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HIDDEN MESSAGES IN

OUR SCRIPTURES

BOOK 03 RAMAYANAM

BY ANBIL RAMASWAMY

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Table of Contents

(Ramayanam)

WHO IS THE HERO OF RAMAYANA IF NOT RAMA? 03

WHY RAMA WENT TO FOREST? 08

TO WHOM DID RAMA PROSTRATE FIRST

AND WHY? 12

WHY RAVANA ABDUCTED SITA? 18

HUMP THE LIFE SAVER! 21

A STRANGE WEDDING! 25

STRATEGY OF A STAG! 28

THE USELESS SWORD 30

THE EARS THAT REFUSED TO HEAR! 33

CAN A RING BECOME A BANGLE? 36

CAN A CURSE BECOME A BLESSING? 39

A SAGE’S SECRET REVEALED! 42

TREATMENT OF URMILA AND SITA 46-50

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WHO IS THE HERO OF

RAMAYANA,

IF NOT RAMA? The popular reply is obviously Rama.

Who else could be hero, other than Rama himself?

However, several alternatives were suggested as shown below.

• Ramayanam is also known as “Poulastya vadam” Poulastya refers to

Ravana, a descendent of Pulastya. The main purpose of Rama’s incarnation

is the killing of this Ravana. Without Ravana, there can be no Ramayana.

Right?

Can we take Ravana as the hero?

• Another name by which this epic is known is “Sitaayaa: Charitam Mahat”

in Tamil, it is called “Sirai IrundavaL YEtram” – The story of one who was

incarcerated. The whole story revolves around the travails of Sri Sita.

Can we take Sri Sita as the hero?

Achaaryas used to say that Sage Valmiki uses the word “Yadruchhayaa”

meaning “Accidentally” whenever a twist in the story was required.

(a) Valmiki uses the word when Sage Rishyasringa arrives to perform the

famous “Putra KaamEshTi Yaagam” for Dasaratha to beget sons. If he had

not performed it, Rama would not have born. Where is the question of

RamayaNa when Rama was not even born?

Can we take Sage Rishyasringa as the hero?

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(b) Valmiki uses the word again when Mantara, the hunchback climbs the

steps of KaikEyi's mansion to brainwash her on the two boons she got from

her husband. If she had not done this, Rama would not have gone to forest.

The entire Avataara Kaaryam would have become void.

Can we take Mantara, and by extension, KaikEyi to be the hero?

(c) Valmiki uses the same word when Soorppanakha confronts the trio of

Rama, Sita and LakshmaNa. But for this encounter, Sita would not have

been abducted. Again, the Avataara Kaaryam would have drawn a blank.

Can we take Soorppanakha as the hero?

• Swami Desika in his Dasavatara Stotram while describing the 10 Avataras,

says about Rama as “Dhanvee sa Tanveeta naha” implying that Rama’s

greatness is due to his bow (Dhanvee).

So, can we take that it is his KOdanda bow that is the hero?

• It is common experience that when someone pledges something with the

lenders, the value of the pledged article is infinitely greater than the loan

provided. When Bharata was unable to persuade Rama to return to

AyOdhya, Rama offered to Bharata his footwear instead, by way of a pledge

of his return on completion of his exile. This probably prompted Swami

Desika to compose 1000 SlOkas in his “Paadukaa Sahasram” Here, it is

seen that the Padukas were infinitely more valuable than Rama himself!

Can we take “Rama paduka” as the hero of Ramayana?

• It is said that “Rama Naama” is more powerful than Rama himself.

Several incidents are referred to in support of this claim.

- While Rama had to construct a bridge to go to Lanka, AnjanEya just uttered

Rama-naama and was able to do a long and high jump.

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- Sampaadi’s burnt wings grew up again on hearing Rama- naama.

- The only way he could convince Sri Sita that he was indeed the emissary of

Rama was to utter Rama-naama to the hearing of Sri Sita.

- At the time of constructing the SEthu bridge, when AnjanEya and his

monkeys threw into the ocean stones inscribing Rama-naama on them, the

stones floated whereas when Rama tried his hand and threw a stone it is said

that it sank.

- Siva Vaakyar was a devotee of Siva but he constantly praises the efficacy of

Rama- naama.

Can we therefore take “Rama-naama” itself as the hero?

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Finally, the Upakrama SlOka gives the answer:

“Ramayana mahaa maalaa ratnam vandE anila-atmajam”

If Ramayana is taken as a garland, it is AnjanEya, the son of Anila (Wind-God)

who shines as the central gem shedding luster to the entire garland.

So, we concluded that AnjanEya is the real hero of Ramayanam.

In fact, Melattur Swami Haumaan-Das has named his book as “AnumaayaNam”.

{This was also because I was asked to speak on “Sundara KhaaNdam”, having

completed other KhaaNDams there in earlier years}

2. How Sundara KhaaNDam is different from other KhaaNDams?

In Kishkinda khaaNDam, it was shown how friends should be protected;

In this, following important messages are conveyed:

• The Dharma of how an ambassador should conduct himself.

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Hanumaan proved such an ideal “Dhoota” that the Lord himself wanted to

emulate his example in Krishna Avatara as “PaaNDava Dhoota” but failed in his

mission (for obvious reasons).

• The Dharma of how a chaste woman should conduct herself.

• The Dharma of a “Parama-Guru” is to voluntarily go seeking to the

Sishya's place for redeeming the Sishya (whereas a “Guru” is one who

merely instructs when a Sishya approaches him)

• The “Paara-tantriyam” (Total dependence) of Jeevaatmas (represented by

Sri Sita) on “Paramaatma” (represented by Sri Rama)

3. WHAT IS SO GREAT ABOUT SUNDARA KAANDAM? DOES IT MEAN

THAT OTHER SIX KHAANDAMS ARE NOT SUNDARAM (BEAUTIFUL)?

Srimad Ramayanam has 7 KhaaNDams and each one of them is indeed beautiful.

There are several reasons to call this KhaaNDam as Sundara KhaaNDam.

THE OTHER KHAANDAMS ARE LOCATION ORIENTED -

1. Baala khaaNDam and AyOdhya KhaaNDam describe the events that happened

in and around AyOdhya.

2. AaraNya KhaaNDam deals with the happenings in the forest

3. Kishkinda KhaaNDam deals with the Sugreeva Sakhyam, Vaali Vadam etc that

took place in Kishkinda.

4. Yuddha KhaaNDam deals with the Great War between Sri Rama and Ravana in

Lanka.

