others. [Tatwam: Athategnim Vachanamabruvan 4 This means, Rama and others got up early in the morning completed agnipooja and other rituals and visited the Maharishi.. These smrutis Vase... yogatastanum 100 and Japyainaiva Uchyate 87 . These two smrutis instruct that one should get up from the bed before sunrise and do sandhyavandhanam, agnipooja and other rituals. These are all supported by vedas. Except arghya pradanam, rest all mantras are to be recited silently; Which means, this is meant for those who leave the house in early hours. The next question is , how many times should one recite Gayathri mantra? There are no restrictions for Gayathri mantra . The sookthi reads as Ashtaavimsatyanadhyaaye Swaadhyaaye Tu Yathechayaa Which means that Gayathri is to be recited twenty eight times. Some people will wake up at very early hours. People should not recite other mantras without Gayathri. In fact all those mantras are connected to Gayathri mantra. As such all other mantras also can be recited with Gayathri mantra . As far as agnipooja is concerned Udite Soorye Praatarjuhuyaat. Sruti is also instructing us in another way, which is Anudite Soorye Praadarjuhuyaat when there is a clash of instructions in vedas itself, doubt may arise which is to be followed? In such cases sruti, smruti, purana, ithihasas are to be taken as pramanam. When such clash took place in sruti, smruti is to be taken as pramanam. When, such doubts arise in smruti, puranas are to be taken as pramanam. In the absence of purana, ithihasas are to be taken as pramanam. In the absence of all the above pramanams, traditional customs are to be followed. Traditional customs means Sishtaachaaraha Parigraahyassruti smrutyorabhaavataha . Which means that, when sruti, smruti, purana and ithihasas are not suggesting any pramanam, elders words are to be taken as pramanam. Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~27

In the above context Sita, Rama and Lakshmana followed as per their family tradition which has the support of sruti. Hence they all completed worship and other rituals before sunrise.] Ramas vow [This part is taken from 9th Sarga and also from Adhyatma Ramayanam] Story in Brief: Rama, Sita and Lakshmana were walking in the forests. On their way Sita said Prabhu! You know all dharmas. But, If we look deeply into your words deeply, we find a small trace of adharma. Normally people entangle into three types of vices to satisfy their desires. One is speaking untruth, second is lust towards others women and the third is harassing others without any provocation. Rama! You never uttered an untruth so far. In future also, you will not. It is impossible for you to have lust on others women. In future also that vice will not touch you. I am only worried about the third. Without any prior enmity, resorting to the killing of others seems to be a dangerous vice. To protect the Maharshi s and tapasvis you have promised that you will kill all rakshasas in Dandakaranya. You told them that you and your brother have entered Dandakaranya only to kill these rakshasas. Ever since I heard your words, I am disturbed. After a serious thnking on this matter, I think it is not safe for us to live in Dandakaranya. I will explain to you why. Dandakaranya is a thick forest. Many cruel animals roam freely. You and your brother will not keep quiet. You will kill them. The wood stacked near a blazing fire will also catch fire. In the same way, Kshatriyas are known for their splendor and strength. If they are in possession of bow and arrows, with them their strength will be doubled. Long ago a Maharshi was doing tapasya peacefully. Birds and animals also were living without any enmity. One day Indra wanted to disturb his concentration and came in the form of a soldier and requested him to keep his sword in the sages custody till he comes back. From that day onwards, the Maharshi kept it on his body wherever he went. After sometime he lost concentration on his Tapasya. He was more conscious about the sword. Because of his association with the weapon, he developed cruel thoughts. With that,
28~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

his dharma started declining and adharma and cruelty grew in him. As a result he went to hell. Weapons are also as dangerous as fire. I am telling all these things out of love and respect towards you. Since you move in the forests wearing bow and arrows, you may be tempted to kill rakshasas though you have no prior enmity with them. Hence I am afraid that we may land in trouble from rakshasas. Kshatriya should use his weapons only to protect the people who seek his protection. At the moment you are not living in Kshatriya dharma and hence you should not develop enmity with rakshasas. All the more, you have accepted a munis life, wearing Valkalas and jatas. Hence Kshatriya dharma does not suit us. Rama! A Kshatriya cannot be peaceful after wearing a weapon. Hence you do not wear weapons till you reach Ayodhya. You have rejected kingdom and came to forests to live a munis life. This will keep all your mothers happy. Rama! By practicing dharma you will get artha (wealth) and all comforts. Dharma will provide you everything in the world. Dharma gives shelter to all worlds. Maharshis are living on a regulated life with limited diet only to earn dharma. Only such people who live with a prescribed code of conduct alone can have comforts. Normally women are wavering to and fro by nature, hence I have told you all these things. It is not my intension to teach you dharma. In fact I do not have the capacity to teach dharma. Not only me but nobody else on earth can teach you dharma. You discuss with your brother and do what you feel correct. [Tatwam: Treenyeva Raudrataa 3. In this sloka Sita speaks about the effects of evil vices. She is worried about the third vice. The teachings of Valmiki Maharshi from the mouth of Sita appear to be opposite to this Manusmruti Kaamajeshu Mrutaha 46-53 but if we examine it deeply, we find, it is not contradicting. This is because, common dharmas do not apply to god. In fact Sita did not teach these dharmas here to Rama but she has told them for the sake of all others, the common people, as Rama does not need to be taught these Dharmas. Mithyaavaakyam Subhadarsana 4 Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~29

These are the words of Sita. She is telling about those three vices to the people and not to Rama. Those who do not speak lies and who will not speak in future also, such a person will not be tempted towards the others women also. Such people are known as a superior among the men. This will apply for both men and women. In this manifestation, Rama wants to teach the evil effects of these vices by practicing Dharma himself and wants to become a model to others. Truteeyam Prati 9-13 These are the words of Sita. Prabhu! Why are you trying to kill rakshasas without any prior enmity with them? Suddenly how did you develope this evil vice? You promised to kill rakshasas for protecting Maharshis. This is causing me anxiety. I do not know when and how you will act. Though the words of Sita might appear like timidity and womanly hesitancy, but if we looks at its hidden meaning, we understand that she is not timid. According to Manusmruti, Adeergha Rahasyavit 310 which means a king should speak soft. He should not be attracted by evil vices and evil people. This is Raja dharma. But Ramas vow might appear against the teachings of smruti. That is why Sita has cautioned Rama that people should not find fault him on this at a later date. She said she was disturbed by his vow. In fact she was advising the people not to take such vows in haste but she is not finding fault with Rama. Sarvam Hi Maachirena 33-34 These are the words of Sita Oh Rama! You know the real nature of all the worlds. You be pure as long as you live in forests. The hidden meaning of her teachings are Oh Rama! What we intended to do was already decided by us. I have to pretend as if I am living in lanka and you are to pretend as if you are grieving for me. You ignore my cautious words; consult your brother Lakshmana and do it fast. Because the Karma phalams of many rakshasas have ripened and they are waiting to get killed in your hands. Then only they will attain salvation. In this part of the story let us examine what Adhyatma Ramayana Sarga 3 Sita said: Oh Rama! The sun and moon will change their forms depending on the place. You alone is Brahma, Vishnu and Maherswara. You are
30~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

created by Mahamaya. Which means even trimoortis are not permanent and created by Prakruti. You alone is above Prakruti. You are the cause and action of all activities of all worlds. Even Bhagavatgeetha chapter 13 sloka 16 confirms the same. Sutheekshna Maharshi said Oh Rama! Though you are formless, I am fortunate now, that I am able to see you with form. According to the Upanishad vakyam Upaasakaanaam Kaaryaartham Brahmanoroopa Kalpanaa which means in whatever form people might meditate on you, you will appear before them in those forms. Hence Paramatma is formless and all forms belong to him. Hence I fix the forms of Rama, Sita and Lakshmana in my heart permanently and meditate. I have no more desires. What does he mean? There is no better Anandham than having the darshan of his ishta daivam. In short performing desireless satkarmas alone gives Divine Joy. Bhartruhari a lso teaches the same as Bhnyaanaam Nissnkamankesayaaha Since Rama knows the devotion of Sutheekshna Maharshi he said, I came to see you this part of the story is again proving that meditation is superior than the external worshiping.] Rama replies to Sita [This part is taken from 10th Sarga and also from Adhyatma Ramayanam] Story in Brief: Rama said Devi! You are the daughter of king Janaka. You know all dharmas. Though you have cautioned me out of love, all the people will appreciate your cautious words. You yourself told me that a Kshartriya should always wear the bow and arrow to protect the people who are in distress. Now what more can I tell you? All the tapasvis living in Dandakaranya are rich in their tapasya. They not only can protect themselves but also can protect others with the power of their tapasya. However they all came and requested for my protection. They are all afraid of rakshasas. They are not able to not eat and sleep peacefully. Those rakshasas are eating the flesh of these tapasvis and abducting their women. Hence these tapasvis came Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~31

for my protection. Is it not a matter of shame for a Kshatriya to look at such dejected tapasvis? That is why I asked them what do you want? They all said: Rama! We are harassed by rakshasas. They can change their forms as they wish. When we worship agni they come and pour blood and flesh into the agnihotras. We are afraid of them and living with fear. We are all tapasvis. You are the protector for us. With the power of our tapasya, we ourselves can kill them. But if we curse them, we loose the fruits of all our tapasya. Hence we are waiting patiently and praying the god to protect us. Because of the fear of rakshasas, we are not able to concentrate on our tapasya. Though they are killing us, we remain as spectators. God has heard our prayers and sent you and your brother to protect us. Sita! When all those tapasvis came and sought my protection, I assured them that I will kill all rakshasas. As long as I am alive I will stand by my promise. You are aware that truth is dearer than my life. Hence I and my brother will fight with all rakshasas even at the cost of our life. I consider it as my duty to protect them even if they did not request me like this. As such, how can I go back from my promise? However your words are befitting the tradition of our family. [Tatwam: Rama understood the inner meaning of Sita s advice. Truthfulness, non violence and protection of people in distress are the main morals taught in this Sarga. Paramatma has neither friends nor enemies. One may ask, if that is the case, why has he descended on earth? Because of this Upadesa, three great uses become available to all people : 1. For cruel acts, bad results are bound to come. Rama wanted to teach people this result of cruel Karmas to people. 2. God will take any amount of pain to protect his devotees. 3. Rama taught the people the discrimination between good and evil acts. Vasanto Viseshatasha 5-19.
32~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

Rama said Oh Sita! All those tapasvis are suffering because of rakshasas and requested for my protection and I assured them. The hidden meaning in this part of the story is that all those tapasvis are observing non violence and living on fruits and roots. God always protects those who practice such non violence even against rakshasas. Since the rakshasas are cruel and wicked, they are to be punished. They are not only disturbing the tapasya of the Maharishis but also eating their flesh. Both are evil acts. Manusmruti chapter 5 sloka 45-54 also instructs to punish such cruel people. The moral in this part of the story is that those who live on violence and eat human flesh cannot enter into the heaven. It also ddecreases all feeling of brotherhood among the people.] Rama goes to the ashrama of Agastya [This part is taken from 11th Sarga and also from Adhyatma Ramayanam] Story in Brief: Rama, Sita and Lakshmana travelled across many forests. By the time it was sunset, they heard melodious music from below a lake they were passing by. After sometime they entered a tapovana. Those tapasvis saw Sita, Rama and Lakshmana ; invited them to their ashram; and worshiped them. They all requested Rama to protect them from the cruel rakshasas. Rama assured to protect them from the rakshasas and lived with them for a few days. From there, they went back again to the ashram of Sutheekshna Maharshi. Rama asked Maharshi! I want to visit the ashram of Agastya Maharshi. Kindly guide me the way to his ashrama. Maharshi said Rama! I myself wanted to suggest you to have the darshan of Agastya Maharshi. From here you have to travel four yojanas in southern direction. Rama took permission from the Maharshi and travelled towards Agastyas ashram. Rama said Lakshmana! There are so many stories that reveal the glories of Agastya Maharshi. I will tell you how he killed two rakshasas Vaatapi and Ilvala. Lakshmana! Those two rakshasas were killing Brahmins and tapasvis in a deceitful manner. Ilvala used to take the form of a Brahmin Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~33

and wait on the foot paths in the forests, waiting for Brahmins to pass that way. The moment he found a tapasvi or a Brahmin, he used to approache them and say I am performing sraaddha of my parents. I am waiting for a Bhokta. So saying, he used to take him to his house. Vaatapi used to take the form of a deer. Ilvala would kill that fake deer; prepare food with the deer flesh and offer it to the Brahmin. After the Brahmin completed taking his food, Ilvala used to call out to his brother, Vaatapi! You come out. On hearing Ilvalas words, Vaatapi would take his original form; break open the stomach of the Brahmin and come out. After that, both the brothers used to eat away the flesh of the Brahmin. Lakshmana! In this manner they were cheating many tapasvis and Brahmins. Some of them went to Agastya Maharshi for protection and Maharshi assured them. One day Ilvala requested Agastya Maharshi who was going that side, to be a Bhokta in their sraadha. As usual, Ilvala killed Vaatapi in deer form; prepared food with his meat and offered it to Agastya Maharshi. The Maharshi ate away all the food and said Vaatapi! You get digested in my stomuch in this way he said three times. Ilvala did not know the power of Maharshi and called Vaatapi back as usual. Maharshi said Oh Ilvala! Where is Vaatapi? I have eaten and digested him. Ilvala became furious and jumped on him to kill. Maharshi burnt him to ashes with the fury of his eyes. After Rama told this story, they both reached the ashrama of Agastyas brother. He worshiped Rama and Lakshmana. Next morning they both reached the ashrama of Agastya Maharshi. [Tatwam: Patratatra Cha Drusyande Sankshiptaah Kaashtaasanchayaaha Which means people used to collect dry branches of trees, but did not cut the live branches of trees to perform agnipooja which was a daily ritual for all the three varnas. Sruti is also instructing as Agni Mukhaavaidevaaha and Maharshis used to follow agnipooja. Jyothi takes a prominent place in shodasopacharaas. Why? Because Maharshis will pray god in the form of jyothi. It is revealed in several puranas Dhyeyasasyadaa Savitrumandalamadhyavartee Naaraayana it is believed that Paramatma lives in the form of jyothi and Maharshis worships him in
34~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

yagnas and also in Upasanas in the same form. But the devotees worship in the form of images in their preliminary stages. Even lord Krishna also said Yajnaanaam Japayajmosmi.] Rama meets Agastya Maharshi [This part is taken from 12th Sarga and also from Adhyatma Ramayanam] Story in Brief: Rama , Sita and Lakshmana entered the ashram of Adastya Maharshi. Lakshmana went inside the ashram and said to one of the disciples as follows: Oh tapasvi! Rama the son king Dasaratha has, along with his wife Sita, come to see the Maharshi. I am his brother Lakshmana. The disciple went into the ashram. At that time Maharshi was worshiping agni. The disciple said Maharshi! Rama, Sita and Lakshmana are waiting for your permission. Maharshi said My son! Rama and Sita need nobodys permission to enter this ashram. They can come and go freely as they like. They are the most worshipful guests. I am myself waiting for their arrival. You go and bring them immediately. The Disciple went out and invited Rama , Sita and Lakshmana. Agastya Maharshi worshiped them with traditional honors. He offered fruits and roots to eat. Maharshi said Rama! I should worship agni before inviting and worshiping guests. This is our tradition. Otherwise the host will go to hell and eat his own flesh. You are the emperor of all the worlds. You are the embodiment of dharma. It is my fortune to have you as my guests. Rama! This is a great bow belonging to Vishnu and was made by viswakarma. The arrows are gifted by Brahma. This quiver and this sword were gifted by Indra. You take all these weapons which will secure the victory to you. [Tatwam: Agni Priyaatidhihi these are the words of Agastya Maharshi. Which means Rama! After completing agnipooja [vaisyadevam] only the guests are to be worshiped. Otherwise the host will go to hell and eats his own flesh. You are the most worshipful guest. The inner meaning of this sloka is one should not violate the regulation as instructed in sastras . The words of Maharshi are not in line of Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~35

