RAMAYANA IS AN ITIHASA (EPIC) BASED ON VEDAS

(Compilation by N. R. Srinivasan, Nashville, TN, USA, May 2018)

Hindus believe Ramayana is allegory. They worship it as a sacred text like Vedas and Bhagavad Gita. Ramayan path or Ramayana Parayana (reading and listening) is an annual ritual in temple tradition as well home Worship. This belief is based on the Introduction in the beginning and Phalasruti (meritorious benefits or Punya) at the end included in the Adikavya by Vedavyasa. Therefore Ramayana is a historic as well as spiritual text and mostly on Dharma. Please recall the relevant excerpts from introduction in Balakanda and Phalasruti   in Yuddhakanda:

Idam pavitram paapaghnam punyam Vedaischa sammitam | yah pated raamcharitam sarvapaapaih pramuchyate || 1-1 -98 ||

He who reads this sacred narration of Sri Rama, which is capable of purifying the mind and wiping out sins and is treated on a par with the Vedas is completely absolved of all sins.

Ramah hi Vishnuh sanaatanah |aadidevo mahaabahur Naaraayanah parah | saakshaad raamo raghusreshtha sesho Lakshmana uchyate ||6-128-120 ||

Indeed Rama is Eternal Vishnu alone! The mighty armed Lord Narayana who has his abode in waters has appeared in person as Sri Rama, the foremost among Raghus and Sesha (the serpent-god forming his couch) is spoken of as Lakshmana.

“Veda vedye pare pumsi jaate  dasarathaatmaje | Vedah prachetasad-aaseet saakshaat raamaayanaatmanaa”

As the Supreme Self, only known through Veda, appeared as the son of Dasaratha, Veda themselves appeared as the baby of sage Valmiki in the form of Ramayana (Nilakantha).

The basis for Indian Philosophy is the Veda. Ramayana is nothing but the Veda in a palatable form given by the sage Valmiki.

Nilakantha a great commentator on Itihasas says that Valmiki based the twenty-four thousand verses of the Ramayana on twenty four syllables of Gayatri mantra.

 ……..ramayane chaturvimshatisaahasraayam chaturvimshati gaayatyr-aksaraani vaalmeekeenaa sangriheetaani ||

Valmiki wants us to chant every 1000 slokas as Sahasranama dedicated to a specific Gayatri mantra syllable; therefore   Ramayana is 24 Sahasranamas to the Supreme. Probably Bhishma got an idea from this to compose Vishnu Sahasranama as slokas in Anushtup meter (Chandas).  That is why Valmiki   confined to  24000 slokas while composing Ramayana. As we all know Vishnu is also prayed with 24 names in Sandhyavandana Mantra each name directed to a specific Gayatri Syllable.

Nilakhatha quotes from the Agastya-samhitaa to support the fact that the Ramayana story is drawn from the Vedas:

vedavedaye pare pumsi jaate dasharathaatmaje | vedah  praachetasaad-aaseet  saaksaadraamaayanaatmanaa | tasmaadraamaayanam  devi veda eva na samsayah  ||

When the Supreme Being, known through the Vedas, was born as the son of Dasharatha (Rama), the Veda (manifested itself) through the (mouth) of the sage Prachetasa directly as the  Ramayana. Therefore, O Devi, Ramayana is the Veda itself, without a doubt.

Brahaman is always ascribed in terms of thousands in comparison to even devatas as in Purushasookta—sahasraseersha purushah sahasraakshah sahasrapaath-- the one with thousands of thoughts, thousands of eyes  and thousands of feet spread over the universe watching everything and taking care of all things pervading everything. This was in the minds of Valmiki when he dedicated  every thousand slokas to a syllable of Gayatri, the most sacred mantra in Vedas.

An odd and intriguing scene in Ramayana is the challenge between two avatars for supremacy. This is something peculiar here. We are familiar with Puranas pitting one against the other among Trinities for superiority status but not between avatars. Probably Valmiki wanted to establish all-round greatness of Rama avatar and tell us Rama is Vishnu, Narayana and Para Brahman focusing on Vishnu Tattva on which I have spoken a lot in my discourses. 

Since Ramayana is based on the Vedas, there must be mantras in the Vedas that correspond to the immortal story of Rama. It is with this objective that Nilakatha, the great commentator on the Mahabharata came up with his   Mantra-Ramayana. The Mantra Ramayana is a compilation of mantras from the Rig Veda that narrate the story of Rama or the Ramayana. The Mantra-Ramayana itself has more than 150 mantras.   