5. Uttara KhaaNDam deals with the backgrounds in which several incidents in

several locations that have been described in the whole of the epic.

But, Sundara KhaaNDam stands apart in the sense that the hero of the KhaaNDam

is the Rama Bhakta Sri Hanumaan. As already mentioned, if the entire epic is

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taken as a garland, Hanumaan sheds light on it, like the central pendant gem.

“RamayaNa mahaa maala ratnam vandE anila aatmajam”

4. WHAT HAS THE WORD “SUNDARA” TO DO WITH HANUMAAN?

To answer this question, we have to go into the story as to how this KhaaNDam

came to be written. AnjanEya has several names.

• He is known as “Hanuman” in Tamil,

• “Hanumanthaiah” and “Mukhya PraaNa Devaru” in Kannada and

• “Hanumanthudu” in Telugu.

• As one moves North beyond the Vindhyas, he is called “Maaruti” and

• In Maharashtra, they call him “Mahaaveera”.

• Do you know that besides being called “Vaayu-putran”, “AnjanEya” and

“Siriya TiruvaDi” (Periya TiruvaDi being GaruDaazhwar), he had another

name, which he himself did not know?

The story goes that Sage Valmiki wrote the epic after Sri Rama's Coronation. After

completing AaraNya KhaaNDam, he desired to name the next Canto after

AnjanEya. But, AnjanEya appeared before him pleading that he need not be given

such an importance, for after all, he was only a “Rama Daasan” - a servant of Sri

Rama. The Sage took his assent to name the Canto as "Sundara KhaaNDam".

Thereafter, AnjanEya went to his mother to narrate the incident.

Even as he was approaching, his mother, Anjanai greeted him calling him by his

pet name "Sundara", for that was the “given name” she had given him at birth.

AnjanEya rushed back to the Sage to request him to drop this title also. But, the

Sage said that it was too late, as the Chapter had already been completed with

"Sundara" as the hero. Thus, the name Sundara got attached to this KhaaNDam.

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WHY RAMA WENT

TO FOREST?

If you think that Rama went to forest because of his “Avataara Kaaryam” of

killing Ravana as promised to the Devas, you are correct.

If you think that Rama went to forest because he was exiled, and he wanted to

observe “Pitru Vaakhya Paripaalanam”, you are also correct.

But, more than these, there is something more than what meets the eye.

What is that?

Read on.

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Rama goes to KaikEyi's mansion to take her blessings for the scheduled

coronation.

But what does he see?

He sees his father lying on the floor almost in a swoon absolutely shattered and in

absolute disarray as if some great misfortune had struck him.

By his side stood KaikEyi with disheveled hairs and a firm, fierce and stern

countenance with unabated rage like a demon bent on wreaking revenge -A figure

just the opposite to what he had seen her before – a benevolent mother who

showered extra-ordinary affection on him – in fact more than even his own

biological mother, Kousalya.

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Rama was stupefied on seeing this scene.

He does his usual prostrations to her and gently inquires what had happened.

Kamban describes the scene:

KaikEyi answered:

“Aazhi Soozh ulagellaam BharatanE AaLa – nee pOi

Thaazhirum saDaigaL thaangi, taangarum Tavam mErkoNDu

Oozhi vemm KaaNam naNNi, PuNNiya thuraigaL AaDi

YEzhu iraNdu AaNdil Vaa enru Iyambinan ARASAN enraaL”

See how cleverly she couches her words.

While the first line was a plain and routine statement, she describes in the next two

lines, the forest life in a manner appealing to Rama. It has long been desire of

Rama, ever since he went with Sage Viswaamitra to protect his Yaagam, to adopt a

life like the Maharishis there wearing matted hairs (thaazhirum saDaigaL thaangi)

and doing intense and unbearable penance (taangarum Tavam mErkoNDu), deep

into the forest (Oozhi vemm KaaNam naNNi), and taking bath in holy waters

(PuNNiya thuraigaL AaDi) – all things that were in his “wish list”.

And, KaikEyi was pandering to his favorite desires with a view to bring him

round!

Lest Rama should get scared if she were to mention the duration of exile as 14

years and might refuse to go on exile, she makes it look shorter and sweeter by

saying 7 X 2 years (yEzhu iraNdu AaNdil Vaa)

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{As an aside, why did she choose 14 years?

It was because, legally Rama would not be able to claim after an absence of 14

years and so he would not be able to pose a threat to Bharata on his return.

Achaaryas used to mention that, according to JyOtish Saastra, Ravana was

destined to live for just 14 years from that moment and his death was to occur at

the end of that period. Whether she was aware of that or not, the 14 year period

was to synchronize with that event]

In the final line, she throws virtually a bombshell saying that all the above were the

orders of the King. (Enru Iyambinan ARASAN enraaL)

She invokes the orders of the King because, in those days, even if it were the

orders of father, sometimes children might disobey an unjust order; the orders of

the King were so sacrosanct that none would dare to question, much less

transgress.

And, Dasaratha was not an ordinary King but he was a Chakravarthi (Emperor).

How could anyone flout his orders? This was compelling enough.

Now, let us look at the circumstances:

LakshmaNa gets terribly upset on learning that Sri Rama would not have

coronation but was banished to go to the forest for 14 years. In a fit of anger, he

swears that he would even attack his father to seat Sri Rama on the throne.

Pacifying him, Sri Rama advises how it was important to uphold Dharma at all

circumstances.

He says to LakshmaNa I am going to forest as per the command of our father.

If I do not go now, think what will happen.

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“People will doubt how one who does not even care to obey his father in

accordance with Dharma would be able rule in sync with Dharma. Seeing me,

everyone will start disobeying their parents. Dharma will be at peril. I do not want

to set a bad example”

Not only this. Rama was about to be given coronation and soon would not only be

a King but verily the Chakravarthi after Dasaratha Chakravarthi. If he himself

were to repudiate the orders of the ruling Chakravarathi, would it not set a bad

example for his citizens who might also be tempted to repudiate his own orders

when he becomes the Chakravarthi?

Thus, he proved himself not only to be a strict disciplinarian and ideal martinet but

also set a healthy and wholesome example for rulers all over the World and for all

time to come.

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Message:

It is necessary for us to follow the path of Dharma at all times, whatever the

compulsions to act to the contrary.

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TO WHOM DID RAMA

PROSTRATE FIRST AND

WHY?

Sri Rama was about to get married to Sri Sita.

Followed by Sri Sita, he goes around the wedding hall.

The hoi polloi assembled there was eager as to watch to whom he would be

offering his respects first.

Dasaratha was sitting at the far end.