Manusmruti chapter 3 sloka 111. Now a doubt may arise which is to be taken as pramanam . Manu has instructed for kshatriyas where as Valmikis words apply to Paramatma. Agastya Maharshi knows that Rama is the manifestation of Mahavishnu. Paramatma himself was in front of him now. So, he can violate the Manusmrutis instructions to worship the Paramatma before him. Bhagavaan Praaptaha Priyaa tithihi which means Oh Rama! Though you will please all, you will not stay here forever. You have come. I consider it as my fortune to receive a illustrious guest like you. In Adhyatma Ramayana, in chapter 3 sloka 28 also, the sameness of Siva and Kesava is revealed and it also indicates the greatness of Sita Devi.] Rama goes to Panchavati [This part is taken from 13th Sarga and also from Adhyatma Ramayanam] Story in Brief: Agastya Maharshi said Rama! You all came by walk and look tired. You take rest for this night. Sita is a chaste woman, born in a royal family and, she also came with you like a shadow to share your difficulties. Lakshmana also came to serve you. I wish all auspiciousness to you. Rama said Maharshi! We want to build a cottage somewhere in these forests. You suggest me a suitable place for us to live. Agastya Maharshi said Rama! From here in about two yojanas distance there is a mountain by name Panchavati. There, you get plenty of fruits and roots. By the side of it, the river Godhavari is flowing. You will have plenty of waters in it, in all seasons. You go and build an ashram and stay till you complete your forest life. Rama! I saw your future with the power of my tapasya and that Panchavati is the most proper place for you to live. Sita will also be comfortable there. [Tatwam: Bhavaanapi.. Paalayishyasi 22. These are the words of Agastya Maharshi. Rama! You are living with your wife. You are capable of protecting her. Not only that; you
36~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

can protect the entire muni community in these forests. The hidden meaning of Maharshis words are, Oh Rama! You are a sarvasakshi. You are a nissanga. Unless you are associated with Mahaprakruti you cannot protect the worlds. When your will power comes out, the creation will start and it is also known as prakruti. Again when prakruti absorbs back into you, the entire creation will be dissolved. Hence you are a Parabrahman with form, associated with prakruti. You protect all tapasvis from Khara and other rakshasas. It is implied in his words that the protection of dharma has now started. He said again and again to protect the tapasvis in the forests. Why? Maharshis worship Paramatma day and night for the welfare of people. It is the duty of the Paramatma to protect such tapasvis. Even Devatas also work for the welfare of those tapasvis. Braahmanyaa Bhaarata Raajendra Punascha braahmanaad bhaara Which means they worship Paramatma for the welfare of all other communities. Who else will be purer than those who work for the welfare of others? That is why the munis, Maharshis and tapasvis stand first among the worshipful community. That is why the Sookti Taapasaan Paalayishyasi, is quite appropriate on this occasion Gruheetachaapau Samaahitau 27. Which means Rama and others went ahead with great mental strength, to Panchavati to build an ashram as suggested by Maharshi. Srutvaa Maargamaseshaviddharihi Sarga 3. It is said in Adhyatma Ramayana as Aseshavit Harihi which means Rama went happily from there, being fully aware of what all the Maharshi had advised him. Since he himself is Sri Mahavishnu he knew that the Maharshi also knew his own intentions and therefore, Rama went happily towards Pachavati.] Rama reaches Panchavati [This part is taken from 14th Sarga and also from Adhyatma Ramayanam] Story in Brief: Rama, Sita and Lakshmana were travelling towards Panchavati. On their way they saw a big banian tree and a huge eagle on it. Rama Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~37

and Lakshmana thought that the Eagle might be a rakshasa. They both asked the eagle who he was. The eagle said I am Jatayuvu, the king of all eagles. I am living in these forests for over sixty thousand years. I am the son of Aruni and Syeni. They had two sons. My elder brother was Sampati and I am the second son. I am a friend of your father, king Dasaratha. I will act as your servant. This is a dangerous forest. Many cruel animals and rakshasas wander here freely. When you both go out, Sita will be alone in the Ashram. At that time I will take care of her safety. You accept me as your servant. Rama and Lakshmana felt happy to hear the name of their father after a long time and all the more from Jatayuvu. Jatayuvu also followed them to pachavati. On their way Jatayuvu told them several stories about Dasaratha. [There is not Tatwam in this chapter] Rama builts ashrama [This part is taken from 15th Sarga and also from Adhyatma Ramayanam] Story in Brief: Rama, Sita and Lakshmana reached Panchavati. Rama said Lakshmana! We have reached Panchavati as advised by Agastya Maharshi. The place that we are going to live should be close to the river, so that, we can have abundant water. We need sufficient quantities of darbha grass to worship the gods and agni. The place should be dry and without mud so that Sita can move around freely. Lakshmana said Rama! All my life I was serving you as a devotee. I never thought of anything on my own. Hence you show me a place and order me to build a cottage. I will obey your orders. Rama was happy for his devotion and obedience. Rama showed a suitable place to build a cottage where the surroundings were very beautiful. From their place, they could see elephants, tigers, deers and other animals roaming on the slopes of the mountain. Lakshmana fell a few trees and built a cottage. Sita and Rama were happy looking at it and expressed happiness to Lakshmana. They took a bath in river Godavari and worshiped Vastu with lotus flowers. Rama embraced Lakshmana and said Lakshmana! You have built this cottage as I
38~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

dreamt in my mind. Except embracing you what better gift I can offer you? Rama and Sita entered the house and Lakshmana followed them. [There is not tatwam in this chapter] Ramas advice to Lakshmana [This part is taken from 16th Sarga and also from Adhyatma Ramayanam] Story in Brief: By the time Rama, Sita and Lakshmana settled in Panchavati, Hemantharutu entered. One day they all went to river Godhavari to have a bath. Lakshmana said Rama! The season which you love most has already come. This is the best of all seasons. Snow fall is taking place at nights. All the animals are suffering with chillness and their skin is becoming stiff. All the lands are yielding good crops. Rama! Though your brother, Bharata, is living in Ayodhya he is also doing tapasya like us. As we come to Godhavari for a bath he must have gone to river Sarayu by this time. Bharata is not only valorous but also knows all dharmas and is a truthful person. He has won control on his senses. He is obedient to elders. Normally children come to possess the qualities of their mother but in Bharatas case, it is different. He has acquired all the qualities of our father. I fail to understand how Kaikeyi had her cruel nature in spite of giving birth to a righteous son like Bharata and becoming a dharmapatni for our father. Rama said Lakshmana! I can understand your love for Bharata. You can praise the virtuous qualities of Bharata and the family of Ikshvakus. But do not blame our step mother Kaikeyi. Though I am living in the forest my mind always thinks about Bharata. I cannot forget the sweet qualities of him. I am dreaming of the day when all of us will live together at one place. [Tatwam: Samo Prahlaadanaani Cha 26-36. These are the words of Rama. He said that the words of Bharata are affectionate, melodious and also as palatable as a sadhus words. The syntax is said as Priyaani Madhuraani Hrudyaani Amrutakalpaani Manah Prahlaadanaanicha Asyabharatesya Vaakyaani Samsmaraami we Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~39

are to think about using the words as Hrudayam and Manas. Normally Manas is known for its wavering nature. Hrudayam is known for its weak or feebleness. Therefore those, whose words remove the wavering nature of Manas, and make one focus on meditation on the Paramatma only are known as real devotees. This is what Rama wanted to teach us. Hence he advised Lakshmana not to blame Kaikeyi because the manas becomes wavering and hrudyam becomes feeble thereby. Soorpanakha wants to marry Rama [This part is taken from 17th Sarga and also from Adhyatma Ramayanam] Story in Brief: After taking their bath Rama, Sita and Lakshmana came to their ashram and were sitting and talking. At that time, a rakshasa woman came and saw the beauty and splendor of Rama. She went close to him and saw him. Immediately the God of Cupid (Manmatha) possessed her. She lost all control on herself. She was not only cruel but also ugly. Soorpanakha said You have come with your wife. You are also wearing bow, arrows and sword. At the same time you are wearing Valkalas and jatas like a muni. This forest is full of rakshasas. Why did you come to these forests? Tell me the truth. Rama said I am the son of king Dasaratha. He is as valorous as Devendra. I am his eldest son. People call me by the name Rama. He is my brother Lakshmana. He came to serve me in the forests. She is my wife Sita. She is the daughter of king Janaka. My father has promised to my mother to send me to the forests. As per the orders of my father I have come to live here. You tell me who you are? Where do you live? Whose wife are you? I have not seen such a beautiful woman like you in rakshasas. You tell me why you have came here? Soorpanakha said I am a rakshasa woman. My name is Soorpanakha. I can change my form as I wish. I possess many mysterious skills. I live alone. People are afraid of me. I wander in all these forests as I wish. I am the sister of Ravana who is the king of rakshasas. He is more valorous than Indra. He is the son of Visravasu. Kumbhakarna is also my another brother who spends most of his life in sleep. Righteous Vibheeshana is another
40~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

brother. Khara and Dushana are very strong and valorous rakshasas ruling these forests. They are also my brothers. The moment I saw you, I fell in love with you. You are the superior among the men. I have decided to have you as my husband. I do not care about any of my people. I am known for my mystical powers. I can go any place and come back. You accept me as your wife. Your wife Sita looks very ugly. She is not a match to you. We both are made for each other. Sita is not only ugly but also bad in her nature. Look at her stomach how ugly it is and how it is almost touching her back. Immediately, I will kill her and your brother. After that, we both can wander in the forests and mountains as we wish. The entire Dandakaranya will be under our control. Rama could understand that she was totally under the influence of her lust for him. So , he said softly to her as follows : [Tatwam: The purpose of manifestation of Rama starts from this part of the story. So far, they have spent about thirteen years in the forests. In Panchavati alone they stayed for three years. Till now there were no incidents worth mentioning. The period of exile is also coming to an end within a year. One may doubt why Sita and Rama did not commence giving the fruits of thier incarnation to the people of the world so far? Paramatma himself cannot violate his own theory of karma. Unless the Karma phalams are ripe, even Paramatma cannot act. Now the life of Khara, Dushana and others has to come to an end. Their Karma phalams alone provoked Soorpanakha to go to Rama. Na Hi Kaaranam Vinaa Kaaryasyotpattihi is a well known Sookti. Sita and Rama are also waiting for Soorpanakha. In normal course, Ramas physical stature is fascinating even for men and women. This particular day, Mahamaya took extraordinary precautions for Rama to look more fascinating. Saatu Kaamamohitaa 9. This means Soorpanakha saw Rama with his divine splendor and fascinating like Manmatha. Though she is an ugly rakshasi, She saw Rama as a Devata, Tridasopamam Dadarsa. The adjective used is Tridasopamam which implies that Devatas and Danavas are natural enemies. In other words, she fell in love with the natural enemy of her race. She did not anticipate the consequences of her love. Paarthivavyam Janaanvitam which Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~41

means he looked like a king with all royal characteristics. Indropamam Drushtyaa Rakshasee Kaamamohitaa Babhoova Indra is the first enemy of rakshasa. She fell in love with such a Rama who is comparable to Indra. However she was provoked for doing this by the vidhi. That is why, she pursued to accomplish an impossible thing and make it possible. Na Hi Broohitattyataha 20. These are the words of Rama. He revealed all about himself, Sita and Lakshmana. After that he enquired about her antecedents. Rama said Bhaaryaacha here, by using Chakaaram Valmiki Maharshi has given a special meaning. Vigataha Dehoyasya Sadehaha Sa Eva Vaidehaha tasyaa Patyam Stree Vai Dehee which means daughter of a formless one, the Ayonija. In other words she was born by herself. That is why it is said, Seeteti Visruta .That is, she was found in the ground at the plough share end. The woman who is sitting by my side is yiyam Mamabhaaryaa Cha who has also become my wife. This implies, that though I am to protect her as a husband, in fact, she is Mahamaya who is protecting me. In other words I am formless and she alone gives me form and also acts on my behalf. I am only a sarva sakshi. My form of a man is only artificial. In fact we both are not separate. In addition to the above he said as follows. Narendrasya Piturmaatuscha Niyogaadyantritaha, Dharmaartham Dharma Kanksheecha Vastum Vana mahaagataha which means I was bound by the orders of my father and therefore, I came to these forests. However it is my duty to establish dharma. The meaning of Ramas words are to be construed as Oh Soorpanakha! I have taken the divine weapons from Agastya Maharshi only to kill cruel rakshasas and establish dharma. Chiraaya Maanusheem 27-28. These are the words of Soorpanakha. I am a powerful rakshasi. I can go anywhere as I wish. You be my husband. Sita is ugly. The hidden meaning of this sloka is Oh Rama! If you cannot accept me now, I will be born again as Kubja and marry you in Krishna avataram. At least in that avataram, you fulfill my desire. At that time, Sita will not stand in my way. Sita is looking ugly to my eyes. She is
42~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

appearing as Mahakali and Chandi. She is not a matching wife to you. Bhaaryaa roopena Pasyamaam you accept me as your wife. We both are made for each other. One may ask whether Soorpanakha has so much of knowledge? In the presence of Paramatma, she not only will have this knowledge but shealso will become pure. Maam Pasya Instantly she was covered by Maya and became a rakshasi, jumped on Sita to kill her. However Sita who is Mahamaya listening all their conversation without any fear.] Soorpanakha is disfigured [This part is taken from 18th Sarga and also from Adhyatma Ramayanam] Story in Brief: Rama said Oh Soorpanakha! I am a married man. I love my wife more than my life. You people do not like to be a co wife. He is my brother. He is a good man, very competent and capable of making people very happy. He is living without a wife and he is one who can keep you happy. You both are made for each other. If you marry him, you will not have the displeasure of a co wife. On hearing these sweet words of Rama, Soorpanakha became very happy and went to Lakshmana. Soorpanakha said My darling! You marry me. You are a matching husband for me. We both can wander in Dandakaranya. Lakshmana said Oh beautiful woman! I am totally dedicated to the service of my brother. In other words, I am his servant. What pleasures can you enjoy marrying a servant? If you marry me, you also will become a servant. Hence you go and give pressure to my brother. There is no harm in becoming a second wife to my brother. If you marry him, I can serve you also. As you said, my brothers wife and her stomach are ugly. If you marry him, he will get rid of his old wife and then you can have heavenly pleasures with him. Will anyone prefer a human wife, leaving a young and beautiful girl like you? Soorpanakha believed what Lakshmana said and looked at her pot like belly and felt convinced about her beauty. Immediately she went to Rama and said Rama! Your wife is an old woman and looks ugly. Her stomach is so depressed into her bones. In spite of her ugly Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~43

looks, why are you rejecting me? If she is alive, you will not marry me. So I will kill her and eat away. By saying so, she jumped on Sita to kill her. Rama said Lakshmana! We did a mistake by cutting jokes with a cruel person. Now we should not give her anymore lenience. She is going to kill Sita. So you disfigure her and leave her. Lakshmana took the sword into his hand and cut of her nose and ears. Soorpanakha was profusely bleeding and ran deep into the forests with her ugly face. She went to her brother Khara and said, Lakshmana who is living in this forest, has disfigured me. [Tatwam: Paramatma thought that the time has come to give his avatara phalam to the people. At the same time, the Karma phalams of Khara and other rakshasas also are ripe now and they are to get killed in his hands. Here we have to examine a point. Rama is living in Panchavati for the past three years. Rakshasas are living in Janasthanam harassing and killing tapasvis. The distance between these two is not far away. Rama also did not live in a cave. He built an ashram and was living in an open forest. He was also moving around to procure fruits and roots in the forests. Many tapasvis used to come and go and see him. So far, neither Soorpanakha nor Khara nor any other rakshasas not confronted him so far. Excepting the theory of Karma ,nothing else can answer the reason for the present happenings. Kadham Vidhakshanaha 12 These are the words of Lakshmana . Oh Soorpanakha ! You become the second wife of my brother and live happily. The hidden meaning of Lakshmanas words are Oh Soorpanakha! My brother is Paramatma. You will have the poorna phalam only if you approach him. Aryasya = he is the guru for all lokas. Sidhaartha = you are capable of withdrawing your desire. Amudilaamalavarninee = you are an unhappy and unfortunate. You also do not belong to a superior varna. Yaveeyasee = you are a low woman. Hence
44~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

B haaryaabhava = you become pure by attaining Tejas or splendour . Tejas can be attained by satkarmas. You perform such satkarmas and have Tejas. In some and substance, he advised her to leave her low desire. He is telling about Sita also in the same spirit. By the twist of his words Soorpanakha took a common meaning. Only learned people understand the inner meaning of his words, not one like Soorpanakha. He further said Soorpanakha! You dont hesitate because he already has a wife. Viroopam = the hidden meaning is, nobody else had such a form like Sita. Asataam = there is no equal or superior chaste wife like her. Which means she had an eternal husband. Karaalaam = she is all pervading. Nirnatodareem = which means that she kept all lokas in her stomach. Vruthaam Jnaanaseela = since she had so many superior gunas. Enaam Parityajya Eshatvaam Bhajishyati = will he leave such a Prakruti and marries you? These are the words of Rama. Oh Soorpanakha! He is my brother Lakshmana who is unmarried, who did not enjoyed the happiness from his wife and he is likely to accept a wife. Can Rama tell an untruth? Can he entertain a wasteful conversation? The hidden meaning reads as follows: Sriman = sensible and shrewd, Seelavan = a man of good habits, Priyadarsanaha = who looks things kindly. Rama thought that these qualities may not suit her taste and leave hopes on him. However he further said as: Akrutaderescha = who did not accomplished his desire. In other words who do not have a desire on others wife or who is not having wife by his side. It has also another version, which reads as Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~45

Apoorva bharyaya charlee = who do not seek a second wife. How can such a person Te Bharta = will becomes a husband to you? it can be also be said as Te Abharta = who is not husband to you. One may ask, why they spoke in so many words? Mahamaya wanted to make this as a turning point of her action plan. Soorpanakha is destined to get disfigured by Lakshmana. He cannot do harm to an innocent person. Rama also waited till Soorpanakha is exposed her cruel nature. Lakshmana acted upon as soon as she attacked Sita. Not only that, unless she is provoked to do harm to Sita, they cannot punish her. Unless she is punished, Khara and others will not become furious. Hence the vidhi took all of them into her fold and made them as her tools. Tatassabhaaryam Kharasya Saa 26. Looking at Soorpanakha, Khara was astonished and asked her Oh sister! Who has disfigured you? Soorpanakha said that Lakshmana has disfigured her and said Sasamsa. The syntax is to be read as Samsustutau which means she praised Sita, Rama and Lakshmana. Why? Unless she praises the enemys valor, her brother Khara may not become furious and jump to kill them. Valmiki Maharshi thought that she had a change of mind and hence praised Rama which was the effect of Bhagavat darshanam as she became a devotee. Bhagavat darshanam will never go waste. Since she fell in love with Rama, he graced her to be his love in Krishna avataram as Kubja. Hence she praised Rama unconsciously.] Khara deputes his men to fight with Rama [This part is taken from 19th Sarga and also from Adhyatma Ramayanam] Story in Brief: Khara saw the ugly face of Soorpanakha became furious and said Sister! Dont grieve. Who disfigured you? Who woke up the sleeping kobras? Who has insulted you out of ignorance? You are valorous and as good as Yama in mystic arts. Now my arrows will separate him from his body as a swan separates milk and water.
46~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