“Ramayaa is not history or biography. It is a part of Hindu mythology.  One cannot understand Greek life and Greek civilization without knowing  all about Zeus, Apollo, Hercules, Venus, Hector, Achilles, Ulysses and others in the Iliad. So also one cannot understand Hindu Dharma unless one knows Rama and Seeta, Bharata, Lakshmana, Ravana, Kumbhakarna and Hanuman. Mythology cannot be dispensed with. Philosophy alone or rituals alone or mythology alone cannot be sufficient. These are the three stands of all ancient religions. The attitude towards things spiritual which belongs to a particular people cannot be grasped or preserved or conveyed unless we have all these three. Even an iconoclast like Bernard Shaw has acknowledged the essentiality   of myths” says Rajaji in his book on Ramayana.

I believe Rajaji considered Ramayana  as history.  Chinmaya Mission considers Ramayana and Mahabharata as Itihaasas. There is a difference between Itihaasa (history) and Puraanas (Mythology).   The Itihaasa is said to be ghatana pradhaana literature which is fact-oriented, because it is on account of historical facts and events as they took place. On the other hand Puraanas are sikshaa pradhaana, education oriented, in which stories are told in order to teach lessons. Of course Itihaasa is not mere history and contains lot of spiritual, social and cultural information supplementing history similar to Vedas and therefore treated on par with Vedas with respect and reverence.

The Ramayana is undoubtedly a great love story too. Dasaratha’s trouble began with love. Then the love of Rama and Seeta is the theme and substance of Ayodhyakanda. In love that is not opposed to Dharma, we find manifestation of God. So it was   affirmed by Sri Krishna, when he explained his manifold being (visvaroopa) to Arjuna.

Those who regard the Ramayana as an allegory (sacred text) interpret Seeta as the individual soul and Rama as the Supreme Being. God seeks and pursues the human soul till He secures it. He is eager to save us. It is enough if we just do not obstruct or resist.

Seeta, the female counterpart of the Supreme Being, is the embodiment of compassion and grace. Compassion is the Supreme Mother and she is enthroned in the heart of the Lord. God as father and God as mother are not distinct. If the Lord were to be parted from compassion our plight would be jut that of Ravana who separated Seeta from Rama.

Some do not think Valmiki wrote Uttara Kanda. The other six Kandas can be divided to three parts. The first part consisting the Balakanda and the Ayodhy-kanda is intensely human tragedy full of situations which wring our hearts. The second part covering Aranya-kanda, Kishkinda-kanda and Sundara-kanda runs along romance which takes us to dense forests and distant lands inhabited by strange subhuman or inhuman beings possessing weird powers changing their shape and size at will. And the third part, covering Yuddha-kanda, is an epic describing colossal conflict between two great powers on earth—a conflict in the issue of which all beings in the universe, including high gods in heaven, were interested.

In all these Valmiki was influenced by Vedas, be it spiritual, cultural, science or society he focused on. As we all know Vedas are book of knowledge and contain information on many topics deeply hidden in mystic Mantras, some of which I have been explaining in my discourses from time to time.

Valmiki was an illiterate like Kalidasa and was hunter and wayside looter and   head hunter. Narada took pity on his wretched condition and was able to persuade and council him to mend his ways. He  administered the two letter Mantra MA and RA as beejaakshras (seeds letters) of Panchaksharee the dissolution aspect of Brahman and of Ashtaksharee Ra the sustenance aspect of Brahman. He came out of an ant-hill after several hundred years of meditation on MARA that turned to RAMA and presented himself to the world as a Divine sage, by divine will, who in his memory had created Ramayana   even before Rama was born as he had the capability to know all things of the past, present and future as Trikaala Jnaani. Rama was surprised by his sons singing his life’s story before the royal assembly, revealed to the world for the first time. Valmiki was not like Vasishta who was Rajaguru and was the chairman of the council of Rishis who advised kings of Ayodhya in ruling the country. This Adikavya, the long and the earliest poetic composition of 24000 slokas, was later edited and presented to the world by Vedavyasa as can be inferred from the introductory and concluding slokas.