Everyone thought that he would go to him and prostrate to Dasaratha.

NO!

Sri Rama walked past Dasaratha.

Then, he went near Kousalya.

Everyone thought that because the proverb says “Maatru DevO bhava”, then only

“Pitru DevO bhava”, he was going to offer prostration to her.

Again, NO!

Kula Guru, VasishTa was next.

Yet again, NO!

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Now, Viswaamitra thought that because he was the one who was instrumental for

the marriage, Rama would offer him prostration and raised his head in the fond

hope.

Again, a big astounding NO!

What a disappointment!

Then, to whom did Rama prostrate first?

A lady was standing at the farthest end.

She got the first “Namaskaaram”

The same thing happens when Rama returns to Ayodhya after his Vanavaas.

He offers his first Namaskaaram to the same lady

Do you know who this lady was?

She was the one who had enormous love towards Rama.

It was KaikEyi! Rama’s step mother!

Why did he do this?

Rama reveals the reason at the end

He seems to tell her:

“Oh! Mother! Because you sent me to forest, I learned so many things:

I came to know –

- The extent of love my father had for me.

- The extent of greatness of Bharata

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- The extent of Bhakti that Hanuman had

- The extent of friendship that Sugreeva had for me

- The extent of chastity of Sri Sita

- The extent of my own prowess in defeating enemies

- Thank you, Mother, for all these”

Message: The Lord knows his Avataara Kaaryam

Rama bows first to Kaikeyi!

Dear Bhaagavatas

It is really heartening to see that my series on “Hidden Messages” has roused so

much interest.

They are not only being read by many of you but also I am favored with your

valuable feedback.

In the context of Rama's bowing to KaikEyi first, I wish to submit the following:

First, some readers have taken great pains to cite Srimad Valmiki Ramayanam that

the queens of Dasaratha were not present for the wedding of their own 4 sons in

Mithila. But, none has quoted any slOkas from “Valmiki's Srimad Ramayanam”

specifically to substantiate this.

At present, I have been on a lecture tour and I do not have the source materials

here in Cleveland to verify.

Secondly, I have not claimed that the series is precisely from “Valmiki's Srimad

Ramayana”.

The quality and content of the Aadhikavi, has ignited the imagination of a galaxy

of innumerable poets and writers, throughout the world and over the ages and in a

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variety of languages. We are told that there are at least 50 versions of Ramayana.

(For example)

- Aananda Ramayana by Parsaurama

- Adbutha Ramayana, by Valmiki himself

- Adhyaatma Ramayana by Sage Viswamitra

- AgnivEshaya Ramayanam by AgnivESya

- Anargha Raghava by Muraari,

- BhaTTi Kaavya by BhaTTi Kavi

- Champu Ramayana by BhOja

- Hanuman- NaaTaka by Hanuman

- Jaina Ramayanam by Hemachandra

- Kamba RamayaNam in Tamil by Poet Kamban

- Mantra Ramayanam by LakshmaNa Arya

- Prasanna Raghava by JayadEva

- Raghava Nishadeeya by Haradatta Suri

- Raghu Vamsam by KaaLidaasa,

- Ramacharita Maanas in Hindi by TuLasidas

- Ramayana Manjari by KshemEndra

- Sangraha Ramayanam by Narayana PaNDita

- Uttara Rama Charita by Bhavabhooti

- YOga VaasishTam by Valmiki himself and many others.

It is doubtful if any other work of religious literature enjoyed such a fascination.

(Of course, Bhagavad Gita has been translated in several languages but perhaps,

not so prolific like Ramayana).

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There is a song in Tamil detailing the various names of Rama that asks “Raaman

ethanai RaamanaDi” “Oh! How many Ramas?) We may perhaps ask

similarly “RaamaayaNam ethanai RaamaayaNam aDi” (Oh! How many

Ramayanams!)

No doubt that Valmiki Ramayanam is the most authentic and authoritative account

of the life story of Sri Rama – the only true account of every detail as it happened.

In fact, it is the first “Itihaasa” (Meaning: Thus it happened).

But, the works of others enumerated above have their own charm twists and turns

in tune with the respective perceptions of the authors making the reading of the

epic interesting and giving opportunity to a more comprehensive appreciation of

the story. For example, while Valmiki presents Rama as a human (Aatmaanam

maanusham manyE), Kamban depicts Rama as verily God and this makes a world

of difference but yet delectable.

The story as presented in our series is from the Pravachanams of famous

Upanyaasakas back in the 60s, 70s and 80s in India which I attended in different

locations and studiously scribbled down notes. I never thought that these scribbling

would one day prompt me to write on such “Hidden Messages”

The first part dealing with the wedding occasion was narrated by Sri Damal

Ramakrishnan and his sister Smt. Perundevi Seshadri in their lecture on “Sita

Kalyanam” at Astika Samaj, Venus Colony, Chennai. I do not know which version

of Ramayanam they had taken inspiration from for their presentation.

They even remarked that the reason for bowing first to KaikEyai was to indicate

Rama's telling her “I have done my part by marrying Sita. The ball is now in your

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court. You have to play your part by sending us to forest in exile to complete

my Avataara kaaryam”

The second part dealing with Rama's bowing first to KaikEyi on his return from

exile was narrated by Sri Manjakkudi Rajagopala Saastri Swami quoting

from “Adhyaatma Ramayanam” during his lecture on Ramayanam at “Arulneri

Manram”, Ashoknagar, Chennai.

He even added that it was not KaikEyi who was responsible or banishing Rama.

The Devas requested Saraswati to enter the mind of Mantara to brainwash KaikEyi

- as per “Adhyaatma Ramayana”.

I am really thankful to you all not only for your patience in going through my

ramblings but also encouraging me in my efforts.

Dasoham

Anbil Ramaswamy

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WHY RAVANA

ABDUCTED SITA?

Is it because of any evil intentions?

“No” says Adhyaatma Ramayana

It was written by Sage Viswamitra who was a direct witness to all the happenings

in Rama’s story and therefore worthy of trust.

It gives a different explanation to this question.

What is the explanation?

Read on.

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As per Valmiki Ramayanam, Ravana considered Rama as an ordinary person. But,

as per Adhyaatma Ramayanam, he considers Rama as Paramaatma.

And, when does he get this impression?

Let us recall the scene in which his sister, Soorppanakha rushes to him with bloody

nose and ears to complain about Rama and LakshmaNa that they had cruelly cut

them. Instead of complaining, we see how she starts praising them as “Tarunou,

Roopa Sampannou, Sukumaarou, Mahaa balou” (youthful, handsome, of very

delicate frame and at the same time extremely powerful). “When I reported the

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matter to Kara, he employed his full force of a huge battalion of 14,000 warriors”.

