Valmiki's Ramayana

by Vālmīki,Sattar, Arshia

  Such were the four illustrious sons of the fortunate Daśaratha. They loved their father as the gods love Brahmā, the Grandfather. The princes were learned and endowed with all the virtues. They were all-knowing, far-sighted and prudent, but even though they were renowned, they were modest.

  * The double vows of brahmacarya, the student stage of a young man’s life, are celibacy and austerity.

  Chapter Five

  Soon, King Daśaratha began to think about getting his sons married and the wise monarch consulted his teachers and elders. As he was holding discussions with his ministers, the great and illustrious sage Viśvāmitra arrived. He was eager for an audience with the king and so he said to the chief guard, ‘Go at once and tell the king that I, Viśvāmitra, the son of Gādhi, born in the line of Kauśika, am here!’ The guards ran into the king’s audience chamber in confusion. Daśaratha and Vasiṣṭha went in person to escort Viśvāmitra into the palace. Daśaratha welcomed the sage with happiness, as Indra would have welcomed Brahmā. With great joy, Daśaratha gazed at Viśvāmitra who shone with the power of his austerities and welcomed him with the arghya water.

  Viśvāmitra accepted the honour and asked after the welfare of the king and his family. Then he asked about Vasiṣṭha and the other sages and about all other beings, as was customary. The king happily answered the questions and they entered the palace together. Daśaratha said, ‘Your visit here has made as happy as if I had obtained the nectar of immortality. Your presence is like rain in a drought, like the birth of a son to a childless man, like the recovery of wealth for a man who has lost everything. I welcome you from the bottom of my heart.

  ‘Your glance bestows merit and deems me fortunate. My life has been fulfilled by your arrival. Tell me what I can do to please you. Long ago, you were a warrior. You have become a brahmin by dint of your ascetic practices. You are worthy of my undying worship and honour. Your presence has purified my kingdom. Tell me the purpose of your visit and what I can do to help you in your enterprise.’

  Viśvāmitra, who was the repository of all virtue, was pleased with the king’s words which were humble and sincere and gladdened the heart.

  ‘None on earth except one from such a great clan and one schooled by Vasiṣṭha could have spoken thus,’ he replied. ‘I shall certainly tell you what you can do for me. And then you must do it and prove the truth of your words!

  ‘I am conducting a ritual which will ensure that I reach my spiritual goal. But there are two rākṣasas, able to change form at will, who obstruct it. Just as the ritual is drawing to a close, these two rākṣasas, Mārīca and Subāhu, who are learned as well as mighty, throw flesh and blood on the sacrificial altar. My hard work and all my efforts are in vain because of these two creatures. Totally discouraged, I have left the area where I was performing the ritual. I cannot release my anger while I am meditating for the ritual and so I have not been able to curse them.

  ‘Give me your oldest son Rāma, that hero with hair as dark as a crow’s wing! He will be able to kill these wicked rākṣasas with his own divine energy and with help from me. Have no fear. I will bless him so that he becomes famous in the three worlds. The two rākṣasas will attack Rāma, but with no success because he is the only human capable of killing them. Though they are strong, they will be caught in the web of their own destinies.

  ‘You did not obtain Rāma as a son by your own efforts. You cannot regard him as your son alone. I can say with certainty that the two rākṣasas will be killed.

  ‘I am well aware of Rāma’s virtues and his heroism, as is Vasiṣṭha and the other sages who sit here in meditation. If you want righteousness to flourish and if you desire fame on earth, then give Rāma to me! Your ministers, led by Vasiṣṭha, will advise you to do this, so send Rāma with me! Let your oldest son, the lotus-eyed Rāma, stay with me for the ten nights of the sacrifice. Do not let the auspicious time for the ritual pass. Make me happy by doing what I want and do not grieve for your son!’

  Viśvāmitra fell silent after he had made this righteous speech. But his words pierced Daśaratha’s heart, filling the great king with fear and grief as he trembled on his throne.

  Daśaratha lost consciousness for a moment and when he had recovered himself, he said, ‘My lotus-eyed Rāma is only fifteen years old. I don’t think he can face the rākṣasas in battle! Take my entire army with me as the commander. My men are brave and heroic and skilled with their weapons. I will go with my warriors to fight the rākṣasas. We are capable of facing them. But do not ask for Rāma!