Soorpanakha said Brother! They are Rama and Lakshmana, the two sons of king Dasaratha. They look beautiful and also valorous. They wear jatas and Valkalas. They eat fruits and roots. They have great control on their senses and are righteous people. I do not know whether they are humans, Gandharvas or Devatas. There is also a woman with them who looks beautiful. There are many ornaments on her body. She is the wife of Rama. They disfigured and insulted me. You go and kill them immediately. They are in an ashram in Panchavati. Go immediately and kill them. I must drink their blood. Then only, my anger will subside. Khara called fourteen rakshasa soldiers who are strong, valorous and cruel. Khara deputed them to go and kill Rama and they went along with Soorpanakha. [Tatwam: Pramadaantaa Yathaa Soorpanakha said that at the end and it is a truth. They disfigured me because of Sita. Though she was a rakshasi, she has uttered the truth. Because she was in the presence of Mahaprakruti in the form of Sita. Rama and Sita descended on earth to fulfill their divine cause and hence Soorpanakha was forced to speak truth as Anaathaa Asatee Yathaa which means I deserve this insult. Let us discuss whether the punishment of Soorpanakha is justified or not? The general rule is that a woman should not be punished. All smrutis are supporting the same. However we have to take a special vidhi in this case which is supported by Manusmruti chapter 8 sloka 335. Vivada ratnakaram, Kaatyaayana smruti, Sankha smruti etc are also instructing that a woman should not be punished. This is a general rule. Where as she can be punished according to the visesha vidhi which gives power to the king to punish a woman if she deviates from her Swadharma. Why Lakshmana left her with a lighter punishment? Is Disfiguring in accordance with sastras? According to the pramanam Aatmaanam Lipyate the offence committed by Soorpanakha does not fall under one which can be left with small punishment. A woman who comes with lust and desired a man, she should not be disappointed. Since Rama is Paramatma, she and her wish could not be Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~47

accommodated in this birth. However he blessed her in his Krishna avataram . He ordered as V iroopa Yitu Marhati and hence Lakshmana punished as per the instructions of Rama. With this back ground she was born as Trivakra [ Kubja ]. Hence disfiguring of Soorpanakha is justified.] Soorpanakha again goes to Khara [This part is taken from 20th Sarga and also from Adhyatma Ramayanam] Story in Brief: The fourteen rakshasa soldiers came and attacked Rama s ashram. Rama said Lakshmana! Soorpanakha has come with rakshasas I will kill them all and come back. You be with Sita and protect her. After saying, so he went to the rakshasas and told them, O rakshasas! We are the sons of King Dasaratha. I came with my wife and brother Lakshmana to live in Dandakaranya and do tapasya. You have all come to harass us without any provocation. You are all sinners. You are all killing Maharshis. They have all come and requested for my protection. I will kill you all and make them happy. If you are afraid of fighting with me, you can go away and save your lives. The rakshasas said O humans! You have provoked my king Khara. He is angry with you. You cannot escape from death. You are standing alone with a bow and arrows and talking bravados to frighten us. We have more sophisticated weapons and we will kill you in a short time. They released various types of weapons on Rama. Rama broke them all and released fourteen Golden and shining arrows against the rakshasas. They all fell dead. Soorpanakha was afraid and ran back to Khara. [Tatwam: Kaahite Punaryoddhumaahave 13. These are the words of rakshasas. You are alone. How dare you are to fight with us? The implication of the above sloka is to be read as Ranamoordhani Tyakshyasi. This means, you are Paramatma and second to none. We are fortunate to die in your hands. One may ask , how can they say these words when they came to kill him? This implies, in the presence
48~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

of god, they became pure and uttered those words unconsciously. This is the commentary of Maheshwara Teertha. His commentary is in line of puranas and the theory of Karma. This commentary also will not do any harm to the main story of Ramayana. They are any way going to die in the hands of Paramatma and thus it was the deliverance of their previous Karma phalams.] Soorpanakha reveals the death of rakshasas [This part is taken from 21st Sarga and also from Adhyatma Ramayanam] Story in Brief: Soorpanakha went and cried loudly before Khara and said that all the fourteen rakshasas were killed by Rama. Oh brother! I was drowned in an ocean of fear and many crocodiles have surrounded me in the form of my grief. I am afraid I am caught in between. Who will protect me? You send all your army and kill those humans. Then only my mind will become peaceful. I cannot digest this insult to our whole clan. Instead of swallowing this insult I would better leave Dandakaranya and live elsewhere. [Tatwam: Bhaktaischaivaanuraktaascha kuryurvacho mama... kimetraccho...tyajyataamiha 3-5. Which means Oh Soorpanakha! The soldiers are very strong and cruel. They always fight for my welfare and auspiciousness. Nobody can defeat and kill them. Why have you come again and grieving? You leave your fear and tell me what has happened I am here as your Protector. Naa Dhetu = the Paramatma, Mayi = towards me and, Samsthitesati = is available, Anaadhavadvilapasi = why are you crying like an orphan? Which means the Paramatma who is the protector of all beings, will he not protects you also? Ehaa = now why are you lying unconsciously? Get up leave the fear. The time has come for the ruin of all rakshasas.] Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~49

Khara makes war preparations [This part is taken from 22nd Sarga and also from Adhyatma Ramayanam] Story in Brief: Khara said Sister! Dont praise Rama and his valor in my presence. He is sure to die in my hands. Dont grieve. I will cut his head with a sharp axe so that you can drink warm blood. These words made Soorpanakha happy. Khara said Dushana! You call all the army and get ready for a big war. You also keep my chariot ready. Let our army go ahead of me. Dushana kept a superior chariot for Khara. Fourteen thousand rakshasa soldiers wearing several deadly weapons moved towards the ashram of Rama. [Tatwam: Na Ramam Vimokshyati 3. These are the words of Khara. Rama is a human whose life is short. I dont care for his valor. He is to pay for his sinful acts with death. In fact Khara is more angry and afraid of Rama as he was becoming conscious that his life was coming to an end. Normally fear itself makes people fearless. The Sookti Praayasyamaapanna Vipattikaale thiyopi Pumsaam Malinaa Bhavanti reveals the same meaning. Fear has covered his intelligence. Then only, he can die in the battle and have deliverance from his sinful life.] Khara observes bad omens [This part is taken from 23rd Sarga and also from Adhyatma Ramayanam] Story in Brief: Kharas aremy was in the front. Behind them was Kharas chariot. While the army was moving, the horses yoked to Kharas chariot slipped and staggered. The sky assumed ash colour.A huge eagle stood on Kharas chariots flag post. Cruel animals and birds made adverse
50~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

sounds. The fish in the rivers and sea went into the bottom for safety. All the trees shed the leaves and flowers. Sun shine went out completely. Wind was blowing against the army in great speed. Khara said Oh soldiers! I am not afraid of these omens. We are valorous and capable of killing even the death. Rama is standing alone to fight with us not knowing our strength. I will not go home without killing Rama and Lakshmana. My sister Soorpanakha has to drink their blood. This is my vow. I never said lies. The fight with Khara [This part is taken from 24th Sarga and also from Adhyatma Ramayanam] Story in Brief: Rama said Lakshmana! The bad omens that we are observing are only for rakshasas and not for us. The war is going to be ferocious. I myself will kill all those rakshasas. You take Sita into a safe place which is the cave behind the thick bushes and protect her. Lakshmana and Sita went into the cave. Rama twanged the strings of his bow frequently. Maharshis, sidhas and other munis came running to watch the battle between Rama and rakshasas. At the time of attacking rakshasas a divine splendour entered into the body of Rama and he looked unusually ferocious. Maharshis found it as the tejas of lord Siva. In the mean time, all rakshasas surrounded Ramas ashram and started roaring like lions. At that time Rama looked as bright and ferocious as rudra. Looking at the rudra tejas in Rama, all beings (bhootas) were frightened. [There is not tatwam in this chapter] Rama took position for the battle [This part is taken from 25th Sarga and also from Adhyatma Ramayanam] Story in Brief: Khara saw Rama standing with his bow and arrows. Khara and other rakshasa soldiers released many weapons on Rama. Rama broke them all in the middle and became furious. He released sharp arrows on all directions at a time. Some of them went straight and somewent Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~51

curved, in different directions and attacked their targets. Whoever was hit by Ramas arrows fell dead instantly. The entire ground was filled with dead bodies and blood flowed like a river. Those who survived went to Khara and said that they have exhausted all the weapons. Dushana consoled them and he himself went to fight Rama. Since rakshasas did not have the weapons they picked up big stones and pulled out huge trees went behind Dushana. Rama made all those stones into powder and the trees into pieces. Again all rakshasas pooled together and attacked him. Rama covered all ten directions with his arrows. Rama released the Gandharvastra on all the sides. Rakshasas therefore could not see from where Rama is fighting. [Tatwam: Sadhoomaascha Lakshmana 5. These are the words of Rama. Lakshmana! All the arrows are emitting smoke and showing enthusiasm for the battle. Maheswara Teertha commented as Abhinimantrita Bhavanteetyarthaha This means that the mantras are worshipped for achieving two purposes. One is for worshiping their ishta daivam. The other is, Kshatriyas meditate on Mantras for the purpose of killing enemies. Viswamitra initiated all those mantras to Rama. All those mantra Devatas came and took positions in arrows and were emitting smoke. This is an indication of the presence of those Devatas. Rama said the same to Lakshmana. Avishtam Pinaakinaha 15-26. Which means, that a divine Tejas which resembled Rudra came and possessed Rama as soon as he came out for a battle. Tejasaa Aa Vishtam Raamam which is not to be construed as Rama with the splendour . This is to be taken as Tacchaapa Vesayat which means Rama possessed the splendor of Rudra. For which Maheswara Teertha has quoted several pramanams. It is said in Skandha purana, all bhootas were frightened to look at Rama. He looked like the Rudra who held the bow of Pinakam at the time of pralayam. The same meaning was taken by Valmiki Maharshi also. What is the hidden meaning of Rudra Tejas entering into Rama? Normally tamoguna in a person rages at the time of battles. Rajo guna also will rage. Whereas Rama is an embodiment of pure satva guna. All bhootas
52~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

were frightened while looking at the form of rudra in Rama. In other words all the trimoortis possess the others gunas to achieve the desired result.] Rama kills fourteen thousand rakshasas [This part is taken from 26th Sarga and also from Adhyatma Ramayanam] Story in Brief: Dushana picked up five thousand strong warriors and attacked Rama. They had never tasted a defeat. Many of them had fought with devatas. Apart from deadly weapons, they also used stones and trees. Rama resisted them effectively. All their weapons dropped down like rain drops fell on a buffalo. Rama broke the bow of Dushana. With another four arrows he killed the charioteer and horses. Lastly he released three arrows on Dushana and killed him. All devata communities who were watching the war from the sky appreciated Rama for his skill in fighting rakshasas. With the death of Dushana, Khara became wild. He assembled all other commanders and provoked them to surround Rama from all sides. Twelve ferocious commanders attacked Rama. Rama killed them all. Rama alone killed fourteen thousand rakshasas and reduced the burden on earth. Only Khara and Trisirassu remained alive and rest all died. Rama kills Trisiarassu [This part is taken from 27th Sarga and also from Adhyatma Ramayanam] Story in Brief: Khara was now going towards Rama to attack him. But, Trisiarassu came before him and said Oh Khara! You give me an opportunity to kill Rama. I will kill him and make you happy. If I am killed in his hands, then you can go and fight with him. Khara said Oh Trisirassu! I am happy with your devotion towards me and our country. You go and kill Rama and make me happy. Trisirassu fought with Rama ferociously. All the weapons of Trisirassu that touched Rama looked like flowers. Rama broke his armour first; then killed his charioteer, and then broke his flag. Rama released Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~53

another fourteen arrows on Trisirassu and killed him. His Head was severed from his body and he fell dead with Ramas arrows. Rama destroys the weapons of Khara [This part is taken from 28th Sarga and also from Adhyatma Ramayanam] Story in Brief: Khara saw the death of Trisirassu and was frightened now with Rama s valor. But, Khara attacked Rama like Namuchi attacked Devendra. Khara released powerful arrows which were as venomous as cobras. He fought, tooth and nail, and with great skill and persistence, with Rama. Khara thought that Rama must have been tired by fighting alone with many rakshasas. Hence he wanted to kill him while he was tired. Khara ran like a lion to attack Rama. Khara released seven arrows and broke the armour of Rama which made Khara happy as if he has won over Rama. At that time, Rama took the bow which was given by Agastya Maharshi stringed it and broke the chariot of Khara. Khara lost his chariot jumped on to the ground and shot four arrows on Rama. They pierced into Ramas body. Rama became furious and released six arrowson Khara which hit him, three on his chest, two on his arms and one on his head. Then, Rama wanted to finish this game with Khara. He broke Kharas chariopt, and his bow. Khara took a mace and jumped on the ground. Rama blames Khara [This part is taken from 29th Sarga and also from Adhyatma Ramayanam] Story in Brief: Rama thus broke the chariot of Khara and made him to stand on the ground. Khara took a huge club (mace) into his hand. Rama said Oh Khara! A large army, elephants and horses were at your command. In spite of that you did all sinful acts. None of the people will love you in the forests. A cruel person cannot be comfortable even if he is the lord of the three worlds. People will be afraid of even going nearer a sinner as if he is a venomous cobra. They will also kill you like a cobra. What pleasure did you derive in killing the tapasvis who were living
54~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

on fruits and roots. However powerful one may be, the cruel and the sinners have to die like a huge tree rotten at its roots. Sinful Karma phalams are like poisoned milk which will show its result in a short time. As the trees bear flowers and fruits in its season, the sinners also cannot escape from their Karma phalam. All these days, you have killed so many people. Now I am going to kill you. You came down with the club to hit me. Before you fulfill your desire, my arrows will remove your head from the body. Khara said Oh Rama! You killed some ordinary soldiers and thinking that you are a great hero. In fact no valorous person will boast about himself. When a darbha grass is burnt it turns out to be into gold color. However it cannot be taken as gold? Know it well that the club in my hand is yamadandam. I am going to kill you. You take care of your life if you can. Rama! I also can tell you morals. But the sun is going to set and after that we cannot fight. In the meanwhile I have to kill you and wipe out the tears of the relatives of my army who are dead. Khara threw his club on Rama and he broke it into pieces with his powerful arrows. Rama kills rakshasa soldiers [This part is taken from 30th Sarga and also from Adhyatma Ramayanam] Story in Brief: Rama said Khara! You thought of killing me with your club. I broke it into pieces and made you helpless. Khara said Rama! You became insane. That is why you are not frightened even when you are in the grip of death. Khara found himself standing without a weapon. He looked around and saw a tall hefty sala tree. He pulled out and threw it on Rama. Rama broke it into pieces and released a powerful arrow on Khara. It cut his head and Khara fell dead instantly. Looking at the death of Khara, all divine communities praised Rama. They all said Rama! Indra went to Sarabangas ashram to kill Khara and other rakshasas. We all convinced him that all those rakshasas are destined to get killed in the hands of Rama. Then Indra was convinced and went back. Now you killed all those rakshasas. All tapasvis can perform yagnas and Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~55

tapasya now without any fear. All the Maharshis in Dandakaranya will now live in peace. Saying so, all the devata communities rained flowers on Rama. Lakshmana and Sita came out from the cave and met Rama. Sita embraced Rama and praised him. Though Rama killed fourteen thousand rakshasas, he was as fresh as rose. [Tatwam: Tamaapatantam Vikramaha 13. Which means, Rama saw Khara was bleeding profusely and moved slightly away from that place. Here the question is whether a hero like Rama can go back in the battle field? Khara moved towards Rama, as such the distance is insufficient to aim and release an arrow. Not only that, Khara was bleeding profusely. Hence Rama moved a step behind because of his distasteful sight and not out of fear. Commentators commented that, this was not an adharma at all. Not only that, the vidhi also fixes the time and place also to experience Karma phalams. Hence vidhi itself provoked Khara to move towards Rama and made Rama to move a step backward. Bhavabhooti said in uttara Rama Charitam as Apaasarpat pratipadam Kimchit which means he went back three feet. Whereas some commentators commented as Prati Teetyarthaha 27. Which means two feet back] Ravana is informed about the death of Khara and others [This part is taken from 31st Sarga and also from Adhyatma Ramayanam] Story in Brief: Rama killed all rakshasas in Janastanam. Akampana, a rakshasa escaped and ran to Lanka and said Oh king Ravana! Rama killed all rakshasas including Khara and Dushana. I only escaped and came running to inform you. On hearing the news Ravana became furious and said Akampana! Who is that short lived who has stepped into my Janastana and did harm to me. Such a person should not live in this world. I will punish him even if he is Indra or Kubera. I am death even for Yama and even death is afraid of me. If I am angry I even bind the God of wind before
56~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

me. Even sun and moon should take my permission. Akampana said Oh king! You forgive me for uttering unpalatable words before you. Rama is the eldest son of king Dasaratha. He is as majestic as a lion. His shoulders are as strong as that of a bull and his hands are so long that they touch his knees. Rama is not only valorous but also glorious. He killed not only Khara, Dushana but also all the fourteen thousand rakshasa soldiers. Ravana said Akampana! You tell whether Rama came alone or accompanied by Indra and other Devatas? Akampana said Oh King! Rama is majestic and superior among all the archers. He is in possession of many divine weapons. He has a brother by name Lakshmana. He is also as strong as Rama. His face is round like moon. Rama and Lakshmana are like the fire and the wind. Neither Indra nor Devatas followed him. When rakshasas were running away with fear Rama seemed to appear all before them and killed them. Ravana said Akampana! I myself will go and kill him. Akampana said King! I will tell you some more details about them, which may be of use to you. Sita is his wife. She is extraordinary beautiful and her organs are uniform. Her waist is so slim that it is only a handful. She is a jewel among the women. We cannot find such a beautiful woman in Devatas, Gandharavas and in any other divine communities. She is equal to herself. You abduct her from Janastana. Because Rama loves her more than his life, he will die on his own in her absence. Ravana was happy to hear the words of Akampana and said Akampana! I myself will go and abduct her and bring her to Lanka. Next day Ravana took a chariot yoked by mules. He travelled in the sky above the clouds. On the way, he went to the ashram of Mareecha the son of Tataka. Mareecha worshiped Ravana with ritual honors, gave him delicious food and asked him to take rest. After that Mareecha asked him Oh king of rakshasas! Are your people safe? What made you to come all the way to my ashram? If I am eligible to know, you tell me. Ravana said Mareecha! I kept fourteen thousand rakshasa soldiers in Dandakaranya. A human by name Rama has come and killed Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~57