But, this man, Rama single handed, decimated the entire army”

In good measure, she roused the ego of Ravana and reminded him of his own

prowess but by adding “I do not think that he can be vanquished by anyone”.

She did not stop with this. She proceeds to tell him that she saw Rama’s wife who

looked like Mahalakshmi. There was none among the divine Celestials,

Gandharvas, Naagas and humans who could ever be compared with her

extraordinary beauty.

Thus she kindled in him a passion, nay, a frenzy to possess Sita and add her to his

harem.

“I wanted to somehow bring and offer her to you. Given the background of what

happened to me and Kara, I am sure that you cannot fight and subdue him. The

only way you could acquire Sita is by some trick”

Now, this set Ravana thinking and thinking again and again.

“Who is this Rama?”

He came to a conclusion that Rama cannot be an ordinary human being or any

other celestial. Otherwise, how could he destroy the unmatched warriors of Kara.

So, it must be Paramaatma himself who had come in the guise of a human to

finish him and the entire Raakshasa race.

Finally, he came to a decision.

If he is indeed Paramaatma, it would be better for me to be slain at his hands

because Saastras say that anyone killed by Paramaatma would attain mOksham

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easily. Why waste a whole lifetime in doing arduous Bhakti, when I can quickly

secure “mOksham”. So, let me take a hostile attitude and oppose him.

There is no better way to do this than triggering his anger.

How better to do this than by abducting Sita.

I will straightaway resort to some subterfuge by which I can abduct Sita and

provoke Rama to a fight in which I am sure to be killed and reach the highest

world”

So, says Sage Viswamitra that Ravana abducted Sita not out of lust but in an

attempt to secure his own salvation.

========================================================

Message

Even those who die at the hands of Bhagavaan surely and quickly attain

“mOksham”

A Caveat

This is no reason why we should go on committing sins to invite the wrath of

Bhagavaan. He is so merciful that he will give a long, long rope for us to turn a

new leaf and lead us to Bhakti or Prapatti- which are the sure means of liberation.

===========================================================

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HUMP THE LIFE SAVER!

What is hump?

Hump is a rounded protuberance on the back of an animal like a camel or bull.

How can a hump save a life?

Whose life did it save?

When and how?

Read on

===========================================================

There was a fierce war raging between Devas and Asuras. The Devas were losing

heavily. As usual, whenever they were losing, the Devas used to seek help from the

Kings of Ikshvaaku lineage known for their unmatched valor. This time, they

sought the help of Puranjaya, a grandson of Ikshvaaku.

Puranjaya laid a condition that he would help, if Indra, their Lord offered himself

as a Vaahanam (mount). The Devas had to convince Indra to act as Puranjaya’s

mount. Indra took the form of a bull with a huge hunch on his back. Puranjaya took

his seat on the hump and fought with the Asuras whom he defeated hands down.

So, he was called “Kakut + Stha” which means “One who was seated on a hump”.

The descendents of “Kakut-stha” came to be known as “Kaa-kut-stha”.

(Vide VishNu PuraaNam IV- 2 and Page 10 of Sundara KhaaNDam Notes by Sri

C. R. Srinivasa Iyengar Swami)

Now, what has this to do with “Saving life”?

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Let us look at the scene in Rama’s Vanavaasam. He was spending time in the

forest. He was having a short nap resting his head on Sri Sita’s lap.

Enter Jayanthan, son of Indra taking the form of a crow.

For some unknown reason, he took a fancy to peck at the breast of Sri Sita. She

tried to shoo him away but he repeatedly returned again and again to torture Sri

Sita. She bore with patience the trauma lest Rama should be disturbed in his sleep.

When the crow pecked with his sharp beak, blood started oozing from her breast.

A drop of blood dripped and fell on Rama. Rama woke up startled. On seeing the

crow engaged in the torture, he wanted to teach the crow a lesson. He just pulled

out a blade of grass from the ground and chanting the Brahmaastra mantra, threw

the grass at the crow. The Brahmaastra chased the crow through all the three

worlds. Neither his father, Indra nor any of the other Celestials like Brahma, Siva

etc dared to come to the rescue of the crow. They knew that if Rama had decided

to punish someone, none could save that someone. After going round all the three

worlds, the exhausted crow returned and fell at the feet of Rama.

Rama in his infinite compassion took this as an act of surrender and decided to

save the life of the crow. But, an Astram aimed by him cannot go waste. So, he

decided to inflict a small punishment by directing the Astra to blind the crow in

one eye but spared his life.

That is why crows are blind in one eye and can see only with the other eye.

Why did Rama spare the life of the crow?

There is a reason behind it apart from the so called “surrender” by the crow.

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Rama remembered the help rendered by Indra ages ago by offering his “kakuth”

(hump) as a seat for one of his own ancestors (Puranjaya) and this prompted him to

show mercy on the evil crow!

Thus Rama’s remembrance of the “kakuth” saved the life of the crow!

Is it not a life-saver?

=====================================================

Message

(Excerpts from Chapter13 of “Hinduism Rediscovered”

“GRATITUDE: Kritagjnatha

Hinduism asks you to be grateful to the person who has done you good and forget

the one who has harmed you. At the same time, Hinduism advises you not to

expect gratitude from someone for the good you have rendered.

In fact, Hinduism asks you to forget immediately whatever good you have done

lest you should harbor any expectation of return. When you do not expect

gratitude, it is also a kind of yoga. Be satisfied that you have done your duty.

In the order of nature, it is not practicable to render benefits to those from whom

we received them or the chance happens only very rarely. But, the benefits we

receive must be rendered again in an equal measure to somebody. Too much good

should not be allowed to remain in your hands. It will fast corrupt and recoil on

you. Be quick in paying it to somebody in need!

“It is not good to forget the good done to you; if anyone has harmed you, forget it

that very moment" says TiruvaLLuvar in TirukkuraL verse 108:

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Nanri marappadu nanru anru; / akdalladu

AnrE marappadu nanru//

And again, he says “Any fault can be forgiven but there is no exoneration for the

fault of ingratitude' in TirukkuraL verse 110:

Ennanri konrarkum uyvundam, uyvillai /

Seinanri konra magarku //

==============================================

Message

While you discipline yourself to be grateful, -

Don't expect gratitude; Forgive the ungrateful –

Only if you expect gratitude, you have disappointment –

Your true greatness lies in not expecting gratitude”

Normally, people forget instantly any help received (anrE marappadu) even at the

very moment of receiving. But, Rama remembers help rendered not to him

personally but to some distant ancestor, not now - but even ages ago. He

remembered the help of Indra offering his hump as a seat, ages ago to Puranjaya,

distant ancestor of Rama to save the life of the crow.