Ramayana   belongs to Vedic period and is now   estimated to be belonging to 7000 BCE based on the planetarium software study of the position of different planets vis-à-vis zodiac constellations and nakshatras (visible stars) as narrated in Ramayana at the time of birth of Srirama by Valmiki who was not only a Vedic scholar but Vedic astrologer, and scientist too. His knowledge on numbers and geography as described in Ramayana amazes everyone considering the date of Ramayana.We do not come across the life history of Valmiki except what is written in  Ramayana itself. Pease recall the sloka in Balakanda (1-4-5 to7):

“kushiilavau tu dharmjnau raajaputrau yashasvinau |
bhraatarau svarasampannau dadarsha aashramavaasinau ||
sa tu medhaavinau drishhthvaa vedeshu parinshthitau |
vedopabriihmanaarthaaya taavagraahayata prabhuh ||
kaavyam raamaayanam kritsnam saeetaayaashcharitam mahat |
paulastya vadhamityeva chakaara charitavratah ||

The princes, the brothers, Kusha and Lava, were knowledgeable about Dharma and were glorious. Their voices were melodious and they lived in the hermitage of (Valmiki). He (Valmiki), established in good deeds, observed those two extremely intelligent (princes), skilled in the Vedas, and for the sake of expounding the Vedas, he composed and made them study the poem sampoorna-Ramayana (the entire Ramayana) containing the great story of Seeta and the slaying of Ravana.

These verses from the Valmiki Ramayana clearly show that the sage Valmiki composed the Ramayana to expound the meaning of the Vedas. Valmiki was also of the opinion that this was an epic of Seeta describing her struggle in life as Sahadahrminee (equal partner) and Dharmapatni (wife focused on Dharma). That is why he calls it Seetacharitam and not Ramayana. Perhaps Vedavyasa changed the title to Ramayana while editing. Similarly Sundarakanda was Hanumatkanda which Vedavyasa should have renamed as Sunderakanda.

Sage Valmiki has brilliantly utilized the story of Rama, his struggles in the forest, and his fight and eventual victory against Ravana, to provide some pearls of wisdom. 

There is a common verse which runs in Vasistha Dharma sutra 27:6, Padma purana 2.51-52, Skanda Purana 5.3.122 and Mahabharata 1.1.204 as follows:

Itihāsapurānābhyām vedam samupabrmhayet | bibhety alpaśrutād vedo mām ayam praatarisyati ||

“One should interpret the Veda through means of the Itihāsas and Purānas. The Veda dreads a person of little learning fearing “he will misunderstand me!”

Hence, for better and simple understanding of the Vedas and Upanishads, itihasas like Ramayana and Mahabharata and the Puranas are essential. That is why Ramayana and Mahabharata are taught to children in Baal Vihaar Schools in USA but unfortunately  their purport is not explained later to appreciate their values nor they bother to know about it.

Valmiki the great Vedic scholar was perhaps influenced by the racial conflict   that we come across in parts of the Rigveda and also employed parables as in Upanishads while composing 24000 slokas.  For him as a spiritual Guru, the conflict between Rama and Ravana is not so much between two races as between two civilizations, but between two ways life. The central purport of his poetic composition was perhaps to illustrate deeply that the true progress lies in its moral and spiritual evolution and not in its material and scientific development. 

Man’s real progress is internal, not external.  Valmiki brings in the characters of a backwoods man Guha, an ape Hanuman with his tail, a vulture Jatayu   with his beak and a bear Jambavan with his shaggy skin. Externally they are crude, primitive and unscientific and yet they were highly moral and help in our moral progress build up.  These characters are depicted in the epic as advanced ethical beings capable of loyalty and friendship and heroic sacrifice. They are specially noted for their appreciation of the   spiritual excellence shining through the characters of the hero and heroine.  

On the contrary, one may externally develop highly scientific civilization, acquire immense wealth and power, erect palaces, construct aerial cars, drive chariots at tremendous speed and forge  weapons of  mass destruction and yet may be morally and spiritually a very primitive being given in drunkenness, greed, violence and sensuality. The words rakshasa (rakshati iti) means protector in Sanskrit language. But by thought and action they turned out to be demons of tremendous strength as destroyers. Rakshas in Ramayana are portrayed thus. Yet among them exists a wise Solomon and Daniel who can inherits all these luxuries avoiding the vices and gain moral wealth not only to enjoy himself but to   lead people around him happy and contented materially and spiritually. This he portrays in the personality of Vibhishana. If Valmiki had not wanted to make the contrast between the two kinds  of development explicit  he would not have emphasized at such length the splendor and wealth and the technical excellence of Lanka! He presents   a contrasting picture for a comparison of the civilization of Lanka with that of Kishkinda as well as that of Ayodhya, that are great both morally and materially. These are made obvious as Valmiki often deviated for a while to describe these at length moving away from the main theme or historic episode.   