all of my men. Hence I came here to abduct his wife. In this matter, I want your help. On hearing the name of Rama, the face of Mareecha became pale. He said Oh king! Who is that wicked person who gave you this advice of abducting Sita from Rama? He must be not only wicked but also your enemy. He gave this advice to you only to spoil your great fame in the world. He wants to make you try to pull out the teeth of the cobra with your hands. Rama cannot be defeated in battle. He is like a wild elephant. His glorious family line itself is his trunk. His long and strong arms are his ivory tusks. His valor is like the juice of rut. Hence dont buy enmity with Rama. You stop your thinking and go back to Lanka. You live happily with your wives. You leave the desire on others woman. Let Rama live happily with his wife. On hearing the advice of Mareecha, Ravana went back to Lanka. [Tatwam: Saraa Tavaanagha 18-20. Akampana said that Ramas arrows killed all rakshasas like a fivehooded(headed) serpent. This five headed serpent appears in many places in Ramayana . Here, Ramas arrows have turned out to be Panchaananaassvarvaa Bhootvaa which means they possessed the power of Panchanana or the rudra. Raakshasaan Bhakshavanti Sma which means they took out the lives of rakshasas. Rama stood like an instrument where as rudra positioned himself into the arrows and killed rakshasas. Paramatma will give results based on their karmas. One may question how a nissanga will give the fruits of karma? His will power is Maha prakruti and she does all actions on behalf of him. This is supported by a pramanam which says Nijaajnaa roopa Nigamaa Punyaaphalapradaa. Sri Sankaracharya also confirms this theory which means Maha prakruti will invoke tamoguna of Rudra at the time of pralayam. That is why she is also known as Rudraani. In the same way, Brahma and Vishnu also possess tamoguna at the time of destruction. This means that, even trimoortis also possess the respective gunas for achieving their objectives. The arrow of Rama consists of the six forms of Rudra
58~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

in killing enemies. Rudra means immortal. The same was stated in Mahabharata also. Arjuna inquires with Bhagavan Vyasa as follows : Bhagavamstam Tejasaa 8. In Bhagavatgeetha, Krishna also taught as Mayaivaite Savyasaachin which means Arjuna asked Krishna who is that person standing in front of me and killing the enemies with his spear. Krishna said he is Rudra. Even Bhagavatgeetha Yo Yo Yaam Yaam Vidadhaamyaham 21 also teaches the same. One may still question why they all died? The time was ripe for all of them to experience good Karma phalams for which those bodies are not suitable. Not only that, this sloka also reveals to us the All Pervading nature of Paramatma. The form and name of Rama appeared to all of them at various places where they went or searched for weapons.] Since Rama killed Khara , Dushana and other rakshasas , Soorpanakha cried loudly and ran to Lanka to report the incident to Ravana. By the time she went, Ravana was in his darbar. Soorpanakha goes to Lanka [ This part is taken from 32 and 33 rd Sarga and also from Adhyatma Ramayanam] Story in Brief: Onn seeing Rama killing Khara, Dushana and other rakshasas,all alone, Soorpanakha cried bitterly and ran to Lanka to report Ravana. By the time she went, Ravana was in his darbar. Soorpanakha blames Ravana: Soorpanakha said Oh brother! You are selfish and autocrat. You are lustful. You do not hesitate to commit any atrocities. People will not respect such a king. If a king does not perform his duties in time, that kingdom will be destroyed. The king has to appoint spies and get the information from all corners of his country. He should give audience to the people and hear their grievances. Otherwise, people will leave such a king as the elephants avoid a river of sludge. The king who does not win control on his senses, cannot protect his kingdom and is useless Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~59

to any one like a mountain submerged in the oceans. You developed enmity with all divine communities but you did not strengthen the institution of spies. Unless you appoint spies, how can you control them? Oh king! An efficient king will always keep his treasury, spies and administration under his control. Otherwise such a king will become as good as a common man. That is how you lost control on Janastanam and lost all your army. Khara, Dushana, Trisirassu and many other warriors were killed in the hands of Rama. From now onwards, how can you control Brahmins, tapasvis and those who perform yagnas? Rama has promised to all Maharshi s that he will kill all rakshasas. Oh brother! You have become fat with lust. All your people made you as a puppet in their hands. That is why you are not able to understand what you lost in Janastanam. The people will not go to such a king who is cruel, who doesnt pay salaries, greedy, who is in confusion, pride, wicked, who is not available for the people, who boasts about himself and who is ferocious. He will loose his kingdom. Even the ash may be of some use but the king who lost his kingdom will be of no use. People always remember a king who is righteous and had control on his senses. Though the king sleeps, his eyes are to remain open for dharma and morals and he should not have any fury or vengeance. Such king will be worshiped by the people. All your good attributes have vanished and you became a wicked person. You lost discrimination between good and bad. You have no ministers who can give you good advice. You are insulting others. With all the above deficiencies you are going to be destroyed in a short time. Ravana heard her words patiently and reconciled himself. [Tatwam: In this chapter, Maharshi talked of Raja dharma from the mouth of Soorpanakha. Superficially it may appear as unnatural and untimely. Because on one side, she is suffering with the loss of ear and nose and on the other side, Ravana was in his darbar. Now, how can Soorpanakha tell him so many Raja nithis ? Maharshi wanted to avail every opportunity to tell dharmas through some character or the other. Hence
60~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

he has utilized Soorpanakha on this occasion to teach Raja nithis. Manusmruti chapter 7 sloka 2-8 also tells the same Raja dharmas. Yagnavalkya smruti Anu Saadaraan also instructs that a king should not be greedy without honoring those who are meritorious. In the same way the offenders and criminals should not be left unpunished. The sookthi Raajaavaschaara chakshushaha also teaches that the king should not be greedy. He should have control on his senses. He should not be lustful. He should appoint spies to know the peoples mind. All his enactments should be implemented in time. This is the essence of that sookthi. Hence Oh Ravana! You have became lustful and a slave to your senses. This means you do not have any foresight. In other words Maharshi is teaching all those dharmas to the people in the country. Atmavadbhrvigruhyatyam Bhavishasi 7-8. These are the words of Soorpanakha. Ravana! You developed enmity with all divine communities. Without installing the institute of spies how can you control your enemies? You are a timid person and a fool. The commentators commented for the word Atmavadbhaha which implies that all his relatives will desert such a king who indulges in all sinful acts. Even Geetha says as Indriyaani Paratastu Saha in the above context. Jagatguru Sankaracharya also defined Buddhi as Budhirnischayaatmikaa. With all the above pramanams, it is clear that the king must be a wise person with all the above virtuous qualities. Such a king is more worshipful than a rishi. The country which is ruled by such a king will be known as Raajasvantam.] Soorpanakha provokes Ravana for the abduction of Sita [This part is taken from 34th Sarga and also from Adhyatma Ramayanam] Story in Brief: Ravana said Oh Soorpanakha! Who is that Rama? From where has he come? Why he is living in Dandakaranya? How does he looks like? How valorous is he? To kill Khara, Dushana and others, what type Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~61

of weapons has he used? Soorpanakha said Ravana! Rama is the son of king Dasaratha. His hands are so long that they touch his knees. His eyes are like the petals of a lotus. He wears jatas and Valkalas. He is as beautiful as Manmatha. Rama wears bow and arrows. The speed of shooting arrows is so great that nobody knows when he picks up arrows and releases them. As Indra spoils the crops with the hailstorm, Rama kills all enemies with his arrows. Rama killed all the fourteen thousand rakshasas in one hour and 12 minutes [which means 1.5 muhurtas time]. The tapasvis in Dandakaranya requested Rama for protection from rakshasas. Rama promised them. He killed all rakshasas in Janastanam and kept up his word. Since he does not kill women, I escaped and came to inform you. He has a brother by name Lakshmana. He is also as beautiful and valorous as his brother. He has all good qualities. Out of love and devotion for his brother, he came to serve them. Lakshmana is more furious. He knows only winningover his enemies. Nobody can win over him. He loves Rama more than his life. Sita is Ramas wife. Her eyes are like the petals of lotus. Her face is round like full moon. Rama loves her more than his life. Her hair is long and beautiful. Her nose and eyes are beautiful. She is as splendorous as Lakshmi Devi. Her complexion is like gold. Her nails are red. Her waist is thin to a handful. She is the daughter of king Janaka. You dont find such a beautiful woman even in devata communities. He who possesses her as wife, he is fortunate. He, who embraces her with pleasure will be superior to even Devendra. With all her good qualities in mind, I thought she will be a good wife to you. You also will be a good husband to her. After looking at her, I thought you both are born for each other. Oh brother! Her hips are so wide. Her waist is handful. Her breasts are round. Her face was so beautiful and I thought of making her as your wife. Cruel Lakshmana smelt my thoughts and cut my nose and ears. Oh brother! If you see her, you cannot leave her. You will be fastened by Manmatha. If you want to have such a woman as your wife, you must start immediately. Not only that, if you kill Rama, all the souls of rakshasas will rest in peace. So you kill Rama and Lakshmana and make Sita your wife. Brother! Dont forget about your valor and beauty. There is nothing wrong even if you abduct and bring her to Lanka.
62~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

[Tatwam: Soorpanakha is responsible for the salvation of Ravana. He has experienced all Karma phalams and he is to leave the body. From now onwards, he is to experience his punya phalams. As he was not destined to leave the body at the provocation of Akampana, he took the advice of Mareecha and came back. Now since his time is ripe, he accepted the advice of Soorpanakha. He enquired about Rama with curiosity. Deergha Tyassavrustibhihi 5-8. In this sloka, Soorpanakha praises all auspicious qualities of Rama, Sita and Lakshmana. She described the valor of Rama and Lakshmana. Why? The hidden meaning in these slokas is that Soorpanakha has looked at Rama with lust. She has seen only the splendor of Paramatma. Hence she provoked the same lust in Ravana also. Because Paramatma will appear in the form and name as desired by the devotee. The ferocious form of Kaali also will appear before her devotees in a soft form. This has been revealed by Mahakavi Kalidas. From this, we are to understand that all the forms and names are only to satisfy his devotees. Soorpanakha has expressed her desire with an adjective as Visaalaakshaha Kandarpa Samaroopascha She expressed her lust towards Rama. However she achieved her desire in Krishna avataram. Yasya Mahaabhuja 18-20. These are the words of Soorpanakha. Which means she described the beauty of Sita and suggested to Ravana to marry her. The hidden meaning in her provocation is Sita = Mahaprakruti Bhaaryaa = who was pure and worshipful with her splendour and Yasyabhavet = whichever devotee she blesses Parishvajet = and her tejas takes possession of his entire body Hrustaa = happily Saha = he is fortunate Sarveshvpi Lokeshu = in all Brahmandams Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~63

Purandaraat Ati Jeevet = the person who is fortunate to have the darshan or auspiciousness of Mahamaya, that person will become superior than Indra Vapusslaaghyaa = can be attained with a body or form Ushyathe Praakkarmabhiriti Vapuhu = she has taken this form only to create, rule and destroy Suseela = with good conduct Bhuvi Roopena Apratimaa = Sarvam bhavatya syaamiti bhooh Tasyaambhuvi = which means that which creates everything from its own body or form Roopena = and with inherent property Apratima = which is unparalleled Saa = such a Mayadevi in the form of Sita Bhaaryaa = is worshipful Tava = for Ravana Anuroopaa = with suitable form Syaat = will become Tasyaaha = Maha prakruti Tvamcha = yourself Tathaa = in the same manner Patihi = ruler The meaning is - Paateeti Patihi = which means you are to be the protector as long as she lives in your house.] Ravana goes to Mareecha [This part is taken from 35th Sarga and also from Adhyatma Ramayanam] Story in Brief: Ravana heard what Soorpanakha said. His mind was fully occupied with Sita. He could not sit in darbar. He made his chariot ready and sat in it to go and see Sita. Before going to Ramas Ashram to
64~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

see Sita, he went to the ashram of Mareecha on the way. Mareecha welcomed him and worshiped. He asked Ravana why had came again in such a short time? Ravana wanted the help of Mareecha [This part is taken from 36th Sarga and also from Adhyatma Ramayanam] Story in Brief: Ravana said Uncle! I am in trouble. I came to seek your help. I appointed my brother Khara and many other rakshasas in Dandakaranya and rule on my behalf. Under the rule of Khara, all of our people were living in peace by harassing Maharshis and brahmins. You know all those things. Khara and others attacked Rama with several deadly weapons. Rama alone killed Khara, Dushana and all other soldiers. Because of Rama, all the Maharshis and brahmins in Dandakaranya are liberated. They are all doing tapasya and performing yagnas freely. All the more, his nature is not good. He is a fool, cruel, greedy and does not have any control on his senses. He is an unrighteous person. He did irrepairable damage to all of our people. Rama was proud of his strength and cut the nose and ears of my sister Soorpanakha. Hence I have come to kill Rama. After coming here I changed my mind. Instead of fighting with Rama, I want to abduct Sita as a matter of revenge. In this matter, I came to seek your help. If you are by my side, even Devatas cannot stop me. Oh Mareecha! Nobody else can help me, except you. You know many mystic Powers. With the help of your mystic Powers, you transform your self into a golden deer. You move around the ashram of Rama and see to it that Sita desires you in the form of golden deer. If she requests Rama for getting her the golden deer, he will not say no. When Rama comes out to catch you, you run deep into the forests. In the mean while I will go into the ashram and abduct Sita. Rama will become weak with the grief of Sita. Once he becomes weak, I can kill him easily. On hearing Rama s name, Mareecha was terribly afraid and his face became very pale. He folded his hands before ravana and began telling him what will be in his welfare. Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~65

Mareecha good advice to Ravana [This part is taken from 37th Sarga and also from Adhyatma Ramayanam] Story in Brief: Mareecha said Oh king! There are many people who can talk sweet words. But those who seek your welfare, who speak truth only, they will become your enemy. Your mind is disturbed because your people were killed. Had your spies informed you about Rama, this situation could have been averted. Rama is valorous and righteous. He is comparable to Indra and Varuna. If you develop enmity with Rama, the entire rakshasa community will vanish from the face of earth. I have a feeling that Sita was born only to kill you. Because of you, I am also landing in trouble. All these years you ruled peacefully without any opposition. By your abducting Sita, you are going to loose all your empire. The king who entertains such sinful thoughts will not only destroy himself but also destroy all his countrymen. Rama was not banished by his father. He never committed any offence. He is not a bad kshatriya. On the other hand, he possesses all divine qualities. To make his fathers promise true, he obeyed the orders of his father and came to live in Dandakaranya. Rama has read Vedas and sastras. He has total control on senses. He is not a lustful person. What all you said about Rama are untrue. Rama is an embodiment of dharma. If you want to separate Sita from Rama, it is as good as separating light from sun rays. Dont entertain such a sinful thought of abducting Sita from Rama. Rama is like fire. Ramas arrows are like the burning wood. Hence dont jump into the pyre. Sita is more than his life. She is a chaste wife. She always follows him like a shadow. The moment you see Rama, you are destained to die. If you have any taste for your life, you go back to Lanka and live peacefully. Your brother Vibhishana is a righteous person. He knows all dharmas. You consult him. He will give you the right advice. You go as per his advice and save rakshasa community and your kingdom. [Tatwam: Pratyuvaacha Mahaapraajno Maareecho Raakshaseswaram 1.
66~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

These are the words of Mareecha. Valmiki Maharshi knows the past, present and future. He has used appropriate adjectives to make the readers to understand the Bhagavat Tatwam. Praajnatvam is the essence of all Upanishads. What more knowledge one should have than this? Hence we are to know Mareecha as a jnani. That is why he lost his life in the hands of Paramatma and remembered his name in his last moments. Since he did not have the rakshasa nature at that time, Maharshi used that adjective.] Mareecha tells about the strength of Rama [This part is taken from 38th Sarga and also from Adhyatma Ramayanam] Story in Brief: Mareecha said Ravana! Long ago I use to harass Maharshis with my strength of thousand elephants. On hearing my name, all the people and tapasvis use to shiver with fear. At that time, Viswamitra dedicated for a yagna. He brought Rama to protect his yagna. At that time, Rama had not even developed moustaches. He was wearing a single garment since he was unmarried. He looked as pleasant as full moon. As I was also at the peak of my strength and had several boons, I entered the ashram of Viswamitra. I saw Rama and Rama also saw me. Ignoring that he was a small boy, I entered into the ashram to spoil the yagna. Rama shot an arrow towards me. With the power of that arrow, I was thrown away for hundred yojanas distance and drowned in the ocean. He killed all other rakshasas who accompanied me. I alone survived from his ire. Afterwards, I regretted for my ignorance. Ravana! I am telling you my old experience in your own interest. If you are adamant, you will certainly land into difficulties. Not only you but also all rakshasa community will be destroyed. Now all rakshasas are living comfortably with their wives and children. Why are you landing them into troubles? Oh king! You are supposed to protect your people. But, because of this, they are going to be destroyed in front of you. Will there be more severe sin than this? All your wives are beautiful as apsarasas. You enjoy all comforts with them. There is no bigger sin than having a desire on anothers woman. You protect your glory, kingdom, family and people. I once again appeal to you not to abduct Sita. Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~67

[Tatwam: Sobhayan Ivoditaha 15. Mareecha said Ravana! At that time, Rama was a young boy, unmarried and did not even develope moustaches. When he stood with a bow and arrow all Dandakaranya became lustrous with his tejas. Even Tanisloki has commented as a rising moon. Why? Because of his splendor all the Dandakaranya has become lustrous. One may ask how a raising moon can spread so much of lustre? Perhaps the comparison is made keeping in mind the rising and spotless character of Rama. Mahakavi Valmiki must have kept this in mind while using this comparison. Mareecha meant that Ramas presence was pleasant. In fact the presence of Paramatma will keep everyone pleasant. However its experience will differ depending on their Karma phalams. Hence the presence of god is auspicious to all. Devaa Apyasya Roopasya Nityam Darsina Kaankshinaha even Krishna Paramatma also taught the same. In spite of learning Vedas, doing tapasya, giving hefty donations, performs yagna cannot have the glimpse of Paramatma without devotion. This is also known as Ananyabhakti . Yo MaamPranasyati 30 Lord Krishna also taught the same. Ananyabhakti is defined as a mix of bhakti, jnana and vairagya. This part of the story teaches us that we are to develop Ananyabhakti to attain Poornaphalam. Maam Tu Krutatvaraha 17-18. These are the words of Mareecha. Oh king! I entered the ashram and saw a young boy wearing bow and arrows. I ignored him since he was a boy. Asambhraantaha = which means, Rama tied the string after seeing Mareecha. This means that Rama has neither experience in a battle nor had any time sense. The hidden meaning is that he understood that Mareechas time was not yet ripe to kill him. So he delayed stringing his bow till Subahu and others arrive. This only reveals the Ramas Sarvagnatvam. Since Mareecha understood the mind of Rama, he remembered his old experience and advised Ravana. Mareecha said Mahaadayam Baala Edi Raaghavamavajachan which means out of ignorance, I looked at Rama as a young boy and neglected him.
68~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