We should learn a lesson in this, that we should be ever grateful to those who

render any help to us.

========================================================

25

A STRANGE WEDDING!

We hear lot of news about how marriages fixed to be performed get stopped, let

alone divorces galore that take place after marriages are performed.

A man was seeking a job. When asked why he wanted a job, he replied “Without a

job, how can I strike work?” Similarly, it would appear that marriages are

performed as an essential prelude, without which how can one sue for divorce!

Dowry and domestic violence play a significant role in many cases (fault being on

either side).

Here we see a marriage about to be stopped but which nevertheless took place in

spite of the best efforts of those opposed to the marriage.

Whose marriage was sought to be stopped?

How the marriage took place against odds?

Read on

=====================================================

Everything was settled for the wedding of Dasaratha and Kousalya. The date had

been fixed. Arrangements had been in full swing for the Royal wedding. Everyone

was eagerly looking forward to the grand event.

Enter Sage Narada, known for his perennial (but welcome) mischief!

26

Scene 1:

He visits Ravana’s court and conveys to him the news and warns him that the son

to be born to the couple would be his nemesis.

Ravana thinks that if he could somehow stop the marriage, no son will be born to

the couple and that the projected nemesis could be averted.

Scene 2:

Narada visits Kousalya’s parents and informs Ravana’s plans. Kousalya’s father

decides to celebrate the marriage in mid sea. Dasaratha and Kousalya are put in

separate caskets, and set on sail. Ravana comes to know of this. He caught hold of

the casket in which Kousalya was sailing, locked it up and gave it to a shark,

ordering it to take it to Lanka.

He now took hold of the other casket and broke it to pieces. Dasaratha was now

drowning under water. Luckily for him, he got hold of a wooden plank with the

help of which he swims and reaches the shore at the foot of a hill.

The crocodile which took charge of the casket containing Kousalya met with

another shark raring to fight with him. Keeping the casket at the foot of a hill, it

engaged in a fight with the opponent shark. Some fisher folk, who saw the casket,

opened it to find Kousalya in it and took her to the hilltop. This was the same

hilltop to which Dasaratha had arrived earlier.

Scene 3:

Narada arrived on time to the hilltop. The marriage was duly celebrated. The

married couple was placed in the same casket in which Kousalya arrived. The

27

Crocodile after its fight with the opponent returned and took the casket to Lanka as

ordered, not knowing what had happened in the meantime.

Scene 4:

Narada hastens to Ravana’s Court and asks Ravana to open the casket.

Lo! And Behold!

Dasaratha and Kousalya come out with their wedding attire as proof of the

wedding that had taken place. Ravana tries to kill the couple.

But, then MaNDOdari intervenes and stops Ravana from killing them. Dasaratha

and Kousalya return safely to AyOdhya.

Message :

When an event is destined to happen, none can change it.

=======================================================

28

STRATEGY OF A STAG!

Stag teaches us a lesson.

Who is this stag?

What is the strategy?

What is the lesson?

Read on.

==========================================================

After killing TaaTaka, Rama aims at her sons Subaahu and Maareecha. While

Subaahu is killed, Maareecha is deliberately kept alive but driven down under the

sea. You may think that it is because later on Maareecha has to play a role as a deer

to help Ravana to abduct Sita.

Rama spared him not for this but for another reason.

What is that?

To perform the last rites of the slain TaaTaka, at least one of the sons had to

live. That is why he was spared.

Once Rama’s arrow touched him, the evil Maareecha turned a new leaf in his life.

He became so sanctified that he chose to live a saintly life. In fact, he had adopted

an ascetic life leading a sane and serene attitude.

It was this reformed Maareecha that Ravana approached for help asking him to

take the form of a golden stag to entice Sita so that Ravana could abduct her.

Mareecha tried his level best to dissuade Ravana from his evil intentions.

29

But, Ravana was in no mood to listen. He threatened that if Mareecha did not obey,

he would not hesitate killing him.

Now, Maareecha had two choices before him.

One, if he disobeyed, Ravana would kill him;

Second, if he obeyed, he was sure to be killed by Rama.

He came to the conclusion that it was better to die at the hands of Rama rather than

die at the hands of Ravana. So, he finally agreed to do Ravana’s bidding.

Now, the question arises as to why he shouted: Hey Sita! Hey LakshmaNa!

There is a hidden reason behind this.

The answer is that only if Sita is abducted, Rama will be enraged and will venture

to decimate Ravana and his horde. And we know what happened.

Message:

IF one wishes to acquire Bhagavaan’s grace, one has to first secure the grace

of PiraaTTi and Bhaagavata. Sita was PiraaTTi and LakshmaNa was the

Bhaagavata here.

So, he called them both.

========================================================

30

THE USELESS SWORD

Sword is a sharp weapon used by gladiators and warriors who engage in close

fights with their opponents. It would be naïve on the part of any combatant to

assume that he could escape unhurt, should the sharp edge of the sword were to

even scrape through one’s body. Unless a sword has been blunted due to overuse

or lost its sharpness due to natural wear and tear, there is no way it could become

useless.

But, here is a case in which a shining sword became useless without losing its

sharpness.

What is this sword?

Who wielded it?

Why did it become useless?

Read on

===========================================================

This is no ordinary sword.

It was sharpest of its kind.

It was wielded by no less a person than the mighty Ravana.

How he got it makes it a really mighty weapon.

It was granted by Lord Siva who was pleased with Ravana’s severe penance.

Then, how could it become useless?

31

Yet, Poet Kamban says that after a fight in which he got defeated by Rama, he

returned crestfallen having dropped both the sword he got from Lord Siva and his

valor in the battlefield.

“Sankaran koDutha VaaLum, Veeramum KaLathE pOTTu,

verum KaiyODu Lankai pukkaan”

How can it be said that he returned empty handed when he was very much holding

the sword given to him by Lord Siva. It is not as if Lord Siva gave him a useless

sword especially when it was given to him as a reward for his severe penance.

The good sword he got with so much effort was put to use by Ravana for a wrong

purpose. He used it to chop off the wings of JaTaayu, a great Bhaagavata. That

was the reason why the sword lost its efficacy and shine and became just a useless

appendage.