Valmiki compares Lanka to Amaravati and goes at length to exaggerate its splendor and beauty and also the magnificent flying machine Pushpaka Vimana.  I do not think we come across such   description or even mention of such things in Vedas and it is only his poetic imagination to bring out the contrast. Of course there are some who go all the way to prove such things historically existed.

Derived from the Sanskrit verb si, "to bind," the word setu also means "bond or fetter; dike or dam." In many spiritual traditions, the bridge symbolizes a connection or bond between two banks or worlds, the mundane and the divine, divided by the river of life. Constructing and then crossing this bridge represents a radical transition or transformation, whereby we leave behind our transitory everyday existence and enter the enlightened realm of the eternal Self (atman). Valmiki created this ancient bridge in Ramayana and makes it holy also.   Rama shows  this as his creation to Seeta  and elaborates  on  it while he travels back to Ayodhya after crowning Vibhishana and advising him to worship Jagannatha, Kuladaiva of Ikshvakus, thereby advising to focus on Parabrahman (aaraadhaya Jagannatham ikshvaku kula daivatam—Uttarakanda). As Jivatman Seetaa needed no further explanation. I believe   Valmiki  had in his mind the  following  mantra from Mundaka to create a scene of Setubandhana:

Yasmin dyauh prthivee chantarikshamotam manah sah praanaischa sarvaih| tamevaikam jaanatha  aatmaanamanyaa vaacho vimunchathaamritasyaisha Setuh ||

In him are woven heaven, earth and sky together with the mind and all the senses. Know him the Self alone. Give up vain talk. He is the bridge of Immortality. 2-2-5 Mundaka.

Ramasetu is a divine bridge and a Bridge of Immortality. That is why Ramasetu (Bridge of Rama) is venerated and worshiped even today and attempts are made to preserve it. We all need it to cross the Samsara of ocean. While Guha took Rama across the Ganges and entertained him Rama thanked him profusely. Guha in veneration replied to him “Oh Lord! I am only a petty navigator. But look at you! You are the greatest Navigator of Bhavasgara, the Ocean of samsara!”  The Ramasaetu was the Supreme Being Himself whom we all need to cross the ocean of samsara. That is why Valmiki elaborated on Sethubandhana as a means of Muktisasdhana. It is our life savior!

Ramasetu prevented the tsunami from advancing from Rameswaram to Kerala  and was a life saver even in this life.  “During the last tsunami, the Ram Setu (at a high elevation) from the rest of the shoal accumulations acted as a natural barrier preventing the direct devastation of the entire Indian coastline south and southwest of Nagapattanam”  wrote Dr. Murthy, Chief Editor of the reputed International Tsunami Journal --Science of Tsunami Hazards.

In yet another spiritual thought Valmiki glorifies the Padukas (wooden clogs) of Rama in Ramayana.  Lord Rama himself allowed His sandals to rule the kingdom for the benefit of the people. Through one sandal Sri Rama established his father’s adherence to Satya-paalanam (protection of Truth) and through the other, honored the appeal of Bharata.  Bharata acted as a regent only and did not sit on the throne to rule Ayodhya in Rama’s absence.  Vedanta Desika’s Paduka Sahasram occupies a unique place among the Vaishnavite Bhakti literature. The sandals of the Lord are more sublime than the Lord Himself. According to Sri Desika, the sandals represent a blend of two goddesses who are the heroines of this great poetical composition. All the followers of Vaishnavaite faith hold no second opinion about the greatness and glory of the Padukas.

Valmiki perhaps had the following Veda mantra in mind in this glorification of Rama’s clog that can be interpreted differently as you see later:

 

 Charanam  Pavitram vitatam puraanam yena pootas-tarati dushkritaani |

Tena pavitrena suddhena pootaa ati paapmaanam-araatim tarema ||

He who is rendered holy by the ancient, widespread, sanctifying feet crosses over evil deeds and their effects. Having been rendered holy by that naturally purifying feet of the Lord, may we overcome our enemies, the sins, by virtuous conduct!

This Mantra in MNU is from Taittareeya Brahmana.  While taking bath in standing in waist-deep waters this mantra is chanted before taking a plunge. This is also chanted while a holy person’s feet are   ceremoniously washed.  Charanam in singular, meaning foot stands for Charana Devata Vishnu, implying feet of Lord Narayana.     That is why you find a pair of Vishnu’s feet being worshiped in all Vishnu temples, popularly known as Vishnupaada. Hindus chant this mantra while worshiping the Vishnu-paada.   Vishnu-paada Pooja  is  very popular and these silver-icons are invariably brought from Badrinath after being blessed by Lord Badrinath and kept at home as treasure for daily worship or for worship  on special occasions and “sraddha” ritual.