From these words it is to be understood that Mareecha has understood Rama s Bhagavat Tatwam . Though Mareecha was a rakshasa since he was in the presence of Paramatma he had the knowledge and grace of god. In this chapter in each word of Mareecha denotes the Bhagavat Tatwam of Rama. He further clarified from the following words that Rama is Paramatma Nechataa Machetanaha 20. He further said that he was made unconscious and thrown away to hundred yojanas distance.] Mareecha tells Ramas power [This part is taken from 39th Sarga and also from Adhyatma Ramayanam] Story in Brief: Mareecha said Ravana! When I was thrown into an ocean I did not get discouraged. I took the help of a few more rakshasas and came back to Dandakaranya. This time I and a few of my companions took the form of deers. We wandered around the muni ashrams, frightening them and killing many of them. One day, I saw Rama and Lakshmana wearing Jata and valkala in Dandakaranya. Sita was also with them. We all went close to them. Since I was in the form of a deer he did not notice me at first. Since I had an experience of his arrow, I kept little away at first. But then, we went near him to kill him. Rama shot three arrows at us. Since I know the power of his arrows, I could get away from their path quickly and escape from those arrows. However the arrows struck my friends and killed them. Oh king! While the arrow of Rama chased me I was running for my life. While I was running, I had the dawn of wisdom in me. From then onwards, I stopped indulging in cruel acts. I developed control on my senses; accepted a munis life and started living on fruits and roots. From then onwards, Ramas form is chasing me like Yama even in my sleep. I am seeing Rama in all forms. Even the word R is frightening me. Since I tasted the ire of Rama twice, I am telling you as a matter of caution. Even Bali chakravarthy and Namuchi also cannot fight with Rama. In spite of hearing so much from me if you still want to fight with Rama you can fight. I cannot come with you and loose my life. Oh king! Khara and Dushana were provoked by Soorpanakha, fought with Rama and got killed. Now you are also provoked by Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~69

Soorpanakha and came to fight with the same Rama. He will destroy you and your kingdom. This is the reality. [Tatwam: Samudrbaanta Vichetanaha 13-26. These are the words of Mareecha. He told about the power of Ramas arrow. However I escaped from his ire and became a muni living on fruits and roots. The special meaning is commented as Mukta iti Palaayiteshu Raamasaraa Pravruttee Riti Bhaavaha by commentators. This means, the arrow of Rama will not do any harm to the people who are running away. The arrows of Paramatma act as per his will. Arrows do not have any extraordinary power of their own. The will of Paramatma at that moment might be that, Mareecha should not be killed and the other rakshasas are to be killed, because Mareecha is going to be useful for the divine cause later. This thought of Rama reveals his sarvagnatvam. Even the war rules says, that one should not kill a person who is running away from the battle field. Mareecha said that he was afraid of Rama even he was in sleep. Which means Paramatma is kind to all those who even hate him. Their experience of the ire of Paramatma alone will make them frightened. Even the Geetha Vakyam Samam Gatim 28 is expressing the same meaning. Bhagavat darshanam makes a man pure and fortunate irrespective of earlier sins.] Ravana put pressure on Mareecha [This part is taken from 40th Sarga and also from Adhyatma Ramayanam] Story in Brief: Though Mareecha advised good words they did not entered into the ears of Ravana and said Oh Mareecha! You are trying to make me a coward. After all Rama is a human. He is a sinner and ignorant. Are you trying to frighten me? Rama is an ignorant man, who respected the words of a woman and lost his kingdom. Can you see anywhere a coward like him? I will not spare Rama who killed Khara who is dearer to me than my life. I will abduct Ramas wife and take revenge for this. I need your help. If I want to do anything nobody can stop me. Even Indra and Devatas cannot stop me. Hence dont say no to me. Oh Mareecha!
70~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

A wise minister should always tell with obedience whenever the king seeks his advice. Even then if those words are not palatable to the king he should not tell them. He should tell only good and sweet words. Oh Mareecha! Though you tell good words, they should not be with disobedience. A king possesses the amsa of Indra, Chandra, agni, Varuna and Yama. He will be as hot as agni, as valorous as Indra, as cool as Chandra, as judicious as Yama, as pleasant as Varuna. Since I have come to your house you should not talk whatever you want. Had I asked you, you could have advised me all those things. I did not seek your advice. Hence, now you obey my orders. I will tell you how it is to be done. Oh Mareecha! You are very good in mystic powers. You transform yourself into a golden deer, go to Ramas ashrama and wander there till Sita notices you. She will certainly request Rama to bring the golden deer for her. Rama will run behind you to catch you. You take him deep into the forests. There you shout, Haa Lakshmana! Haa Sita. Your cries should reach Sita so that she might drive Lakshmana for the help of Rama. At that time, Sita will be alone in the ashram and I will abduct her. Oh Mareecha! You should do this help for me. I will give you half of my kingdom. I am confident that you will succeed in this. You go as a golden deer. I will follow you. In this manner I will have Sita without fighting with Rama. I will abduct Sita and take her to Lanka. If you refuse to do this, I will kill you now itself. I never slept without achieving what I wanted to do. [Tatwam: In Adhyatma Ramayana it is said as Iti Nischitya Maramam Raamaadutthaayavegataha sarga 62. The intention of Mareecha is to have death in the hands of Rama because he can be relieved from rebirth. If he is killed by Ravana he is certain to go to hell. This is the thinking of Mareecha. This means, he is aware that Paramatma has manifested in the form of Rama . The thought of Mareecha itself will bless him with mukti. Bhagavatgeetha chapter 5 sloka 10 also reveals the same meaning. The thought of Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~71

Paramatma will come at the last moments only based on their Karma phalam. That is why Krishna Paramatma advised all to remember Paramatma always. That will help us in remembering the god in the last minute also. One may ask, is it not against the theory of Karma? It is not. Because, only those who do virtuous acts will have the thoughts of godas their last thoughts.] Mareecha teaches again good words [This part is taken from 41st Sarga and also from Adhyatma Ramayanam] Story in Brief: On hearing the words of Ravana Mareecha also became furious and said Ravana! Who advised you to abduct Sita? He is really your enemy in the mask of a friend. If you insist on abducting Sita, it is certain that you, your sons, ministers and all people of Lanka will die. He gave you this advice only to get you killed in the hands of Rama. Ravana! When you are travelling in the path of adharma, it is the duty of your ministers to caution you. If they dont give good advice, you can even kill such ministers. No sin will touch you. Since your ministers have become irresponsible, you are caught in a whirl pool of sins. The minister will get dharma, artha and kama fulfilled because of the king. If the king doesnt travel in the path of dharma, the minister will loose everything. Not only the minister, but the people also will loose. Hence the people and ministers are to protect their king. Ravana! If the king becomes cruel and immoral, he cannot retain the kingdom for a long time. The people who live under his rule will decline like the goats under the protection of a wolf. Oh king! You are cruel and you dont have control on your senses. As such, the time has become ripe for you and your people to get destroyed. Unexpectedly I am also caught in between. I am not worried about myself. I am worrying for you, your ministers, sons and all others that are going to be killed by Rama. I prefer to die in the hands of Rama instead of getting killed in your hands. [Tatwam: Amaattyaih Raakshasa 11.
72~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

These are the words of Mareecha. Ravana! The ministers are to advice their king who becomes unrighteous. But your ministers are not advising you. Therefore they are loosing dharma, artha and kama. While practicing dharma and procuring ardha one should control Kama. Then only it will be called as dharma. Such dharma will pave way for mukti. Otherwise one cannot attain mukti. Who follows dharma, artha and kama should also able to win control on senses. The adjective used as Samivai Gunyaat Itare Janaah Praapnuvanti which means, the person who rules the country, if he becomes cruel, all the people will follow him. As said in Kaarana gunaah kaarye sankraamanti. Even Manusmruti chapter 72 sloka 26 and 108 also reveals the same dharma. ] Ravana and Mareecha go to the ashram of Rama [This part is taken from 42nd Sarga and also from Adhyatma Ramayanam] Story in Brief: Mareecha tried to convince Ravana in several ways but he could not succeed. Finally he said Ravana! Let us go. Ravana said Oh Mareecha! Now you said like a hero. I am happy for your loyalty. Now I am seeing the real Mareecha. Talking like this, they both went on a chariot up to the ashram of Rama. Mareecha said This is Ramas ashram. Let us commence the work. Saying so, Mareecha got down from the chariot; took the form of golden deer and started moving around the ashram. The deer was very beautiful and it mingled with the other deers. It went very near to the ashram and then went back here and there so as to attract the attention of Sita Devi. Other deers which smelt the golden deer were running away with fear. Mareecha was also tempted to kill and eat but he was conscious of Ravanas orders. At that time Sita Devi came out of her cottage and saw the beautiful golden deer. Mareecha understood that she is getting into his rap.

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~73

[Tatwam: The time is ripe for Mahamaya, in the form of Sita, to commence her work. She is capable of creating all Brahmandams at her will. As such it is not difficult for her to smell the intentions of Mareecha. Tasminneva Samudaikshata 30-33. While Mareecha was going around the ashram, Sita Devi came out to pick up flowers and saw this beautiful golden deer. It was very unusual and she had never seen such a beautiful deer. She called the deer in a friendly way. The time has come to call her husband to kill the rakshasa Na Hi Kaaranam Vinaa Kaaryasyo tpattihi which means there is no action without a reason. [This part of a story is said in Adhyatma Ramayana as follows] In Adhyatma Ramayana it is said in plain words as - Adha Vinayaanvitaa Sarga 22 sloka 1-5. While reading Ramayana one has to remember that Rama is Paramatma and Sita is Mahamaya. If one reads not keeping the above fact such reading of Ramayana yields no phalam. Adha Raamo Pi = which means Sita thought first and Rama thought it later. Why? Because, Rama was Saguna Brahma and Niranjana. He will be under the control of prakruti who is his will power. They are inseparable. Since they saw Mareecha, they were not astonished but felt happy. Having known about Ravana, Rama called Mahamaya as Oh Sita! Even Lakshmana should not know about this. Janaki Meva Chassmrunu = you listen to my word. Which means I will go behind this golden deer. Ravana will come in the form of a sanyasi. You keep ready a shadow of yourself before Ravana comes and keep her in your place. You enter into the flames and watch invisibly for a year. After I kill Ravana you come out from the fire and reach me. This is what Rama told Sita. Since Rama said that Ravana is going to come to you in the form of a sanyasi Adhyaatma ratiraaseeno Brahmaadhigacchati Adhyatma Ramayanam Sarga 26 sloka 49-85. This means that, since he needs your grace, Ravana will come to you first, to attain mukti.
74~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

Bhagavatgeetha reveals vide Daivee Maamajamavyayam chapter 2 sloka 14-25. Those who takes shelter in me can pass through Mahamaya and can reach me. What does it mean? The will power of Paramatma is Triguna swaroopini. No one can go against her will. For those who worship and take shelter in me can easily go beyond Mahamaya. Which means, according to the Sookti Tadanu Pradhaana Dvaaraa Raajadarsanam Kartayam only he who worships Mahaprakruti and has her grace, alone can reach the Nirguna Parabhrama . Some people mistook that if they take refuse in Paramatma, they can escape from Mahamaya. It is a meaningless thought. Can we say Duratyaaya Mama Maayaa? Those who take shelter in Paramatma will not get into Maayaa? That is not correct. The second sentence of Bhagavan is that one cannot know me when I am associated with yogamaya. Those people do not know that I am above birth and death. In other words, I will remain above yogamaya without a name, form and action. Nobody knows that nothing can touch me. This is the essence of these slokas. Without the first Upasana with Gunas, how can they attain the second, namely, Jnanam? In the beginning one should practice a desireless Sagunopasana. With that pure knowledge Sarvabhootasta Samadarsanaha one should see all objects as Bhagavat Swaroopam. Once he attains that state of mind he will become mukta. Worshiping prakruti means, know it as Sagunopasana. Bhagavati means - ignorant people think that it is a woman. It is the same, if one calls Bhagavan a man. Whoever imagines him in any form, he will takes such a form and appears before him. In other words Paramatma is neither a Purusha nor a woman nor an impotent. In Valmiki Ramayana the Bhagavat Tatwam has been said in a hidden way. There is no doubt in saying that Rama is none other than Paramatma. Such a Paramatma has understood his future course of action as provoked by Mahamaya in the form of Sita and conducted himself in accordance with the worldly practices. Some people criticize that Rama is such a manifestation of Paramatma who does not know his own self.] Rama goes behind golden deer [This part is taken from 43rd Sarga and also from Adhyatma Ramayanam] Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~75

Story in Brief: Sita came out of her cottage to collect flowers and saw a beautiful golden deer moving around her cottage. She shouted and called Rama and Lakshmana with excitement. Lakshmana said Brother! This is not a real deer. It appears to be another mystic appearance of Mareecha. He must be wandering here with an ulterior motive. He will be cheating many tapasvis in different forms. He has killed many kings and tapasvis and ate their flesh. Rama! Did we ever see a deer in gold and studded with gems? This is something a mystic magic of Mareecha. Since Sita was fascinated with the deer she brushed away the words of Lakshmana. Sita said Prabhu! I am fascinated with this pretty deer. You go and get it for me. I can play with that when you are away. I will take it with me to Ayodhya after exile so that all your mothers will be surprised to see such a beautiful deer. In case you cannot catch with life I shall carry its skin to Ayodhya. I can sit on it and meditate. Though it is not etiquette to command you but I want it and therefore, I was forcing you. You do not mistake me. Rama also looked at it and was fascinated by its beautiful stature. He has decided to get the animal to Sita and said Lakshmana! Sita asked for this golden deer. Till now, she has not asked me for anything. I want to bring it for Sita and make her happy. Lakshmana! Kings kill animals for entertainment. Some kill for its flesh. Though the kings come to forests on the pretext of hunting, they found valuable treasures in the form of gold, gems and many valuables also. They carry them and fill them in their treasuries. Lakshmana! Those who have a desire on an object, is called Arthi. Once the object is secured, it will be known as Artham. This is how economists and scientists of ethics define Arthi and Artham. Those who secured and preserved it is known as Artha sampadhana para. Lakshmana! I am not going to leave the skin of this animal. I and Sita will sit on its skin and meditate. Lakshmana! You are telling that it is a mystic magic of Mareecha. Even if we assume that if this is the wicked rakshasa, it is our duty to kill him. Mareecha is a wicked, cruel rakshasa and has killed many tapasvis. Hence he has to be killed. Lakshmana! I am a follower of dharma. I have won control on my senses. For me, no wicked person should live on earth. As Agastya killed Vaatapi, I will also kill Mareecha.
76~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

Brother! You protect Sita. I will go behind this deer and come back with it. Since you are alone you keep Jatayu, the Bird King, also by your side. [Tatwam: Sankamaanastu Samsayaha 5-7. These are the words of Lakshmana. Lakshmana suspected the animal at the first sight and said Rama! This is another mystic magic of Mareecha. He must have created this animal. This is certainly a maya . The Sookti Sataamhi Pravruttayaha also tells the same. Both Rama and Lakshmana saw the animal but Lakshmana could understand its tatwam. This is, because he is a devotee of Rama. The mind of a devotee will be always calm and pure. So he could know its real tatwam. However since he is a devotee he did not contradict vehemently. That is why Bhaanumat Gandharva Purasannibham which means it looks so pretty and surprising that it will not stay long. That is why it is called as Gandharvapuram. Banumat = looks pretty but it lives for a short period. In the same manner this animal is also one of the creations of Mareecha. The beauty is nothing but an illusion. Comparing Mareecha with Gandharva Nagaram means - it vanishes by itself within short time. In other words Mareecha also will be killed by his own mystic magic. Maharshi is suggesting that you are only an instrument in killing Mareecha. By saying Esha Maayaahi nasamsayaha Maharshi has stressed it again. Some critics say that you yourself provoked the action which you are to act upon later. That is a fact. Paramatma alone is all actions. Since he alone knows the reality of Mahamaya, he provoked all the people that are required for the divine cause. That itself is Bhagavat Tatwam. Bhagavatgeetha sloka 25 chapter 3 also confirms the same meaning. [Adhyatma Ramayana] Ta Dheti Satyaraha sloka 7-10 Sarga 7. In both the Ramayanas the story remains same. But there is a slight difference in the tatwam. Let us examine this. Rama, though he is a Sarvagna, must keep Sita happy. So, he went behind the deer. Mahamaya in the form of Sita, is living in the presence of Paramatma. As such, from where did the separation come? Though it appears separation, they are really Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~77

always together. Can anyone separate the burning power from agni? In the same way, nobody can separate Paramatma and his will power from the Mahamaya. So abduction of Sita is only an illusion created by Mahamaya. She was in front of Rama in the form of a jyothi. In this part, prakruti provoked Paramatma to run behind the deer like an ignorant person. The thought then is that, only by such creative action, they can deliver their avatara phalam to the people of all times to come.] Mareecha gets killed [This part is taken from 44th Sarga and also from Adhyatma Ramayanam] Story in Brief: Rama asked Lakshmana to stay back for the protection of Sita and ran behind the deer. Mareecha who is in the form of a deer was frightened and ran deep into the forest. While Rama was chasing, the deer appeared some times nearer to him and some times suddenly disappeared. In this manner, he took Rama deep into the forests. Rama was tired and about to take rest under a tree. He noticed the golden deer grazing in a herd of deers nearby. Rama again stood up and chased. Rama lost his patience after some time and released an arrow as Brahmastra . It hit Mareecha on the chest and he fell down. Mareecha took his own form while dying and fell on the ground like a mountain. Mareecha understood that he was going to die in a short while. He cried in the voice of Rama as Haa Sita! Haa Lakshmana! and died instantly. Rama thought in himself, this rakshasa cried in my voice seeking help from Sita and Lakshmana. Hearing my voice, Sita might become nervous and force Lakshmana to go out for my help. If that happens, Sita might become alone in the ashram. This thought itself made Rama frightened. In the mean while, Rama killed another spotted deer and started moving towards ashrama with its flesh. [Tatwam: Nihatya Sasaaraabhimukhastadaa 27. Rama killed another deer and carried its flesh and went towards the ashram. This part tells us the play of Paramatma who is in human form. Sita asked him to bring the animal with life. Failing which she wanted its skin. But she
78~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

did not ask him the flesh. However he searched for another deer, killed it and carried its flesh. Why? Rama did not want to go to the ashrama immediately after the death of Mareecha because Lakshmana is to leave the ashram in search of him. Then only Ravana will have sufficient time to abduct Sita. If he goes to ashram the abduction of Sita might not be completed. Hence he took maximum time in reaching the ashram. [Adhyatma Ramayana] Yannamaajnopi Suraha sloka 19-24 Sarga 7. In both the Ramayanas the story remains same. But there is slight difference in its tatwam. When Mareecha was fell down hit by the arrow of Rama, a tejas came out from his body and got absorbed in Rama. All devata communities looking from the sky were astonished. Irrespective of whether one is a Brahmin, a rakshasa or a sinner, they will attain mukti provided he remembers the name of god in the last moments of his life. This is what all devetas spoke to each other and went to their places. In Valmiki Ramayana it has been stated in a mild way. Whereas in Adhyatma Ramayana, the same is said in clear words. Lord Krishna also taught the same meaning as Antakaalecha Samsayaha 5. One may question that will it not contradict the theory of Karma? Since this is a special occasion, the general rule does not apply. That is why Mareecha s soul got absorbed in Rama in the form of jyothi . In Mahabharata we will find the drone and the Karnas souls also getting absorbed in Paramatama in the form of jyothi.] Lakshmana goes in search of Rama [This part is taken from 45th Sarga and also from Adhyatma Ramayanam] Story in Brief: Sita and Lakshmana heard the false cry of Mareecha. Sita became perturbed and said Lakshmana! Your brother is in danger. Have you not heard the voice of your brother seeking your help? You start immediately and help him. However Lakshmana did not either reply or move an inch. His mind was fully filled with Ramas order to protect Sita. Sita was upset looking at the motionless Lakshmana. Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~79