That is why it became worthless when fighting with Lord Rama. This had severely

dented on his valor as well.

So, Kamban says that he dropped both the sword and his valor.

Message:

The secret is that anything granted to us by God has to be put to use for a good

cause. If it is used for an unjust or illegal cause or wrong purpose, it will lose its

efficacy.

32

This is true of our senses also. God has given us eyes, ears, mouth, nose, hands,

legs and other organs. If we do not use them for good purposes, they will become

useless.

With eyes, we should see good and auspicious things like Bhagavaan’s forms

– Not the forms of others!

With ears, we should hear good and auspicious sounds like listening to the stories

of Bhagavaan– Not the “Rock Music” which is nothing but noise but is the rage

today, with the youths!

With our tongue, we should chant paeans of praise of Bhagavaan- Not for tasting

food alone!

With nose, we should feel happy to smell the holy basil fragrant TuLasi adorned by

Bhagavaan - Not any other so called perfumes!

With hands, we should bring our palms together in “Anjali” in prayer only to

Bhagavaan - Not to Kshudra Devatas

With legs, we should walk to the nearest temple and offer our obeisance to

Bhagavaan.

With wealth granted to us, we should help people less fortunate than ourselves.

Otherwise all these will be sheer waste and useless like the “Siva’s sword”

33

THE EARS THAT

REFUSED TO HEAR!

In 2015, when I was asked to give a talk on Srimad Ramayanam in SV Temple,

Pittsburgh, before commencing my talk, I gave the following warning!

“I have become a dictator!

You may wonder how. Let me explain.

What does a dictator do?

He does not listen to anybody. Others have to listen to him. That is because of his

powers.

I am also doing much the same. I also do not listen to anybody. Due to hearing loss

(in spite of hearing aid), I cannot. Only you have to listen to me. This is because of

my powerlessness. That way, I am also a dictator!”

We are now going to discuss the case of a powerful and arrogant dictator.

Why do we have two ears but only one mouth?

It is to indicate that we should listen more than we talk.

We are talking here about those who could hear but refused to hear especially

those who adamantly refuse to listen to sage advice tendered by people genuinely

interested in their well being.

34

What will happen if we do not listen to them?

That will be a short cut to our downfall.

This is brought out graphically in Srimad Ramayana about one who had not 2 but

as many as 20 ears and yet would not listen.

Now, Read on!

==========================================================

You have guessed it right. It was Ravana.

Let us see how many well wishers advised Ravana against keeping Sri Sita in

confinement in his palace and how he was heading to his own downfall if he failed

to return her to her husband, Sri Rama.

Sri Sita

When Ravana met her in Ashoka vana and pleaded with her to join his harem, she

threw a blade of grass between her and the Raakshasa telling him that if he wanted

to live, he should surrender her to Rama and seek his pardon. “Otherwise, take note

that you have already been marked for death by the Lord of death. And, be sure

that you will surely be killed by Sri Rama”

VibheeshaNa

He placed several arguments based on canons of justice for returning Sri Sita to Sri

Rama and the dire consequences that he would face if he failed to do so.

While describing this scene, Valmiki says that VibheeshaNa advised Ravana in

very forceful manner that the Lord of death was waiting for taking his life.

AnjanEya

35

In as many as 43 SlOkas, AnjanEya advised him with plenty of rules of justice as

to the need for Ravana to return Sri Sita to Sri Rama. He warned that if he failed to

do so, he was sure to lose his kingdom, wealth, family, armies and everything else.

He pointed out what great sin it was to forcibly keep another person’s wife. He

even cautioned Ravana that none could stand against Sri Rama, not even celestials

like Brahma.

While describing this scene, Valmiki does not call Ravana by that name. Valkmiki

calls him as “Dasa Aananana” meaning “One with 10 heads” by implying that he

had “20 ears”

But, he would not listen even though he had 20 ears!

Result: He met with his well deserved doom.

Message :

One who does not listen to the sage advice of well wishers will surely face

downfall.

==========================================================

36

CAN A RING BECOME

A BANGLE?

May be, by magic?

Some time ago, a magician walked among the audience and shook hands with

them and returned to his stand. He asked the audience what time it was. Members

in the audience looked into their wristwatches only to find that mysteriously their

watches were missing! Then, the magician took out from his pocket a few watches

and inquired whether they belonged to them. They were surprised to find their

watches in the hands of the magician and the magician returned to the respective

owners. They wondered how the watches had gone from their hands to those of the

magician. If you had witnessed the spectacle, you are also sure to be surprised.

We are not talking about this kind of magic.

But, then how a ring worn on a finger can become a bangle to be worn on the

wrist?

Read on.

========================================================

AnjanEya offered his credentials as “Rama Dhoota” to Sri Sita in the Ashoka

Vana by presenting the signet ring sent by Sri Rama to convince her that AnjanEya

was indeed his Dhoota.

37

Valmiki describes the “Anguleeyakam” (ring) presented to Sri Sita as “Kara

BhooshaNam” (bangle).

Why?

Has the poet made a mistake in describing the ring?

No.

There was an earlier incident that must have come to his mind that prompted him

to describe the ring as a bangle.

A flashback!

Sri Rama and Sri Sita was an ideal couple who loved each other so much that it is

difficult to say who loved whom more. As in the case of any pair of husband and

wife, at some stage, there was a small domestic feud.

As it usually happens with irate wives in such situations, Sita said that she would

never again talk to Rama and Rama retorted saying “Never mind”.

Two hours passed in absolute silence and neither of them could bear it anymore.

Sri Rama stealthily took off the ring he was wearing and dropped it on the floor.

That was the same ring that AnjanEya had presented to Sri Sita as aforesaid.

Sri Sita heard the sound. She got wild when she saw this.

She asked “If you are angry at me, it is not fair to take it on the ring presented to

you by my loving father as a wedding gift?”

38

Sri Rama answered: “I did not drop it. Because you did not talk to me for so long, I

became lean and emaciated. The ring on its own slipped from my finger and fell to

the ground”

On hearing this, Sri Sita became concerned and was overwhelmed with emotion.

The “PraNaya Kalaham” over, the couple forgot all the background responsible

for it and started to be cheerful as before.

The poet must have thought:

“If for not conversing for a mere two hours, the finger could become so lean as to

let slip the ring, how lean the finger would have become when they had to be away

from each other for over 10 months.

Surely, the ring (anguliyakam) to be adorned on a finger must have changed to be a

bangle (kangaNam) to be worn on the wrist!”