  ‘With my bow and my arrows I will lead the army myself and I will fight the rākṣasas until my last breath. We shall protect you and you can complete your ritual without any further obstructions. I will come with you, but do not take Rāma!

  ‘He is only a child and his education is not yet complete. He does not know strength from weakness. He does not have the required skill with weapons nor is he seasoned in battle. He cannot face the rākṣasas who fight unfairly!

  ‘I cannot bear the thought of living without Rāma for even a day. Do not take him away! Brahmin of great vows, if you must take Rāma, then take me and my army with four divisions as well. I am sixty thousand years old and I obtained my son with great difficulty. Do not take Rāma away! He is the dearest of all my four sons. He is the eldest and he is the support of dharma. Do not take him away!

  ‘How strong are these rākṣasas? How big are they? Whose sons are they? Who protects them? Why did you decide that Rāma could face them? Rākṣasas are proud of their strength and it is well known that they are wicked, that they fight by unfair means. Tell me how I can face them on the battlefield.’

  Viśvāmitra said, ‘The great rākṣasa Rāvaṇa is born in the line of Pulastya. He torments the three worlds because of a boon from Brahmā. He is strong and brave and has many rākṣasas around him. This Rāvaṇa, king of the rākṣasas, is Kubera’s brother and the son of the sage Viśravas. He does not obstruct my sacrifice himself, but the mighty Mārīca and Subāhu do it on his behalf.’

  After hearing what Viśvāmitra had said, Daśaratha replied, ‘I cannot face these wicked creatures in battle. O knower of dharma, take pity on my little boy and on me, unfortunate as I am. You are my spiritual teacher, blessed one, and you are like a god to me. If the gods and the dānavas, the gandharvas and yakṣas, the divine birds and serpents cannot stand up to Rāvaṇa, how then can a mere mortal do so? He can defeat the best of warriors in battle. I cannot face him and his army in battle, even with all my forces and my sons.

  ‘How can I send my young son, god-like and so inexperienced in battle, with you, O brahmin? The two rākṣasas who obstruct your sacrifice are the sons of Sunda and Upasunda. They are like Death itself on the battlefield. I cannot give you my son! Mārīca and Subāhu are experienced and skilled warriors. I might be able to fight one of them at a time. Since that is not the case, please excuse me and my family from this task.’

  When Viśvāmitra heard Daśaratha’s plea which was filled with affection for his son, he grew angry. ‘You gave me your word that you would give me anything that I asked for. Now you go back on it! This change of heart is not worthy of the Ikṣvāku clan! If this is what you wish, then I shall return to my home. With your false promises, Daśaratha, live in happiness with your family!’

  The earth trembled at Viśvāmitra’s anger and even the gods became fearful. The great sage Vasiṣṭha, resolute and true to his vows, saw the earth’s agitation and said to the king, ‘Born in the Ikṣvāku clan, you are dharma incarnate on earth. You are true to your vows and duties, you are wise and illustrious. You cannot go against dharma. Your clan is renowned in the three worlds for its righteousness. Perform your duty and do what is right. You have said, “I will do what you want.” You cannot go back on your word, Daśaratha, for you will lose the rewards of the sacrifice. Let Rāma go!

  ‘It matters little whethe
r Rāma is skilled in the use of weapons. The rākṣasas cannot harm him for he is protected by Viśvāmitra, the way the nectar of immortality is protected by fire! Viśvāmitra is dharma itself, he is the best among the brave, the wisest man in the world and the abode of austerities. Of all the animate and inanimate beings, of all the gods and the ṛṣis, the asuras and the rākṣasas, the gandharvas and the yakṣas, the kinnaras and the uragas, he knows the most about weapons.

  ‘Long ago, the righteous sons of Kṛṣāśva gave Viśvāmitra all the weapons so that he could establish his kingdom. The sons of Kṛṣāśva are the grandsons of Prajāpati. They take many forms and they are extremely strong. Blazing with their own splendour, they are the agents of victory. The lovely Jayā and Suprabhā were the daughters of Prajāpati and they gave birth to hundreds of shining weapons.* Long ago, Jayā gave birth to five hundred sons, all of them unmatched, able to take on any form and born for the destruction of the asura hordes. Soon after that, Suprabhā also gave birth to five hundred sons called the Samhāras. They were so mighty that they could not be overcome, nor could anyone withstand them.