Sita said Lakshmana ! Why are you not going to help your brother? You are an enemy in the mask of a brother. I understand your wicked plans. You developed lust for me. Hence you are wishing for the death of Rama. That is why you are standing motionless. Though you came to the forests on the pretext of serving your brother, in fact you dont have any love or devotion for him. While Ramas life is in danger, you are standing here on the pretext of protecting me. This has no meaning. Protecting Rama who is in danger is your first priority. Lakshmana said Oh mother! Nobody can win over Rama including Indra. It is not fair on your part to speak such harsh words against me. However I cannot disobey my brothers order, leaving you alone. You stop grieving for Rama and keep your mind steady. Rama will kill the rakshasa and come back in a short time. What we heard is not the real voice of Rama. This is the voice of Mareecha. Anticipating some trouble he has instructed me to stay here and protect you. Hence I will not move out. Rama killed all rakshasas in Janastanam in a short time. So they are all waiting for the time to take revenge on him. Rakshasas are known for their mystic arts and can change their forms and voices also. Hence you dont grieve for Rama. Sita became furious and spilled fire from her eyes. She said Lakshmana! You are born to spoil the glory of ikshvakus. You are a cruel person. In spite of my requesting, you are not moving out. It is evident that you have wicked plans in your mind. Now I understand that you and Bharata must have planned to kill Rama. Even if you succeed in your evil plans, I will not look at another person except Rama. I will kill myself and die. This is truth. On hearing Sitas words, Lakshmana bowed his head with shame. He could not stand on his legs. Mother! I dont reply your words, because I am worshiping you like a devata. This type of words are common for women to speak. Woman are timid. They talk whatever they feel, like to achieve what they want, at that moment. They cannot discriminate between dharma and adharma, good and bad, while talking. Their nature is same in all lokas. They are cruel, timid and speak adharma. I cannot bear such words. What all you talked are lies. Pancha bhootas and the Devatas living in this forest are all witness to it. I will stand to obey the orders of my brother.

80~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

On hearing Lakshmanas words, Sita was more agitated and said Oh Lakshmana! If Rama did not come I will drown in Godhavari or hang myself or roll from this mountain and die. But I will not touch another person even with my foot. By saying so she cried loudly banged her stomach with her hands. Looking at her grief Lakshmana consoled her, took leave from her and moved to meet Rama. [Tatwam: Artsvram Govrusham 1-3. Lakshmana was not aware that he was talking to maya Sita and hence he was hurt by her words. Bhartassadrusam Tamaartasvaram Vjnaaya Seetaa lakshmanahuvaacha Sita heard the voice of her husband and said it looks like Ramas voice. Sadrusam Vijnaaya which means, Sita knows that it was not Ramas voice. However she insisted Lakshmana to go and help his brother. Vidvaa Prasavavedanaam according to the above Sookthi, Rama alone knows the intentions of Sita. In the same way Ramas intentions are known only to Sita. Others cannot know about their intentions. Here Sita was anxious to favour the world with her Avatara phalam quickly. Initially she suggested to Lakshmana in a soft manner. In spite of her appeal, he did not move. Normally a chaste wife will show anxiety to see her husband if he is in danger. But with soft words, he is not inclined to move an inch from that place. But she has to force Lakshmana to leave that place as early as possible. Hence the maya Sita is pretending so as to favour the world with her avatara phalam without any delay. She thought unless she turns out to be harsh she cannot send Lakshmana away from the ashram and said Akrandamaanam Vane which means Lakshmana! Rama is anxiously waiting for your help to kill rakshasas. Hence you go and join him. If you delay, the divine cause will go waste. Na Jagaama Raaghavam 5-6. These are the words of Sita. Lakshmana! If you are not going to protect Rama though he is in trouble I will consider you as an enemy in the mask of a brother. Her anxiety was that the time was ripe for Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~81

Ravana to come and abduct her. Since Lakshmana is standing in the way of her avatara phalam, she has increased the sharpness of her words. Matmrute Naanagacchasi Which means Rama has gone too far for my sake and you are not moving from here for the sake of Rama. By staying here, you are not able to understand the inner meaning of Ramas order. She further clarifies as follows; Lobhaan mamakrute Raaghavam Naanu Gacchasi, which means, with a desire of protecting me, you are standing in the way of Ramas avatara phalam. Hence you start immediately and go to Rama. This is what Sita really meant. Vyasanam Te Stvaamaagataha these are the words of Sita Devi. She is blaming that Lakshmana has no love for her brother Rama. Yatrsathaa Stvamaagataha = Lakshmana you have come to serve your brother. When he is in trouble, why are you not going to him and sitting here to protect me? Her inner intensions are I do not need anybodys protection because I am already with Rama in the form of jyothi. From this, we are to understand that Sita and Rama are Prakruti and Purusha. Lakshmanenaiva Bhootale 20-26. These are the words of Sita. Lakshmana! I could guess your wicked plans. You have connived with Bharata and decided to kill Rama. I will not accept any man other than Rama as my husband. I will die in your presence. The hidden meaning of her words are what Valmiki Maharshi has told as Lakshamanam Satyavadinam which means whatever Lakshmana said was the truth. Sita knows it well. But if she is convinced with his words, her avatara phalam will go in vain. Hence she refused to listen to his good words. She became furious and said Tadvideshu Nrusam Seshu = not knowing the purpose for which Rama and myself have descented on earth you are obstructing our avatara phalam. Since you are going to be a part of our Avatara phalam, you also came with us to help Rama. She has futher intensified her attack by saying Either you yourself or you at the provocation of Bharata accompanied us with deceitful intentions. She tried in several ways to keep him away from the ashram before Ravana abducts her. In this manner she appreciated him under the cover of a blame. Ityuktaha dya tapta naaraacha sannibham 27-30.
82~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

These are the words of Lakshmana. Though he was offended with her harsh words he considered her as a mother and said his reply with folded hands. Not knowing her real intentions, he also abused the womenkind in general but respected Sita as devata. How can we say that Lakshmana did not become furious? Maharshi used two adjectives which are Jitendriyaha and Pranjali which means he said to her obediently with folded hands. Obedience cannot be seen where fury is ruling. Sita s harsh words alone made him to leave the ashram . Maharshi has taught a few more morals from the mouth of Lakshmana. Lakshmana said Bhagavatee = mother. Without using any discrimination, one has to obey the orders of a mother. Hence, Lakshmana said, I will go. This also supports the meaning of sruti vakya, Maatrudevobhava. Vaakyam Prati Roopam Tuna Chitram Stree Shu Maidhili which means it is the common practice for a woman to speak unpalatable words. We have to take the inner meaning as Aprati Roopam [Etadvidha mmani Yathyaahaaryam] Vaakyantu] which means Oh mother! Your matchless words are unusual among the women in the world. This is astonishing. Ordinary people cannot speak like you. Why? In this forest, rakshasas and cruel animals are moving freely. In spite of that, you have decided to stay alone for the sake of your husband. This is unusual.] Ravana goes in the form of a Sanyasi [This part is taken from 46th Sarga and also from Adhyatma Ramayanam] Story in Brief: Lakshmana went into the forests in search of Rama. Sita was alone in the ashram. Ravana was waiting outside for such an opportune time. He transformed himself into the form of a sanyasi and went into the Ashram. Looking at Ravana, all the trees and plants were also frightened. The wind became still. Ravana went to Sita and addressed her as follows, You are Charming in golden colour! You wear silk garments. Your face resembles a lotus flower. Who are you? You look auspicious. Your waist is just a handful. Are you Parvati Devi? Are you vana devata? Are you lakshmi? Your teath are sharp and bright. Your Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~83

eyes are broad and quiet. Your hips are fat. Your thighs are like the trunk of an elephant. Your breasts are round and pressing to each other. They are as big as palm fruits. Your face is smiling and all this gives you a pretty look. As the river captivates its banks, you are captivating my heart. I have not seen such a beautiful woman in my life. Why are you living in the forests though you are so beautiful and arew at your prime age? My mind is confused looking at you. You dont stay here. This place is not safe. Many rakshasas are living in janastana. You are supposed to live in a palace and to wander in pleasure gardens. This forest does not suit you at all. You must have such a husband who can provide you valuable ornaments, good garments, delicious food etc. Who are you? Do you belong to the Rudras or any other divine community? Even Devatas are afraid to live in this Janastana. How are you living alone in this dangerous forest? Sita worshiped the guest and showed him a place to sit and said Oh superior Brahmin! This seat we normally offer for Maharshis to sit. You can comfortably sit on it. You accept my worship and bless me. While she was talking, Ravana was thinking in himself how and when to abduct her. [Tatwam: Indriyaanaam Samupaagamat 2-3. Ravana who was waiting for an opportunity entered the ashram of Rama in the form of a sanyasi. In Treta yuga there was no sanyasasrama. Maharshis did not adopt sanyahsrama. In those days, the word avadhuta was more popular. In kruta, tretaa, and dwaapara yugas, Brahmins used to be upasakas and performed yagnas. This is what we learn from puranas. Most of them were worshipers of Devatas. Though there was no separate sect like sanyasis, people lived with vairgayam. Probably, those with such vairagyam were called Sanyasis. In the present context, Ravana transformed himself into a sanyasi and came. This form of Ravana can also be said to be that of a tridandi. Manusmruti chapter 126 sloka 10-11 has more clearly described the attributes of tridandi. Taamapasyattato Bhayaadgodaavaree nadee 5-7. Ravana entered the ashram when Rama and Lakshmana were not there, as the darkness entered in the absence of sun and moon. Even the nature was frightened with his presence. The hidden meaning
84~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

in this sloka is that Valmiki Maharshi has addressed Sita as Baalaam; Which means she is actually a shadow of Sita. Otherwise he would have not used the word Baalaam. Therefore we are to presume that Sita is with Rama always. Prakruti and Purusha are inseparable. Hence Maharshi has used the word Baalaam. As the sinful planets Angaraka and others looked at Rohini in the absence of Moon, in the same way Ravana also approached Sita. The Sun is not considered as a sinful planet and hence Maharshi said as Yadhaa Ghaavaha. What is the inner meaning in it? In astronomy, Rohini is depicted as a chariot. Kuja and Sani break that chariot. This will do harm to all lokas. Had it been broken by Angaraka the damage would be much more severe. Hence the above comparison is stated in the present context.] Sita replies to Ravana [This part is taken from 47th Sarga and also from Adhyatma Ramayanam] Story in Brief: Sita thought that he might curse her if she did not reveal about her identity and said Oh superior Brahmin! I am the daughter of king Janaka, wife of Rama. My name is Sita. We belong to Ikshvaku family. I lived in my father in laws place for twelve years and enjoyed all comforts. In the thirteenth year, my father in law proposed the coronation of my husband. My mother in law, Kaikeyi, insisted to avail two boons given to her and my father in law has obliged her. Those two boons are that Rama must live in forests for fourteen years and her son Bharata must be coronated as king. My husband obeyed the orders of his father and made his promise true by coming to these forests. Hence we are to live in Dandakaranya for fourteen years. My husband is of twenty five years old and I am eighteen years. My husband is having all virtuous qualities and he is pure by speech, action and thought. He is auspicious and keeps all people happy. Rama donates to others but does not receive anything. He speaks truth. He never told a lie. That is his vrata. Rama has a step brother by name Lakshmana. He is much devoted to his brother. He also came with us to serve his brother. We three are living in this cottage. My husband has gone out Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~85

to bring meat. He will come back in a short time. As soon as he comes I will serve food to all of you. Oh superior Brahmin! I told you what all you wanted. Now you tell me who you are? What do you do in this forest? What is the purpose of visiting our ashram? Ravana said Oh Sita! I am Ravana, the king of rakshasas. Even suras and asuras cannot fight with me. Oh spotless woman! Your complexion is like gold and looking pretty. You look more beautiful in your silk garments. Having seen you I dont feel like seeing the face of my wives. I brought many women from many places. You marry me and become my principal queen. All my wives will serve you. My city is in the middle of an ocean. There are so many pleasure gardens in my city. If you can become my wife, we can wander freely in all those pleasure gardens. If you agree to be my wife, five thousand well decorated maids will serve you. Sita said Oh rakshasa! My husband is like a mountain. Nobody can shake him. He is as valorous as Indra. He is like an undisturbed ocean. Rama has all virtuous qualities and stands like a banian tree and gives comforts to whoever comes under his shadow. Rama has a broad chest with long arms. He is superior among all the men. He is as majestic as a lion. His face resembles full moon. He is glorious in all the three worlds. I follow him like a shadow. I am the chaste wife of Rama. Oh Ravana! You are like a fox, I am like a lioness. Know it well that you are trying to embrace mruthyu or the goddess of death. Since you are asking for the darling of Rama, it is evident that you are going to die in a short time. I am like sun light which you cannot even touch. You are trying to play with the teeth of the lion and cobra. Can anyone sleep comfortably after consuming poison? If you want to abduct Ramas wife, it amounts to that you are trying to carry the blazing fire in a piece of cloth. While talking to Ravana, Sita was frightened and shivered like a tender leaf. Ravana looked at Sita and wanted to frighten her further and said as follows : [Tatwam: Braahmanassaatithissaya Vachanamabraveet 2. Sita devi thought in herself that the guest might curse her if she refused to reveal about her. Hence she said all about her.
86~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

The following smrutis are also instructing that a house holder should not conceal anything from the guest. Because guest is considered as another form of Vishnu. If the house holder does not worship his guest ,all his punya phalams will be destroyed. Vide 1.Manusmruti is instructing as Navy Chaatithipoojanam chapter 32. 2.Vishnusmruti instructs as Atithiryasya vidhi poorvakam sloka 96. 3. Y agnavalkya smruti , Acharakandam instructs Dooraacchopagatam Poorvamagataha sloka 41. as