It is this thought that must have weighed in the mind of the poet when he used the

expression “kara-BhooshaNam” instead of “Anguleeyakam”

(This was narrated by Sri Villur Karunakarachariar Swami at Ram Samaj, West

Mambalam, in his lecture on “Sundara KhaaNDam”)

=================================================

Message :

This shows how husband and wife would act and how they should act between

them.

=========================================================

39

CAN A CURSE BECOME

A BLESSING?

Can a curse become a blessing?

“Are you kidding?” You may be tempted to ask.

I am not kidding.

I am not saying this.

It is Sage Valmiki who is known never to utter any falsehood who says this.

This is what actually happened.

Now, read on

=======================================================

There was a King. He was a great archer. He could shoot an arrow on any object

whether within sight or beyond sight by his mastery of the art of “sound detection”

known as “Sabda VEdi”. Once, he went into a forest on a hunting expedition.

Suddenly he heard a sound at a distance. He thought that it was a stag drinking

water from a pond. In his anxiety to capture the animal, he shot an arrow using his

expertise in “Sabda VEdi” towards the direction from which the sound came. His

aim was as usual accurate. It hit the object.

Only, the object was not a stag!

40

It was a youth who was trying to fill his vessel with water and the sound emanated

from this action. The arrow struck at the heart of the youth who fell down writhing

with pain. The King hastened to the spot to claim his prize.

To his utter astonishment, he saw the youth struggling for his life. The King felt

extremely sorry for the boy and inquired him who he was, why he came to the

pond and what was the sound about. The youth replied that he had come to the

pond to take some water to quench the thirst of his old and blind parents who were

awaiting him sitting under the yonder tree.

He requested the King to take and give the water to his parents and let them know

what happened. The King went to his parents and with a heavy heart narrated how

he was responsible for the death of their son.

The old and blind couple was a Sage and his wife. Naturally, when they heard the

news, they were beside with grief. In a fit of uncontrollable grief, the Sage cursed

that as they were also about to die unable to bear the separation from their son, the

King should also die unable to bear the separation from his son.

The King was also sad at what happened but at the same time felt a little happy

because at that point of time, he had no sons. The curse was indirectly a blessing

that he should first beget a son in order to get separated from him, resulting in his

death.

The King was Dasaratha.

So, when Rama was exiled, he felt that the curse had come true and shortly after

Rama leaving for his “Vana Vaasam”, Dasaratha died heartbroken at his

separation from Rama.

41

Thus, in this case, a curse had turned out to be blessing in the sense that childless

King actually begot not one - but four sons!

==========================================================

Message:

When Sages spell a curse, sometimes, they are not without some beneficial

results.

But, for this reason, let us not provoke a Sage to curse us!

=========================================================

42

A SAGE’S SECRET

REVEALED!

Who is the Sage?

What is the secret?

Read on.

=======================================================

The Emperor was in the middle of a meeting with his ministers and preceptors on

an important decision regarding the matrimonial matter for his son.

Just at that juncture, the gate keeper rushed into the meeting hall to convey the

news of the arrival of a Sage who wanted immediate audience with the Emperor.

The Emperor allowed the Sage to enter and the sage was received with usual

courtesies, nay - even unusual courtesies knowing well the irate nature of the Sage

who might pronounce a curse at the drop of a hat.

The Emperor promised without any hesitation to do whatever the Sage wanted. He

inquired the Sage the reason for his urgent visit.

The Emperor was Dasaratha and the Sage was Viswamitra.

Having read Srimad Ramayana, we are inclined to believe that the Sage wanted the

Emperor to come and protect the Yaaga that he was proposing to conduct.

You are right in guessing.

43

But, the real reason was different.

Cannot the Sage use his power of penance to save the Yaaga? Granting that he did

not want to waste his powers, he could have asked the Emperor himself to come

and personally help.

He did not want the Emperor Dasaratha. Instead, he wanted Rama, a young boy to

accompany him for protecting the Yaaga from fierce Raakshasas.

Dasaratha was taken aback. Now, he could not send Rama being a mere boy of

about 12 years of age and to face such an unequal task nor could he renege on his

plighted promise. He was facing a conflict of interests.

Only when VasishTa intervened and advised that Rama may be sent with Viswa-

mitra, he agreed to do so.

Also, there was another complication for Dasaratha.

What was that?

He had earlier offered himself to accompany the stage instead of sending Rama.

But, when he learned that the Raakshasas preventing the Yaaga were acting on

behalf of Ravana, he backed out.

This was because of his remembering the incident of his encounter with Ravana as

described in posting in this series titled “Hidden Messages in Ramayanam – 05 – A

Strange Wedding!

Be that as it may.

Why did Viswamitra insist on Rama accompanying him and did not prefer

Dasaratha for the job?

44

There is hidden reason behind this request.

Viswamitra had earlier committed a sin for which he wanted to do due atonement

“Praayschittam” for that.

What was the sin?

He had once kept separated Haris-chandra and his wife Chandra-mathi and

subjected them to unbearable suffering. He wanted now bring together in

matrimony another couple, Sri Rama and Sri Sita to rectify that sin.

If it was for protecting the Yaaga, he should have asked Rama to return to

Ayodhya, once the Yaaga was completed.

Instead, why did he take Rama to Mithila?

Why did he ask King Janaka to show the Siva Dhanus to Rama and

Why did he ask Rama to “see” the bow – a bow that had to be brought pulled only

by 5000 hefty warriors?

It was to finalize the marriage of Rama with Sita.

The moment, Viswamitra asked Rama to “see” the bow, Rama lifted it and as

Kamban says people assembled “Saw” the lifting and the very moment “heard” the

sound of the breaking of the bow. (eDuthadu KaNDanar, ITradu kETTanar).

This clinched the issue.

Viswamitra thus amply atoned for his sin in separating Haris-chandra and

Chandra-mathi.

And, as Rama won the wager, he won the hand of Sri Sita.

45

The event had another dimension to it.

What is that?

Rama did not hasten for the marriage. He waited for his father, mothers, brothers

and other family members and other retinue to arrive.

Only after Dasaratha approved the marriage, did he assent for the celebration.

This proved his Achaarya Bhakti and Pitru Bhakti all at once.

Message:

In Srimad Ramayana and in fact in all our scriptures, no event goes without a

hidden reason behind it and provides important lessons for us.

This is especially so for our modern youth who may not care for the parent's

approval for their marriage!

=======================================================

46

TREATMENT OF

URMILA AND SITA

Was Valmiki right in his treatment of Urmila and Sita in the specified contexts?