  ‘Viśvāmitra has knowledge of these weapons and this righteous sage can create other new weapons as well. This splendid ascetic is also a mighty warrior. Have no fear for Rāma, let him go with Viśvāmitra!’ Reassured by Vasiṣṭha’s words, Daśaratha felt better and agreed to send Rāma with the sage.

  Daśaratha’s relief showed on his face as he sent for Rāma and Lakṣmaṇa. When the time for their departure arrived, Rāma took the blessings of his parents and Vasiṣṭha conducted auspicious rituals. Daśaratha kissed his beloved son on the forehead, his heart overflowing with affection, and handed him over to Viśvāmitra.

  * It should be noted that special weapons in the Hindu classical texts are not physical, like bows and arrows, swords and maces. Activated by the recitation of the mantras, these ‘weapons’ can cause the opponent to be tied up in knots, for example, or fall to the ground stunned, or have his head burst into a hundred pieces. Learning to use a weapon involves learning the mantra that controls it. Quite often, weapons belong to the gods and so there is the weapon of Vāyu, the wind god, the weapon of Varuṇa, the sea god and so on. Weapons like these can only be used in a state of ritual purity, and the bestowing of the weapons has a spiritual dimension.

  Chapter Six

  As the lotus-eyed Rāma left with Viśvāmitra, Vāyu sent forth a pleasant breeze that was free of dust. Showers of blossoms rained down from the sky. Conches blew and drums sounded as the great-souled Rāma left the city.

  Viśvāmitra led the way with Rāma behind him, carrying his bow, his hair dark as a crow’s wing, and Lakṣmaṇa followed Rāma. Holding their bows and arrows and appearing like three-headed serpents, the two boys lit up the cardinal directions as they followed Viśvāmitra like the aśvins follow Brahmā.

  When the three had gone one and a half yojanās along the southern bank of the Sarayū, Viśvāmitra spoke gently to Rāma. ‘Child, let us not waste any time. Purify yourself with water and receive the balā and atibalā mantras from me. Neither fatigue, nor sickness nor age will affect you. Rākṣasas will not be able to harm you even when you are asleep or off guard. None on earth will have the strength of your arms and you will be unmatched in the three worlds in knowledge, skill and eloquence.

  ‘Balā and atibalā are the mothers of all martial knowledge and when you have acquired them, you will be unrivalled as a warrior. O best of men, neither hunger nor thirst will afflict you when you recite these mantras. Learn them well and you shall achieve success on earth. These brilliant sciences are the progeny of Brahmā. I shall bestow them on you for none is as righteous as you are. Indeed, many of the qualities these weapons bring already belong to you. But these multi-faceted skills, nurtured by asceticism, shall also be yours.’

  Happily Rāma performed his ablutions and received the mantras from the sage who had realized himself. Rāma shone with renewed energy after he had accepted the weapons. The boys performed the prescribed duties for their teacher and the three spent a pleasant night on the banks of the Sarayū.

  When dawn broke, the great sage affectionately roused the two princes who were sleeping on a bed of grass. ‘Rāma, worthy son of Kausalyā, the dawn is breaking. Rise and perform the morning worship!’ The princes bathed and recited the gāyatri, the best of all mantras. Then they honoured Viśvāmitra, rich in austerities, and made preparations to go onwards.

  As they went on, they came to the point where the Gangā, the divine river that flows in all three realms, meets the Sarayū. There, they saw a hermitage inhabited by mighty and glorious sages who had been practicing severe penances for thousands of years. The princes were filled with joy and said to Viśvāmitra, ‘We are very curious about whose hermitage this is and who the people are who live here. Tell us about this!’

  Viśvāmitra smiled and said, ‘Listen then, Rāma, and I will tell you who lived here in the old days. Kandarpa, whom the wise call Kāma, once took on a corporeal body. He performed austerities here and meditated on Śiva. Meanwhile, Śiva had just been married and he passed this way with his celestial attendants. A wicked thought entered Kāma’s mind and he tried to harm Śiva. Śiva snorted and Kāma was burned to ashes by Śiva’s fiery eye. All Kāma’s limbs fell from his body and now, because of Śiva’s wrath, he has become bodiless. Since then he has been known as Ananga, ‘the bodiless one,’ and the place where his limbs fell to earth is known as Anga.