Valmiki portrays Sita as an ideal Sahadharmini   with her preference to live with Rama in the forest rather than living as a princess in Ayodhya. This is brought forth powerfully by the Vana-vaasa   life of Sita in the Ramayana. Let us recall here the verse in Adi Shankara's Dhanyaashtakam:

"aadau vijitya vishayaan mada moha raagah
dveshaadi shatruganam aahrta yoga raajyaah
gnyaatvaa matam samanubhuuya paraatma vidyaam
kaantaa sukham vanagrihe vicharanti dhanyaah"

Having initially conquered Reactive--passion, hatred, arrogance etc.,  Jnaani attains happiness  even in seclusion  similar to the one Rama  enjoyed  in his exile  living with Sita.

It looks as though the vana-vaasa (living in seclusion) in the Ramayana...is as it were...condensed in this philosophic verse of Sankara. The asuras that Rama killed in the forest are these "aasuri sampat" (negative traits) in our own minds. Rama and Sita lived in bliss for long time leading a forest life. And that mutual happiness is likened to the vidya-sukham that a Jnaani ("dhanyaah" in this verse) derives. Hence, it is said "kaantaa sukham vanagrihe vicharanti dhanyaah". It is similar to deriving happiness from the   wife (words/message of Vedanta).

Vanavaasa does not have to be taken literally. It simply means that wherever a Jnaani is, he does not feel loneliness, whether in a city or in a forest for he is not influenced by Reactive Influence but lives with Proactive influence.

Hence, in our subjective Ramayana, vana-vaasa can be taken as the ability to live...even in seclusion....with the happiness in the world of Supreme Being, diverting our thoughts to Himalone!  

It is Sankara who introduced   Valmiki to us, the author of Ramayana as an eminent Vedantin besides being a poet of excellent caliber. Valmiki made Vedanta easy to understand, more appealing and popular. Here is another example from His Atmabodha.

In his prakarna grantha (preliminary text) Atmabodha, Adisankara   draws our attention to whole Adikavya, Ramayana of Valmiki thus:

Teertvaa mohaarnavam hatvaa raaga-dveshaadi raakshasaan | yogee shaanti samaayuktah Aatmaaraamo viraajatey ||

After crossing the ocean of delusion (samsara) and killing the monsters of likes and dislikes, the Yogi who is  united with peace, dwells in the glory of his own realized Self (Jivatma) in the domain of Aatmaaraamah (Parama-atman).

Rama the Wielder of Bow  

Rama was always seen with his Dhanus and Bana (arrow) ever alert and was known as Dhanurdhra meaning   one who carried   Dhanus to preserve Dharma as Dharma Dhanus.  He was   even ready to live without his wife but not Dhanus!   Valmiki often stops for a while to describe his archery skill carrying Dharma Dhanus. Valmiki introduces the famous Siva Dhanus in Ramayana that was given to Janaka’s ancestors by great Lord Siva Himself. This was   no ordinary Dhanus but Sathya dhanus.  Sita was Jivatama the arrow.  Rama himself was Sathya Dhanus. They need to combine. Siva dhanus could be lifted and used only through the strength of spirit and not through the strength of arm. Rama put forth his spirit and pulled the string of this bow.  The famous bow snapped in two in his hands as with thunder clasp. There   was no need for a representative  Dhanus when Rama himself appeared as Sathya dhanus. Its power got merged into Rama with the arrow Sita joining him.

Rama (Paramatman) is wedded to Sita (Jivatman) and they live together joyously with unperturbed equanimity,   in the kingdom of unconquerable Ayodhya (yoddhum ashakyaa ayodhya) and in   impenetrable jungles of exile as well. But suddenly she is captivated by Rajoguna in the form of golden skin  covered deer, Maricha and soon overpowered by  Dasagrieva Ravana (egoistic ten senses)  and gets imprisoned in the city of Lanka (Moha and Maya). She  then realizing  her foolishness  meditates on Rama and through the help of guru (Hanuman) gets Rama to Lanka by her Yogic meditation who leads  her across the ocean (of Samsara) and they  live happily together in Ayodhya which is Paramapada, abode of Vishnu (tadvishnoh Paramampdam).