4.Parasarasmruti instructs asApoorvassruvan Nedi Ne sloka 46-49. Hence Sita Devi has followed the above tradition, not knowing that the guest was a rakshasa. Tvaam Tu Bhava 26-27 This means Oh Sita! I am Ravana. I defeated all devatas including suras and asuras. After seeing you my mind is refusing to live with my wives. The hidden meaning is Kausetu. gacchaami the moment I saw you, I became your devotee and lost desire on worldly matters including my wives and children. I am waiting for your vision since a long time. Dhanalaabhe Suvarnaabhaa Chintya Te Lalitaambikaa If a Sadhaka has a desire of the vision of his ishta devata he should the devata imagine in gold color, which is said in Brahmanda puranam. Here, dhanam means mukti. The vision of an Ishta devata is only for mukti but not for worldly objects. Jagat guru Sankaracharya also taught the same as Tatillekhaa tanveem Paramaanandalahareem 21. Pancha Yadi Which means Oh Sita! If you be my wife, you can decorate well and five thousand maids will serve you. The hidden meaning is to be read as Ho Sitaa Yadi Paracharishyanti which means Oh mother! If you bless me with your tejas, I and all my five thousand maids will serve you. Here it is suggested that the ishta devata is to be worshiped in the form a jyothi. In the earlier sloka it is said that great rishis also Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~87

meditate on you in the form of a jyothi and had your vision as Paraadevi. Tatillekhaatanveem. From this we can understand that meditation is more fruitful than the external worship. Atreya smruti chapter 42 reads as Na Hi Pam Ktipaavanaha which means one should fix his ishta devata in his heart and worship. This is the phalam for yogaabhyasam. In the present context Ravana said Oh mother! I want to worship you with form. My people also will have a glimpse of your vision. You visit my house. We are to understand that these are his inner feelings of Ravana. Here we have to learn that a sadhaka is to have mantropadesam from a guru and should fix the mantra devata in his heart and worship. The same was also taught in Bhagavatgeetha Sanaissanairuparamedbhudhyaa Nayet 25-26. As he advances in his spiritual practices his ishta daivam will stay in his heart like a motionless jyothi. At the end he will attain siddhi. Ravana shows his real form [This part is taken from 48th Sarga and also from Adhyatma Ramayanam] Story in Brief: Ravana became furious with the words of Sita. His eyes turned red and said Oh Sita! I am known as Dasakanta. I have ten heads on my shoulders. I am the brother of kubera. All devata communities are afraid of me like mrutyu, the Goddess of death. I defeated my step brother and took over his city of Lanka. He was afraid of me and took refuge in Himalayas. I went there also and grabbed his pushpaka vimanam. I visited all lokas in that vimanam. Even sun and wind god are afraid of me. My city, Lanka is more beautiful than Indra s Amaravathi. Ferocious rakshasas are guarding my city day and night. Lanka is very beautiful with golden mansions and pleasure gardens. If you marry me, you will enjoy all the comforts of Devatas. You will not like a short lived person like Rama. Though Rama is the eldest son, he is not valorous. Because he is a coward, he did not fight with his father Dasaratha and he came out to live in the forests. Oh Sita! Rama lost his kingdom. He is wandering in the forests in distress and is living a munis life. As such what comforts can you enjoy with him? Ever since I saw
88~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

you, I became restless as Manmatha has taken possession of me. Dont say no to me. Long ago Urvasi refused Pururava and repented later. On hearing Ravanas words, Sita became furious and said Oh Ravana! Kubera is worshiped by all lokas. You are telling such a noble person is your brother. Being a brother of such a glorious person can you speak to such low words? Are you not ashamed? You are a cruel and wicked rakshasa. If you have no control on your senses, you and your kingdom will be destroyed. You can survive even if you abduct Sachi Devi, the wife of Indra, but you cannot escape death from Ramas arrow, if you abduct me. Even if you have drunk nector, death will still be certain for you. [Tatwam: Bhraataa Prataapavan 2. Which means Oh Sita! I am Dasakanta , the brother of Kubera. Why has he brought the reference of his brother? Is it not irrelevant? In Lalitha upasana, chapter 372 sloka 76-82 is as follows. In the worship of sri chakra, all devatas including Indra and dikpalakas take their appropriate positions in worshiping Bhagavati. Ravana assumed Sita as Bhagavati. Like his brother, he is also a devotee of Bhagavati. Hence he is requesting for her mercy. Staapayitvaa priyam Varavaryini 15-19. Which means Oh Sita! Though Rama is the eldest son, he has no valor and hence his father gave the kingdom to Bharata. You leave that low human and live with me. As taught in Bhagavatgeetha Mayaadhyakshena Prakruti Syuyate Sa Charaacharam Ravana was praying Bhagavati in the form of Sita Oh Bhagavati! You alone are performing the creation, protection and destruction in the presence of nirguna parabrahma. Hence I request you to accept my prayer and make me fortunate. Though I am the king of all rakshasas, I came to worship you and not with Kama. Here the word Kama is to be taken as in chaturvida Purushartha. Oh Sita! You said that you cannot live without Rama. Here we have to take the hidden meaning of sloka as Yudhe Bhaajasva which means Oh Janaki! If you live in Lanka, Rama also will come in search of you. As such I will also become fortunate by serving him also. We have to understand the inner meaning in this manner then only we can have poorna phalams.] Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~89

Abduction of Sita [This part is taken from 49th Sarga and also from Adhyatma Ramayanam] Story in Brief: Oh mad Sita! However much I am praying you, you are unkind to me. Are you insane? Why are you giving a deaf ear? Should I lift the entire earth? Should I evaporate all the waters in the oceans? Even death is afraid of me. I will not allow sun to move. I shall break the earth into several pieces. I can change my form as I wish. After saying this, he came out in his original form and stood as Dasakanta with ten heads and twenty angry red eyes and said Oh Sita! I am the suitable husband for you. If you also agree for me to be your husband, I can take you to all lokas. I will not do anything which hurts you. I will worship you with flowers. You forget Rama and marry me. Rama left his kingdom to keep up the word given to a woman. He is banished from the country. Why are you hanging on to such a short lived human? What are the virtuous qualities that you are seeing in Rama? Why are you rejecting me? By saying so, Ravana caught hold of her. Hwe caught hold of her hair with his left hand and kept his right hand under her thighs; lifted her and started going from there. All Devatas were frightened at the terrible sight of Ravana. He sat in his chariot keeping Sita on his lap. Sita cried loudly as Rama..Rama , seeking the help of Rama and Lakshmana. Her cries resounded in the entire forests. Though Ravana was travelling in the sky, Sita continued her cries for help. She prayed all vana devatas to inform Rama about her abduction. While Ravana was carrying her, a huge eagle, Jatayuvu, heard Sitas cry. She also saw at Jatayuvu and requested him to inform Rama. [There is no Tatwam in this part] Jatayuvu teaches good advice to Ravana [This part is taken from 50th Sarga and also from Adhyatma Ramayanam]
90~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

Story in Brief: Jatayuvu heard the cries of Sita and said oh Ravana! I am the king of eagles. I am valorous and I follow Sanatana dharma. My name is Jatayu. Rama is the son of king Dasaratha. He is the ruler of all worlds. He is as valorous as Indra and Varuna. The woman you are abducting is the wife of Rama. She is a chaste wife of Rama. A righteous king should not have lust on anothers wife. On the other hand, you have to protect the wife of your fellow king. Will a righteous king have a low mind and commit such blemishful acts? As you protect your own wives, you should protect others wife also in the same way. Ravana! If one gets a doubt on artha, dharma and kama, he has to refer sastras. If they could not clear the doubts, they must approach the king. In that way, the king is the treasure of dharma , artha and kama . Oh king of rakshasas! You are a sinner. You do cruel acts. You are having the kingdom as if a sinner got a vimana to go to heaven. Though you are empowered as the king, you have not left your sinful and low thoughts. Rama is a righteous person. He did not commit any offence either in your kingdom or in your city. Why are you doing harm for such a person? Rama can do things at ease. You should not take vengeance and abduct Sita because he has killed your brother Khara for which Rama is not at fault. Khara came at the provocation of Soorpanakha and developed enmity without any reason. Fourteen thousand rakshasas attacked a single person. In spite of that, Rama withstood and killed all of them. Khara exceeded his limits. If you think in a cool way you yourself will realize that Rama was not at fault. Ravana! I was born sixty thousand years before and ruled my ancestral eagle kingdom. Now I have become old. I do not even have any weapons. You are equipped with shield and many weapons. You are much younger than me. In spite of that, I have decided to fight with you for the sake of Sita Devi. As long as I am alive, you cannot strut out an inch from here. Though I am old and without weapons, I will fight for the sake of dharma. [Tatwam: Jatayuvu fell down [This part is taken from 51st Sarga and also from Adhyatma Ramayanam] Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~91

Story in Brief: Ravana became furious at Jatayu and wanted to get rid of him. Ravana released sharp arrows on Jatayu. Jatayu also fought with his nose and nails and injured Ravana. Though Sita was appreciating the vigor of Jatayu, she was worried about his life. Ravana and Jatayu fought with each other like two mountains. Jatayuvu broke Ravanas chariot into pieces. He also killed the donkeys (tied to the chariot) and charioteer. Ravana fell on the ground with Sita on his lap. All the divine communities watching from the sky appreciated Jatayu. While Jatayu was tired and taking rest, Ravana jumped at him and wounded him severely. Looking at Ravana, Jatayu said Ravana! You are abducting Sita Devi only for the destruction of your city and rakshasas. Ramas arrows will chase you like Vajrayudha to kill you. You are destined to die for your sinful act. You are a coward. You are abducting her in the absence of Rama and Lakshmana. You are acting like thief but not like a king. None of your boons can save you from the arrow of Rama. By saying so Jatayu consolidated all his strength and attacked on Ravana. He wounded Ravanas body with his nails and nose. As a result, his right hand fell on the ground. Immediately another hand sprouted from his body in its place. Ravana became furious, kept Sita Devi on the ground and fought with Jatayu with both his hands. The fight went on for a long time. At last Ravana took out his sword and cut both the wings of Jatayuvu. With that Jatayuvu fell on ground. Sita ran to Jatayu embraced him and cried bitterly. [Tatwam: Sa Samabhidravat 10. Which means Jatayu fell on ground hit by the power of Ravanas arrows and saw Janaki weeping bitterly. Looking at her, he consolidated all his strength and attacked Ravana. From this, we are to understand how much he was devoted to Rama and Sita. Bhartruhari also said Daaksheenyam Lokasthitihi which means, the customs and traditions will be known to the people only by the acts of virtuous people. Sita thought that, though this Jatayu attacked Ravana, he cannot fight and win him. Why? Because, the Jatayu s time was ripe to leave his body. He is also destined to leave his life on my account. With that she developed limitless mercy on him. With the grace of Sita Devi, he was able to consolidate his strength to fight Ravana further.
92~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

Vajra sansparsa baanashya Yathaa 24-27. These are the words of Jatayu. Oh Ravana! you are abducting the wife of Rama. This will lead to the destruction of your city and rakshasas. You, your ministers, sons and all your relatives are consuming poison in the name of Sita. The hidden meaning of this sloka is that, though people may think that Ravana did this sinful act of abducting Sita, yet, because of this abduction, he will only gain mukti. Lord Krishna also said that he will dry up all the resources of his devotees before he does good to them. In this same way, Ravana is also surrendering all his wealth in the form of kingdom, ministers, sons and everything only to attain salvation in the hands of Rama.] Sita blames Ravana [This part is taken from 5253rd Sarga and also from Adhyatma Ramayanam] Story in Brief: Sita ran to Jatayu embraced him and cried bitterly for Rama. Brahma saw the situation with his divine sight and felt the divine cause has been commenced. While Ravana was abducting Sita in the sky all bhootas cried for the Ravanas criminal act. Sita abused Ravana for his timid and criminal act in several ways. Again she appealed to him Oh Ravana! I cannot live without my Rama. If you are adamant, Rama and Lakshmana will kill you and takes me back. I am sure that you are seeing golden trees in your mind. That is why you are not afraid of your death. [The common belief is that whoever sees the golden trees will not live for a long time] You are under estimating Rama s valor. He has killed fourteen thousand rakshasas in a short time. Rama read vedas and all sastras. He knows all dharmas. When he comes to know about my abduction, he will not leave you with life. Even now it is not too late you take me to my husband. Even now he will pardon you. [There is no tatwam in this chapter] Sita drops her jewels [This part is taken from 54th Sarga and also from Adhyatma Ramayanam] Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~93

Story in Brief: Sita cried for help. It has become a cry in the wilderness. While they were passing through a range of mountains, she saw that a few vanaras were sitting on the mountains. She thought that those vanaras might inform Rama if they know the abduction. Hence she removed a few of her jewels packed in her upper cloth and dropped the same before the vanaras. This act of Sita escaped from the attention of Ravana because he was pre occupied with the thoughts of Sita. Those vanaras saw the bundle of jewels and looked into the sky. They saw a rakshasa and a woman crying bitterly. However Ravana was happy as he was nearing Lanka but he did not think that he is carrying a serpent with him. The divine communities wandering in the sky saw the abduction of Sita and thought that, now the days of Ravana are numbered. After a while Ravana entered his city of Lanka. All the streets were busy. At that time, she was in a state of unconsciousness when he kept her in a palace. He called the devil maids and said Nobody should meet Sita Devi without my permission. When she recovers, you give her what all she wants and you should be obedient to her and should speak gentle words. From there he went to his palace and called eight confident soldiers. They are all cruel, ferocious and man-eaters. Oh soldiers! You all go to Janastanam where Khara was ruling. Rama has killed Khara and all rakshasas. So the entire area has become unprotected. You people should live there without fear and continue the activities of Khara. You also watch the activities of Rama and keep me informed. Unless I kill Rama, my vengeance will not be completed. Keeping in view of your past track record I am entrusting this confidential work to you. [There is no tatwam in this chapter] Ravana shows his opulence to Sita [This part is taken from 55th Sarga and also from Adhyatma Ramayanam] Story in Brief: Those eight rakshasas went to Janastana. Ravana had a deep breath and said to himself I achieved what I wanted. And started thinking of Sita. Those thoughts of Sita made him restless and was fastened by cupid. He went to Sita and saw her in an ocean of grief.
94~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

Ravana took her inside his palace to show his opulence by force. The palace was full of women. All the pillars are made of gold, silver and were studded with gems and diamonds. The doors and windows were also made of gold. She saw many lakes and pleasure gardens through the window. Ravana said Oh Sita! The population of Lanka is ten crores of rakshasas. Another twenty two crores were living outside Lanka. All are cruel and man-eaters. I am the king for all of them. I put my life and kingdom at your feet. You rule us. I love you more than my life. I have thousands of wives. They all hail from superior and glorious families. I will make you my principal queen and you rule all of us. Manmatha is torturing me. I am burning with desire for you. You show mercy on me. Lanka is surrounded by an ocean on all sides and was built on about hundred yojanas. Hence nobody can attack Lanka. There is no equal or superior valorous person than me in all the three worlds. Rama lost his kingdom and living a muni life. He has neither vigor and valor nor a big army. What pleasure will you enjoy with such a low person? I am the eligible husband for you. You accept me and show mercy on me and enjoy all the comforts and pleasure. You are at your prime age but that will not stay forever. You stop thinking of Rama. Rama cannot know your where-abouts. Even if he comes to know, he cannot cross the ocean and enter Lanka. Hence you dont dream of Rama. You accept me and my kingdom. If you become my principal queen, all Devatas will become your servants. All the three worlds will be at your command. You marry me and live a happy life. The moment I saw you, all your papa phalams have vanished. That is why I brought you to Lanka. From now onwards, you will experience your punya phalams. Oh Mythili! Decorate yourself with valuable ornaments and garments. You love me and make me fortunate. The pushpaka vimanam is at my command. We both will go to all lokas. [There is no tatwam in this chapter] Ravana keeps Sita in Ashoka vana [This part is taken from 56th Sarga and also from Adhyatma Ramayanam] Story in Brief: Sita was fed up with the babbling of Ravana, put a blade of grass in between and said All lokas knows that king Dasaratha is the Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~95

protector of dharma. He is a truthful King. His son Rama also as committed as his father in protecting dharma and truthfulness. Any number of births I might take, in all those births Rama will be my husband. Had he been in the ashram at the time of my abduction by you, he would have killed you. By developing enmity with Rama, you cannot live in this world. You count your days. You will be burnt to ashes even at the sight of his fury. If Rama wants, he can pull down the moon. He can evaporate the water in all the oceans. He will come and kill you to take me back. For the sin you have committed, your city is going to become a widow. As I am living with my husband quietly in the forests, you have abducted me without any provocation. Ravana said Oh Sita! However much you might abuse me, I am not getting anger because I love you. As such I am giving you twelve months time. Think well and accept me as your husband. If you dont agree, I will kill you and eatyour flesh for my breakfast. Turning to rakshasa women, he said Oh man-eaters! You try to convince and make her as my wife. I gave her time for twelve months. You take her to Ashoka vana and protect her. Then rakshasa woman took Sita to Ashoka vana. [There is no tatwam in this chapter] Rama observes bad omens [This part is taken from 57 - 58th Sarga and also from Adhyatma Ramayanam] Story in Brief: Rama killed Mareecha who was in the form of a golden deer and started towards his ashram. On his way, he saw many bad omens. He was worried about Sitas safety, because Mareecha cried for the help of Lakshmana in Ramas voice. Ever since I killed rakshasas, they developed enmity on me. They might have done some harm to Sita and Lakshmana. While thinking in this manner, he moved towards his ashram. On his way, he saw Lakshmana coming towards him and said Lakshmana! Why did you come so far leaving Sita alone in the ashram? Is Sita safe? What a bad decision have you taken. I am seeing many bad omens. Sita might have been killed by this time or some rakshasa might have eaten her. Can I see her with life?
96~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

Rama grieves: Lakshmana! When I started coming to live in forests, she said that she could not live without me. Why did you leave her alone and come? Sita is an angel and without her, I cannot live. She is always serving me like a shadow. Even if I am made the king of heaven, I do not want it without Sita. If Sita is alive, I will come to the ashram; otherwise I will die here itself. Lakshmana! Tell me the truth, is she alive or not? Grieving bitterly like this, he ran into the ashram and searched for Sita. He did not find her anywhere. He fell down and fainted by saying what I suspected has now happened. Lakshmana tells the reasons for leaving the ashram [This part is taken from 59 - 66th Sarga and also from Adhyatma Ramayanam] Story in Brief: Lakshmana said Brother! I did not want to leave Sita alone. But she abused me with most unpalatable words and irritated me. In spite of that, I did not move. Since she heard your voice, she suspected that you might be in danger and forced me to go for your help. I tried to convince her by telling about your vigor and valor. But, Sita became furious and said Oh Lakshmana! You wanted to marry me after the death of Rama. I prefer even to die but I will not marry anyone one other than Rama. She gave a deaf ear to my words and threatened that she will commit suicide. Hence I could not bear those words and left ashram. Rama said Lakshmana! You did a mistake by leaving her alone. Since Sita has babbled something, how can you leave her alone? Out of grief or anger, she might have uttered some harsh words. You should not have left her alone. In your emotion, you have disobeyed my order and did an irreparable damage to me. Lakshmana! The rakshasa who dragged me deep into the forests was killed by me. He cried for your help in my voice. Sita might have mistaken it as if I was really in trouble and asked you to go for my help. As she was disturbed, she might have spoke some harsh words. Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~97