(a) The case of Urmila

At the time of the wedding of the four brothers, Rama married Sita, while

LakshmaNa, Bharata and Satrughna married UrmiLa, MaaNDavi and Sruta-

keerthi respectively all at the same time. While Sita accompanied Rama to the

forest, MaaNDavi and Sruta-keerthi remained with their respective husbands.

But, poor UrmiLa was left behind and had to bear the pangs of separation from

LakshmaNa for 14 long years. The Ramayana, otherwise known as “Sitayaah

Charitam Mahat" meaning the “Great story of travails of Sita” depicts very

graphically the sufferings of Sita on her separation from Rama for just 10

months but conveniently and totally ignores the pangs of UrmiLa for 14 years.

It is felt that if ever there is a character that deserves the most sympathy in the

entire Ramayana, it is that of UrmiLa and the poet could have done a little more

justice to her.

Explanations given by H.H. Gopala Desika Maha Desikan, Srimad

Andavan of Paundarikapuram Ashramam, Srirangam:-

(i) UrmiLa could have insisted on accompanying LakshmaNa as did Sita with

Sri Rama. But, she did not do so. Some say that she was sleeping at that time;

some others say that she was in her shower when the three left for the forest.

47

This is quite unacceptable because the whole palace and indeed the whole of

Ayodhya went aghast at the unnatural turn of events and there is no reason to

believe that UrmiLa was unaware of what was happening.

The real reason is that her insistence would have defeated the very purpose of

the Avatar of LakshmaNa which was to render uninterrupted, undisturbed and

unperturbed service to Rama “at all times, in all places and in all manners”. It

was LakshmaNa's purpose to demonstrate how a “Sesha” (Servant) should act

in relation to a “Seshi” (Master) - And this could have been affected by her

accompanying him.

(ii) In a way, the “Pativratyam” (Devotion of a wife to her husband) of UrmiLa

has been amply proved by her devotion to her husband even in his absence

more out of concern for his purpose than for satisfying her own desires. - A

different facet of “Pativratyam”, a kind of counterpart to that of Sita who

accompanied and stayed with her husband - and indeed helped him to carry out

the purpose of His descent (Avatara Rahasya)

(iii) It is the tradition of poets not to clutter their works with characters and

events not quite relevant to the main theme. Obviously, Valmiki felt that there

was no need to refer to UrmiLa and Sruta-keerthi in the later denouement of the

epic. Similarly, there is not much of mention about Satrughna in the later

portions of the epic. LakshmaNa exemplified the “Bhagavad Seshatvam”

(Service to the Lord) while Satrughna exemplified “Bhaagavata Seshatvam”

(Service to the Servants of the Lord)'. And, this has been graphically brought

out in the very first stanza of AyOdhya Khanda.

========================================================

48

(b) The case of Sita

When Sita was redeemed after the war, she was brought before Rama fully

bedecked as ordered by Rama himself. And, when she appeared, Rama

reproached her with harsh words saying that he suspected her chastity having

lived for 10 months in another person's home. He told her that he took efforts to

kill Ravana, not for redeeming her but for the sake of guarding his own honor

and asked her to go away and live with anyone she was pleased with.

He told her that like a person with jaundice, he could not bear even to “see” her!

(Note: Whose fault it is that a jaundiced person sees yellow wherever he looks?

It is in “the beholder's eye” Indirectly, he seems to admit that it was his own

fault – not that of Sita!)

Unable to bear these harsh words from Rama, she performed the rare feat of

going through the fire ordeal.

Why did Rama use such harsh words to Sita?

There is a reason behind it.

On hearing the voice of Maareecha crying, “Hey! SitE! Hey! LakshmaNa!”

LakshmaNa hesitated to leave Sri Sita to go after Rama. Sita used harsh words

to LakshmaNa saying that he accompanied her and Rama to the forest only with

the evil intention of enjoying her as his wife! This must have deeply hurt the

feelings of LakshmaNa. Rama wanted to punish her for this “Bhaagavata

Apachaaram”. This is in Yuddha KhaaNDa.

OK. But, when her innocence had already been proved once through the fire

ordeal, Rama is again seen in Uttara KhaaNDa banishing her to the forest when

49

a washer-man made some unsavory remark about her - long, long after their

return to AyOdhya.

It is questioned, under what kind of jurisprudence, past, present or future that

she was banished - a second punishment for the same offense from which she

had already been exonerated!

Rajaji in his Ramayana (published by BVB, 1990- p.311) offers some kind of

explanation for this. He says "As the prince returned from Mithila, he met

Parasurama. I have heard it said that with that meeting, Parsurama's Avatar

came to an end. Likewise, it should be held, I think, that Rama's Avatar came to

an end with the slaying of Ravana. After that battle, Rama remained only as a

king of the Ikshvaku race. On this theory, Rama's treatment of Sita after the

battle and in the Uttara khaaNDa can be explained as the behavior of a king in

accordance with the customs of the times". He adds that "her banishment

mirrors the voiceless and endless suffering of womenfolk”

Since joy and sorrow are God's play, he and his divine spouse having come

down to the world of men and women had to go through the drama of joy and

sorrow like other ordinary folk."

-----------------------------------------------------------------------------------------

Explanations given by Srimad ParavakkOTTai Gopala Desika Maha Desikan

Andavan Swami of Paundarikapuram Ashramam:-

“The banishment of Sita only shows how as a king, Sri Rama respected even the

will o' wisp of even the least significant citizens in his kingdom where it

concerned his own rectitude or that of those closely associated with him. No

one would dare say anything derogatory about Sita (not because she was the

50

queen but) because everyone knew how the lady was pure and serene beyond a

shadow of doubt. In such a background, even the fact of an uncharitable remark

being slipped out by even a “persona non grata” was unthinkable and needed to

be disabused.

Though he was convinced personally about Sita's conduct (especially as

revealed by the fire ordeal), he had to demonstrate that he as a king, was not

carried away by a blind love to her in accepting her and was wary of the

feelings of his subjects. This, he could do only by such a draconian step as

banishing Sri Sita to the forest.

Also, Sri Rama was concerned that his sons should be brought up in the

proper environment of the hermitage where only they could acquire

appropriate knowledge and build character to be able to propagate the

values unfolded in the great epic Ramayana. May be, this was another

reason why he sent Sri Sita to the forest.

========================================================

Message:

We should not judge the events of a bye gone era by our present day standards

(if standards, we have at all!). We have to board the “time machine” travel back

to the times of Ramayana to understand the sequence and justification for the

actions taking place in those times.

=========================================================