While Siva or Vishnu are considered as Paramatman their consorts are considered as Jivatman in scriptures. Sometimes she (devi) is raised  to the Brahman status as Parasakti, like devatas worshiped as Deva, like Ganesha. Generally Hindu Gods have more than one consort except Rama who is known for his “Ekapatni vrata”.  Paramatman is one “Devo Ekah” while Jivatman being amsa of Jivatman are many (Visishtaadvaita philosophy).  I believe Valmiki had in mind Seeta as Parasakti, the power aspect of Saguna Brahman. She was the driving force in Rama’s killing of Ravana! That is why Rama is portrayed as sticking to one wife unlike other kings including Dasaratha.

Probably Valmiki had in his mind the following mantra from Isavasya Upanishad in bringing Maricha in the form of Golden deer symbolic of Rajoguna. Isavasya Upanishad in mantra 15 says Jivatman is covered by the golden vessel (Rajas or passion)—hiranmaya patrena apahitam. That is what happened to Sita by the illusion of golden deer.

हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम्तत्त्वं पूषन् अपावृणु सत्यधर्माय दृष्टये || 15 ||

Hiranmayena pātreṇa satyasyāpihitam mukham | tattvam pūsan apāvrinu satyadharmāya drishtaye (15)

The face of the truth is covered by golden lid; remove, Oh Sun, that covering for me, the practitioner of Truth, so that I may behold It (Paramaatman).

Satyadharma mentioned here means ‘eternal truth’. What is this golden plate and why is it an obstruction to knowing the eternal truth? The golden vessel is the ever-enticing sensual pleasure provided by physical entities. Gold symbolizes that enticement. If we are carried away by this enticement, we would never be able to pursue the path of liberation. Pūsan is the nourisher, the nourisher of physical endowments; obviously, he is responsible for the deployment of physical features that cause the said enticement. That is why the prayer for removal of enticement is directed to him; the prayer is to the effect that Pūsan may make the endowments less attractive. This is just like removing the pricked thorn by another thorn. Hindus pray to king of Obstruction (vighnraja) to remove obstructions, and also Alakshmi  IGoddess of Misfortune) to avoid misfortune!

She was kept in captivity in Lanka   by Dasagriva, the demon with ten heads symbolic of ten senses moving in all directions. She was also surrounded by demons like Kumbhakarna, symbolic of tamo-guna and Indrajit symbolic of ego. Sita, the Jivatman was thus teased by rajoguna, ten wild senses, tamoguna and ego all at once.  She soon realized her miserable plight, started meditating with steady mind on Rama who symbolized Parabrahman.   To her Rama was the target. With OM as the bow and herself  (Jivatma) as  the arrow she could hit  the target that was Rama and join Him in Ayodhya crossing the ocean of misery through the good offices of Hanuman (buddhimataam varishtam) the Guru. To Sita, her loving husband was always Kodandarama, always by her side (in Sameepya), ever alert with his bow to destroy Adharma and preserve Dharma.

Here again Valmiki made Sita not to visualize bow as a weapon of mass destruction but as a Sadhana to attain salvation as elaborated in Mundaka Upanishad:

Pranvo dhanuh saro hyaatmaa brahma tallakshyamuchyate | apramattena veddhavyam saravat tanmayo bhavet ||2-2-4 ||

Dhanur griheetvaupanishadam mahaastram saram hyupaasaanisitam sandhayeeta | Aayamya tad bhaavagatena chetasaa lakshyam tadevaaksharam somya vbiddhi ||2-2-3 ||

Om is the bow, the arrow is the individual being, and Brahman is target. With a tranquil heart take aim. Lose thyself in him as the arrow is lost in the target. Affix to the Upanishad, the bow incomparable, the sharp arrow of devotional worship; then with mind absorbed and heart melted in love, draw the arrow and hit the mark—the imperishable Brahman. That is how Valmiki portrays  the long meditation of Sita in Ashokavana to get back to Rama. No wonder Valmiki referred to his master-piece work as Seetacharitam instead of Ramayana in the beginning.  

Later in Uttarakanda Valmiki says she went back to mother earth after completing her role in bringing up two worthy sons tutored by Valmiki in Vedas and raised by her single parent to be custodians of Ayodhya to take care of Ayodhya when Rama ascended to heaven. She too joined Him and chose to remain in his heart attaining Sayujya. That is why we find Lakshmi pendant always adorned in the chest of Vishnu deities we worship! It is also interesting to note all his battalion were brought back to life and all crossed the Rama-sethu (the ocean of samsara) and en-mass   ascended heaven except Hanuman and Vibhishana as Chiranjeevis left behind to spread the glory of the Lord on Earth.