Because of that, how can you leave her alone and come in search of me? Lakshmana consoled his brother and said Oh brother! Leave your grief. She must be somewhere in this forest. Let us go and search inch by inch. Let us not waste our time. Oh brother! I am not capable of teaching you. Since your knowledge is covered by grief, I am only reminding you. Let us search for Sita until we catch hold of the sinner who abducted her. Brother! King Dasaratha did great tapasya and had you as his son. Because of your good qualities he could not bear the grief of your separation and died. You are capable of withstanding any amount of calamities. Dont grieve like a common man. Sun and moon are like two eyes for the world. Even they are also troubled by rahu and kethu. Mother earth is known her patience. She also gets trouble by way of earth quakes. So however great one may be they cannot escape from the power of god. [There is no tatwam in this chapter] Rama and Lakshmana sees Jatayu [This part is taken from 67th Sarga and also from Adhyatma Ramayanam] Rama and Lakshmana were walking in the forest, talking like this. On their way, they found Jatayu lying in a pool of blood. On seeing Jatayu Rama said Lakshmana! Here is Jatayu. He alone killed Sita and ate. He is sleeping in a pool of blood. I will kill him. Talking like this, they both went near him. Jatayu said Rama! Ravana has abducted Sita. I heard the cries of Sita and I went to Ravana and requested him to leave Sita. He did not listen to my good advice and fought with me. I broke his chariot killed his mules and charioteer. When I was tired and taking rest, he killed me and ran away with Sita. I am only waiting for you to give this message. On hearing Jatayus words, Rama broke down and embraced Jatayu and said Lakshmana! We lost kingdom, father and Sita. Now we lost Jatayu also who is as good as our father. My misfortune is chasing me wherever I go. In case if I keep my foot in an ocean, the entire water may evaporate. You will not find another unfortunate person like me. Again turning to Jatayu he said Oh Jatayu! Before you die, you tell me what Sita said?
98~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

[Tatwam: Poorvajo Raaghavaha 10. These are the words of Rama. He understood the reality in the words of Lakshmana. He withdrew his arrow. This sloka is to be read deeper to have its hidden meaning Pravajkopi Pratijagaaha which means, since Rama is the essence of Ramayana, he listened to the advice of Lakshmana. The object of Ramas manifestation is the reflection of human values and its behavior. The Avatara phalam of Rama is , first to practice all dharmas by himself and thereby, become a model for others. Bhagavadgeeta chapter 7sloka 132 also teaches the same meaning.] Last rites for Jatayuvu [This part is taken from 68th Sarga and also from Adhyatma Ramayanam] Story in Brief: Oh Jatayu! If you have any strength left in you, you tell me how that rakshasa killed you? You tell me what you know about Sita? Why Ravana abducted Sita? What harm did I do to him? Did Sita give any message to me? Do you remember her state of mind at that time? How valorous is Ravana? Where does he live? Jatayuvu said Rama! He is Ravana, the king of rakshasas. He knows all mystic powers. He took Sita in the sky. Since I was tired and taking rest after my fight with him, he cut off my wings, killed me and ran away with Sita towards the southern sea. I remember the muhurtham that Ravana abducted Sita. That is known as vinda muhurtham. In that muhurtham whoever loses their fortune, they will get it back within a short time. This is true. Ravana who abducted Sita cannot live long. You will kill Ravana and get back Sita. Ravana is the cousin brother of Kubera. While telling all these information, he breathed his last. Rama said Lakshmana! This Jatayu is the king of eagles. He was living peacefully in Dandakaranya all these years. For my sake, he lost his life. Hence I want to perform his last rites. You secure dry wood for his cremation. I promise him all superior lokas for him. In the mean while, Lakshmana collected some dry wood and prepared a pyre and Rama lit the fire. They gave pinda pradanams and jala tarpanas on the banks of Godhavari. Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~99

[Tatwam: Jataayo. Dvijottama 4-6. These are the words of Rama. He made several enquiries. One may ask, when he is at the fag end of his life, how can Rama ask so many questions? Normally at the time of death, peoples mind will be attached to worldly matters. This is common for birds and animals also. Yagnavalkya smruti, Prayaschitta kandam, sloka 135 reveals that the birth of a bird also is sinful like other creatures. Unless the creature remembers god at his last moments, his sins cannot be destroyed. Bhagavadgeeta also reveals the same in Antakaale Bhavitaha sloka 5-6. Rama thought that his presence and remembrance of Sita will benefit him and hence Rama made him conscious of remembering Sita in his last moments so as to benefit him with all superior lokas. We should understand Ramas mind in this manner. Adhyatma Ramayana deals with more of tatwam about trimoortis. They are also not independent. They discharge the duties of creation, protection and destruction. It is confirmed that they are not inferior or superior to each other. Rama is Paramatma and is expressing himself as the trimoortis.] Lakshmana punishes Ayomuki [This part is taken from 69th Sarga and also from Adhyatma Ramayanam] Story in Brief: Rama and Lakshmana completed the cremation of Jatayu and walked deep into the forests and reached Krauncharanya. The forest was so fearful and it was pitch dark. They both walked for three yojanas distance. There they found a woman rakshasi by name Ayomukhi. Who was dark and ugly. All her organs were disproportionate. Suddenly she came running embraced Lakshmana and said You marry me. Lakshmana cut her nose, ears and her breasts with the sword. The rakshasi was afraid and ran into the forests. Lakshmana said Brother! I am seeing some bad omens. Something inauspicious might happen to us. So we both of us are to be careful while moving. On their way they found a ferocious rakshasa sitting near a bush. His chest was so wide like a hill. He has no head. He is living only with the trunk. He has
100~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

a big stomach. In the stomach itself he had one big, wide eye and a big mouth. His body is full of hair. His tongue was very long like a snake. His hands could stretch to a distance of one yojana. So he could catch hold of elephants, lions, tigers, bring them nearer to his mouth and eat them. He caught hold of Rama and Lakshmana also with his long hands and dashed them to the earth and he pressed them with his hands. Since they were caught in his hands they could not even breathe. Lakshmana lost his hope on life and said Rama! We are caught in the hands of a rakshasa. He is pressing us hard. We are not able even to breathe. Somehow you get out from his clutches and run away. You dont try to save me. You go and search for Sita. Go to Ayodhya, get coronated and rule. Rama said Lakshmana! You are a hero. Can you talk like a coward? While they were talking, the rakshasa asked them Who are you? You are wearing bow, arrows and sword. Why have you come to this forest? I am hungry. I will kill both of you and eat. Rama said Lakshmana! We are facing one difficulty after the other. Before we find out Sita, we may loose our lives. However valorous we are, we have to bear with the circumstances in a war. Let us try whether he will kill both of us or we kill him. Dont loose your courage. We shall fight till the end of our life. We leave the result to god. Kabandha has the deliverance of curse [This part is taken from 70th Sarga and also from Adhyatma Ramayanam] Story in Brief: Kabandha said Oh kshatriyas! God alone sent both of you as my food. By saying so, he lifted both of them to his shoulders. Lakshmana said Brother! He has brought us on to his shoulders instead of his mouth. I presume this is for our good and his life must have come to an end. Let us cut both of his hands so that he cannot do any harm to us. He has opened his mouth wide. Before he took us to his mouth, we must cut his hands. By saying so, Lakshmana cut the left hand and Rama cut the right hand of Kabandha. Since both the hands were cut he starts shouting loudly. Blood flowed from his body like a river. After a while he asked them Who are you? Lakshmana said We are born in the family of Ikshvaku. He is Rama and I am his brother Lakshmana. While we were living in Dandakaranya, a rakshasa has abducted his Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~101

wife Sita. We came to this forest in search of her. Who are you? Why are you living only with a trunk? Where is your head? Why are you not having legs? Why are you living in this forest? Kabandha said Oh superior among the men! I wish all auspiciousness to you. For my fortune you cut both my hands. I had the fortune of seeing you both. I will tell you how I got this ugly form. [There is not tatwam in this chapter] Kabandha tells his story [This part is taken from 71st Sarga and also from Adhyatma Ramayanam] Story in Brief: Kabantha said Prabhu! I salute at your feet. I was having a beautiful form like Indra. I used to go to Maharshis with an ugly form to tease and harass them. One day a Maharshi by name Sthoola Siraska cursed me as From now onwards you continue to live in this cruel and ugly form. I was frightened with his curse and requested him for deliverance from the curse. The Maharshi was kind enough and said whenever Rama comes and cut your hands that day you will get back to original form. Lakshmana! My name is Danu. After having the curse I made great tapasya, meditating on Brahma. He was pleased with my tapasya and blessed me with long life. With that boon I became arrogant and fought with Indra. He cut my head and legs with vajrayudha. Since Brahma has given me long life, I was living only with the trunk. Indra took pity on me and blessed me with long hands so as to secure my food. With the help of my long hands I catch big animals like elephants and lions and eat them. I am waiting for Rama to come and give deliverance from my curse. Rama! You have come after a long time to give deliverance to my curse. Now you complete my cremation. Then only I can get back my original form. After getting my divinity, I can help you. Then, Rama and Lakshmana cremated the body of Kabandha. As he was cremated by Rama and Lakshmana, a divine form came out from the pyre.

102~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

[Tatwam: Aham Hi Sampravesitam 8-9. Manusmruti chapter 72 sloka 39-42 teaches that one should be obedient with everyone. Otherwise he looses all his wealth. If he becomes disobedient towards brahmamjnanis, evil effects will be magnified severalfold. Brahma has blessed long life to Kabandha. How? He had already suffered the wrath of the Maharshi and was experiencing his curse. Which means, he must have committed some Punya karmas in his previous births and hence he could please brahma. Kabandha did cruel acts. His karma phalam has provoked Maharshi to curse him. His karma phalam alone made him to revolt against Indra. In short vidhi will help the people at large with the karma phalams of a few individuals. Rest all are only instruments in the hands of vidhi. Geetavakyam reads as Karmanaivahi Kartumarhashi. From this part we are to learn, that unless one follows the path of dharma, one will not be eligible for true knowledge. In Adhyatma Ramayana, Ashtavakra Maharshis name is there as the one cursing Kabandha. Excepting this, there is no change in the story.] Kabandha tells about Sugreeva [This part is taken from 72nd sarga and also from Adhyatma Ramayanam] Story in Brief: Kabandha came out of the fire and took a beautiful divine form and said Oh Rama ! Sugreeva is the king of vanaras . You make friendship with him. He has an elder brother by name Vali. Vali is the son of Indra. He is a valorous person. He was angry on his brother Sugreeva and banished him from the country. Sugreeva came out with four of his ministers and is living on Mt. Rushyamuka on the banks of lake Pampa . Sugreeva is strong, lustrous, truthful and obedient. However valorous Sugreeva might be, he could not win over his brother Vali. Hence he was taking refuge on Mt. Rushyamuka. You have a friendship with him in the presence of fire god. Sugreeva also wants to kill his brother and get back his kingdom. So if you meet him he will help you in searching for Sita. You also extend your help in whatever Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~103

manner he wants. Sugreeva was born with the grace of sun god. Ever since he fought with his brother Vali he was living on Mt. Rushyamuka. Sugreeva knows all the rakshasa community. He has a large number of vanaras at his command. He can help you in searching for Sita. [Tatwam: Rama Chintayan 8-10. These are the words of Kabandha. There is a rajaneeti in his words Rama! Now your time is not good. You need a good friend. He who is also running a bad time alone can understand you better. A king should follow these yechniques or Upayas to rule well and come out of bad rtimes. Viz Sandhi, Vigraha, Yana, Aasana, Dwaideebhava, Samaasraya. Now you have to secure a friend. He was also separated from his wife. This part of the story teaches that nobody else will be more helpful than a friend in need in this world. Kabandha tells the way to Mt. Rushyamuka [This part is taken from 73rd sarga and also from Adhyatma Ramayanam] Story in Brief: Rama! If you go west a few yojanas from here, you will find Pampa lake. There is a cave on the banks of Pampa lake. You live in that cave. That is comfortable for your stay. On the west of pampa lake, you will also find the Rushya muka Mountain.People cannot go up the mountain easily, as it is guarded by Elephants. It was built by Brahma. If a man sleeps on the mountain, whatever he dreams, it will become fruitful when he wakes up. But, it is difficult to go up .Some times Rakshasas may kill the man in his sleep itself. On the other side of Pampa lake, there is also an ashram of Sabari. She was the servant of Matanga Maharshi. She never fogot her services to the Gurus. She is waiting for your presence. All her gurus had reached heaven. She is waiting for you. As soon as she gives hospitality to you, she will leave this world and go to heaven. Kabandha took leave from Rama and went to his lokam. [There is not tatwam in this chapter] Sabari worships Rama and Lakshmana
104~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

[This part is taken from 74th Sarga and also from Adhyatma Ramayanam] Story in Brief: Rama and Lakshmana travelled towards west and reached Pampa lake to see Sugreeva. On the banks of lake Pampa, they saw the ashram of Sabari. They went inside the ashram and met Sabari. On looking at Rama and Lakshmana, Sabari was full of joy and her eyes were filled with tears. She prostrated at the feet of Rama and Lakshmana. She worshiped them. Rama said Oh tapasvini! Are you able to do tapasya without any obstacles? Have you advanced in your spiritual practices? Have you gained the control on Arishidvargas? Are you able to control your diet? Have you completed all chandrayana vratas? Have you attained peace? Have you attained the blessings of your gurus? Sabari said Oh Rama! By having your Darshan and presence, I achieved all the siddhi of my tapasya and the phalam of serving my gurus. After worshiping your feet, I have become fortunate and I will reach the heavens. The moment I had your grace, I have become pure. Whoever had your presence, will certainly attain mukti. All the Maharshis I served reached heaven, while they were living on Mt. Chitrakootam. They all instructed me that I will become pure and attain siddhi as soon as Rama and Lakshmana enter this ashram. The moment they enter this ashram, you worship them and offer food. After having his Darshan and presence, you will attain mukti. Oh Rama! I collected fruits and flowers from banks of Pampa to worship you. Rama said Sabari! Danu told us about you. I heard that your tapasya is superior. If you have no objection I want to see your tapovana. Sabari said Rama! My tapovana is also known as Matanga vanam. This grove was always covered by rain bearing clouds. All my guru did several yagnas on this yagnavatika. I used to serve them till they attain siddhi. Sabari worshiped Rama and Lakshmana with fruits and roots. Rama said Oh Sabari! I am pleased with your services and food. I am pleased to see all your tapovanas. You have served me and offered food. Now you go to all superior lokas freely. After taking leave from Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~105

Rama, Sabari entered into the flames, left her body and went to Divya lokas with a Divya sareera. [Tatwam: Divyaanbara dharaa Jagamaatma samaadhinaa 34-35. The entire ashram became splendorous. Sabari also attained such superior lokas as the righteous Mahrishis reached. Mukthi is not a specific loka like vaikuntam or kailasam. Na Moksha Itisrute. The essence of this sruti is that he who lives in all beings. Hence it is not a loka. All the splendors she has shown in her ashrama are the result of the power of her tapasya only. Leaving her body means it was nothing but her divine knowledge. Sabari left her body only after having Bhagavat dashanam. Rama also reached her ashram just before her leaving the physical body. Her gurus understood the power of her tapasya that she will have the fortune of the divine presence and also the fortune of talking with Paramatma in her physical form. That was why, they left her in the ashram and attained siddhi. Sabari has collected fruits and flowers. She offered them to Rama after tasting them. Thus she offered only those fruits which were tasty and sweet. Some say that Rama has tasted such defiled fruits offered by Sabari. But in Ramayana itself maharshi has stated in this sarga itself Maya Tu Steerasambhavam sloka 17 which means she has collected all tasteful fruits from the forest and preserved for Rama. Whereas in the commentary of Govindarajalu it is stated that she has tested them first before they offered to Rama. Here both the versions are contradicting. But if we connect both of them there will be no contradiction. The taste of the fruits can be known even by smell. Suppose if we take a bunch of grapes and taste one, we can assume the taste of other fruits in that bunch. Hence they are not defiled. Tau Cha Samsritavrataam 6-7. Rama asked Sabari! Are you won over the obstacles in tapasya? How is the progress of your tapasya? Have you conquered your internal enemies? Are you observing chandrayana vratas? Is your mind enjoying peace? Have you had the fruits of serving your guru?
106~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam

The essence of Ramas enquiries are, obstacles in tapasya means winning over the arishadvargas and dualities like heat and cold etc. Is your soul responding? Lord Krishna also instructed the same as Jitaatmanaha Maanaavamaanayoh in Bhagavadgeeta. In other words Are you not practicing yoga? because unless yoga achieved sidhi, the mind cannot fix on tapasya. To achieve this, one has to control ones diet and anger. Winning anger is a big challenge even for yogis. Because anger is the root of all evils. Fickleness of tongue is also as harmful as anger. Then only one will be attached to karmas. However, without desires, good karmas are to be performed and are to be dedicated to god. Rama enquired her about chandrayana vrata . Yadha Gayatryaa Chaabhimantrayet 324-325 manusmruti and yagnavalkya smruti Anaadi Salokaatam 326. According these smruits all Maha vratas are meant for the purification of body and with an intention of washing off the sins are also to be construed as kamya karmas. However these vratas are useful for winning over senses and hunger. Rama asked Have you served your gurus? which means are your gurus satisfied with your services? Sive Rushte Gurustraataa Gurau Rustena Kashchana. According to this pramanam, even if the Mantradidhevata or the tutelary deity is annoyed, the guru can protect, but if the guru is annoyed even devatas cannot protect. Sabari has replied to Rama Rama ! By the glimpse of your darshanam I attained sidhi by serving guru in the form of your presence. Which means the fruit of tapasya is to have the dashanam of ishta devata. Thus I attained swarga. Swarghaha Brahmalokaha this is how maheswara dekshitulu has commented. Swarga means devalokam, swargalokam and upper lokas. Rama and Lakshman reached Pampa lake [This part is taken from 75th Sarga and also from Adhyatma Ramayanam] Story in Brief: Rama said Lakshmana! For the convenience of Maharshis they brought water from all the oceans and stored in this lake. In those pure and pious waters, let us give tarpanas to our ancestors. Sugreeva and his ministers are also living on this Mt. Rushyamuka which is on the Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~107

banks of Pampa lake. Let us go to the Pampa lake to meet Sugreeva. I am anxious to meet him and to take his help in searching Sita.Because, our search for Sita is now totally depending on his help. Lakshmana also said Brother! My mind is also anxious to see Sugreeva. Let us go fast to his place While talking like this, and walking through the forests, Rama and Lakshmana reached the banks of pampa river. [There is no tatwam in this chapter]

108~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Sri

Ramavataara Tatvam