  ‘This is Śiva’s hermitage and the holy sages who live here have been meditating on him for a long time. These flawless men are extremely righteous. Rāma, let us stay the night here, and tomorrow we can cross the sacred rivers.’

  As they were talking, the holy sages from the hermitage saw them and were delighted when they recognized Viśvāmitra. They performed the arghya ritual for him and welcomed Rāma and Lakṣmaṇa as honoured guests. Viśvāmitra and the princes stayed happily in the hermitage, entertained by wonderful tales.

  The next day, after performing the morning worship and honouring Viśvāmitra, the princes made preparations to cross the river. Viśvāmitra thanked the sages in the hermitage and stepped into a boat along with the two princes. When they reached the other side, the princes paid their respects to the river and started along its northern bank with long strides. Soon, they saw before them a dense and impenetrable forest. Rāma asked Viśvāmitra, ‘What is this terrible forest? The air is filled with the sound of crickets and over that rises the roar of lions and tigers and the screeching of birds of prey. What is the name of this awful forest?’

  The glorious sage replied, ‘Listen, child, and I will tell you whom this terrible forest belongs to. Long ago, two flourishing cities, Malada and Karuśa, were created by the gods. In the old days, when Indra slew Vṛtra, he was guilty of killing a brahmin. He was overcome by hunger and impurity so the gods and the ṛṣis bathed him with pots of water. The dirt and impurities fell from his body onto this place. The gods were very happy when they had purified Indra’s body of the terrible sin and so was Indra. In his joy, Indra blessed this place with a great boon. “This area shall prosper and be famous all over the world. It shall be known as Malada and Karuśa for taking the dirt from my body!’* The gods were pleased with the way Indra had honoured the area.

  ‘The two cities prospered for many years, Rāma, and they were filled with grain and wealth. Some time later, a yakṣī appeared here. She can change her form at will and has the strength of a thousand elephants. Her name is Tāṭakā and she is Sunda’s wife. The rākṣasa Mārīca is her son and he is equal to Indra in valour.

  That wicked Tāṭakā constantly destroys the cities of Malada and Karuśa. She lives half a yojanā from here, right across our path. Rāma, no one can pass through this region because of her. Use your strength to kill this wicked creature—make this region free of danger again! Now I have told you everything about this terribl
e forest and how, to this day, Tāṭakā has made it impassable!’

  Rāma asked another question in his sweet voice. ‘I have heard that yakṣas have very little power. How can it be that Tāṭakā has the strength of a thousand elephants?’

  Viśvāmitra replied, ‘Listen and I will tell you. She was given a boon that bestowed this incredible strength upon her. Long ago, there lived a mighty yakṣa named Suketu. Although he was very virtuous, he had no children and so he performed many great austerities. Brahmā was pleased with Suketu and, as is well known, gave him a jewel of a daughter named Tāṭakā who had the strength of a thousand elephants, but he did not bless Suketu with a son.

  ‘Tāṭakā grew up into a beautiful young woman and was given to Sunda, the son of Jambha, in marriage. Soon, she gave birth to a son, Mārīca the invincible, and he became a rākṣasa because of a curse. When Sunda was killed, Rāma, Tāṭakā decided to attack Agastya, the best of sages, along with her son. Agastya flew into a mighty rage when he saw Tāṭakā rushing towards him and he cursed Mārīca to become a rākṣasa. He cursed Tāṭakā as well. “You shall lose this beautiful body and become an enormous yakṣī, ugly and deformed, an eater of men.” Enraged at being cursed like this, Tāṭakā now haunts the region where Agastya used to live.

  ‘Rāma, for the welfare of the brahmins and the cows, you must kill this wicked yakṣī, this doer of evil deeds! No one in the three worlds but you can kill this accursed creature. Have no hesitation about killing a woman, for you must do what is best for the four castes. A king must do what will benefit his subjects, even if it is unrighteous, for such is his duty. Don’t you know how Indra killed Mantharā, the daughter of Virocana, because she wanted to destroy the earth? Viṣṇu himself killed Bhṛgu’s wife, the mother of the resolute Kāvya, because she wanted to rid the world of Indra! Prince, other great beings have also killed unrighteous women, so suppress your pity and kill Tāṭakā!’