The last scene of the battlefield of Lanka, symbolic city of the illusory world is Rama-Ravana battle when Ravana alone remained with his chariot, horses all reduced to ashes. He stood separated with the body, senses and the mind. It has been said that Ravana symbolizes lust and greed and uses his powers to disrupt the cosmic order and sanctity of women and the family.  His death at the hands of Rama is inevitable in order to protect the world (dharma samsthaapanaarthaaya).  Ravana was Jaya in his previous birth, the gate-keeper of Vishnu who because of a curse got into this mess.  Can he get the liberation at the hands of Rama in spite of his capital crimes?  I do not think it is possible.   He has to be born again as Kamsa in his next birth. Here again it is reasonable to think Valmiki had Kathopanishad in mind.  The Chariot that was hitherto wandering aimlessly with greed and evil thoughts with horses taking the chariot in the path of destruction got shattered and Ravana stood alone subdued and vanquished. He had to surrender to the Lord.  Will he?  The philosophy behind it is explained below in the mantras 3.3, 3.4, 3.5 and 3.7

ātmānam rathinam viddhi śarīram rathameva tu buddhim tu sārathim viddhi manah pragrahameva ca (3.3)

 indriyāni hayānāhuḥ viṣayāṃsteṣu gocarānātmendriyamanoyuktaṃ bhoktet-yāhurmanīshinah (3.4)

Yastvavijnaanavaan bhavati ayuktena manasaa sadaa | tasyendryaany-avasyani dushtaasvaa iva saratheh || 3.5 ||

Yastvavijnaanavaan bhavati amanaskah sadaa asuchih | na sa tatpadam-aapnoti samsaaram cha adhigacchati (3.7)

Know that the Self is the rider, and the body the chariot; the intellect is the charioteer and the mind the reins. In Hindu psychology the mind is the organ of perception.

The senses, say the wise, are the horses; the roads they travel are the mazes of desire. The wise call the Self the enjoyer when he is united with the body, the senses and the mind.

When a man lacks discrimination and his mind is uncontrolled, his senses are   unmanageable, like the restive horses.

He who   lacks discrimination, whose mind is unsteady and whose heart is impure never reaches the goal, but is born again and again.

The idea sought to be presented here is the Ātmā-body relationship. It is same as   in the first verse of Īśāvāsya Upanishad, “īśāvāsyamidam sarvam….” It also furthers the concept that Paramaatman is innermost controller (antar--yamin) seated in the heart. It is the duty of Buddhi to guide the chariot by harnessing the horses of the sense organs, using the rein of Manas. The goal obviously is what the master directs. Since the master, the Paramataman is the origin of everything, he attracts everything to himself; everything is attached to him just as the beads of a rosary (maniganamiva--Gīta 7.7). So the final destination of the chariot is Paramatman.   It goes without saying, that if the rein or the horse is bad, or if the driver is negligent, the goal will not be attained. 

All said and done Ramayana is Satyavachan. “Ram naam Satya hai; Satya bolo mukti hai” said a Hindi saint. It is a Treatise on Dharma running as   under-current  running  through all  its  text. But its Peak teaching is in Ayodhya kanda:

Rishyaschaiva devascha satyameva hi menire |Satyavadee hi lokesmin param gacchati chaaksahayam || 11 ||

Udvijante yathaa sarpaannaradanritavaadinah | Dharmah satyaparo loke moolam sarvasya  chochyate  || 12 ||

Satyamevesvaro loke satye dharmah sadaa aasritah satyamoolaani sarvaani satyaannasti param padam ||  13 ||

Dattamishtam hutam chaiva taptaani cha tapaamsi cha | vedah satya-pratishthaanas- tsamat satyaparo bhavet ||14 ||

Ekah paalayate lokamekah paalayate kulam | Majjatyeko hi niraya ekah svarge maheeyate || 15 ||

So-aham piturnirdesam tu kimartham nanupaalaye | satyaprtisravah satyam satyena samayeekritam || 16 ||

Naiva lobhaanna  mohaadvaa na chaajnaanaat tamo anvitah | sethum satyasya bhetsyaasami guroh satyapratisravah || 17|

Asatyasandhasya sataschalasyaasthirachetasah | Naiva devaa na pitarah prateecchanteeti nah srutam  || !8 ||

Pratyagaatmamimam dharmam satyam pasyaamyaham dhruvam | Bhaarah satpurushaischeernas-tadarthamabhinandyate || 19||

Kshaatram dharmamahamtyakshye hyadharmam dharmasmhitam| Kshudrair-nrisamsair-lubdhaischa sevitam paapakarmabhih ||  20 ||

Kaayena kurute paapam manasaa sampradhaarya tat |  anritam jihvayaa chaaha trividham karma paatakam || 21 ||

Bhoomih keertiryaso lakhmeeh purusham paarthayanti hi | Satyam   samanu  vartane satyameva bhajet tatah || 22 ||

The seers of Vedic Mantras as well as Gods have respected truthfulness alone.  Indeed a veracious man in this world attains the highest realm, which knows no decay (11). People turn away in fear from a man telling lies in the same-way as they do from a serpent. Virtue has its culmination in truthfulness; nay it is declared to be the root of all (12). Truth alone is God in the World (tad Brahma tad satyam), piety ever hinges on truth. All have their root in truth (vedokhilam dharmamoolam) (13). Charity, sacrificial performances, as well as offering oblations into the sacred fire, nay, austerities actually practiced and the Vedas studied have their foundation in Truth. Hence one should remain devoted to truth (14).  According to the degree of virtue and sin practiced in one’s past lives one rules over the world, another simply supports one’s race alone; a third actually sinks into hell, and yet another is respected in heaven (15). Wherefore, then shall I, who n know all this, not carry out the behest of my father, that was based on truth and solemnized through swearing by truth, true to my promise as I am?(16). Neither from greed of sovereignty nor even from infatuation nor again from ignorance shall I, overpowered by obtuseness of understanding, violate the sanctity of my father’s pledge given to mother Kaikeyi, true to my promise as I am (17).  It has been heard by us that neither gods   nor even manes accept the offerings of oblations of a man who is not true to his promise, and has thus deviated from truth and is of irresolute mind (18).  I recognize this virtue in the form of truthfulness as binding force on all embodied beings foremost.  The burden in the form of matted locks has been made much of by b good men; hence it is welcomed by me (19).  I shall certainly renounce the duty of a Kshatriya in the shape of assuming the ruler-ship of Ayodhya in violation of my father’s injunction. That consists mostly of unrighteousness, though attended with an iota of virtue and which is followed generally by petty, cruel and greedy men and those of sinful deeds (20).  Having first resolved upon a sinful deed with the mind, a man speaks if his vile intentions to his friends and associates with his tongue and then perpetrates it with his body with the help of others (21).  Land, renown, glory and fortune undoubtedly woo a man devoted to truth. The wise pursue truth, hence one should worship truth alone--satyameva jayate naanritam (22).

From time immemorial   divines and Rishis, our scripture and traditions have all declared that Truth is the foundation of the Universe that Truth is dharma that Truth is God (tad sathyam tad dharma tad Brahama tad saarvam) and that Truth should be followed at all costs.  Rama held that Truth is higher than all ceremonies, than all gifts and charities, than all penance and worship. Kings and rulers, more than other men, should set the example of following Truth without caring for consequences. For sovereignty, which is an attribute of God, is conferred on some men, not for the enjoyment of wealth and power, but for the maintenance and extension of Dharma. Dharma is not a superstition. Dharma is not an ideal dream. Dharma is not an invention of priests. Dharma is the will of God. It is eternal. It is inviolable. It is the surest way to the goal of man. Rama was more concerned with leading men along this dharmic way than with ruling the kingdom of Kosala, by practicing the same himself also. He had given the word that he will step aside and allow Bharata to succeed to the kingdom and he must and will abide by it. Here all were talking about Dharma—Bharata, Jabali Vasaishtha and Rama.  Higher Dharma prevented Rama from lower Dharma. Valmiki In Ramayana created a scene   introducing a long discussion by great minds  as to the merits of different degrees of dharma.  Here   based on wisdom of Vedas Valmiki conveys to us   that Truth alone is the highest Dharma and that alone triumphs—Sathya is Dharma and Dharma is Brahaman; Tad Brahma tad Satyam tad Dharma; tat Sarvam; Satyameva Jayate and Dharmo rakshati rakshitah.

Rama, Sita, Lakshmana, Bharatha, Shatrugna, Hanuman, Vibheeshana....all of them followed Dharma. Given that the definition of Dharma is very subjective and prone to interpretation, reading and understanding Ramayana will give us a view of why different people followed different aspects of Dharma. For e.g. Lakshmana chose to follow Rama to forest and serve him, whereas Bharatha decided to rule the kingdom as his servant and Shatrugna stayed back serving Bharatha. Each of them are personification of various interpretations of Dharma

All dharmas are taken as Character and conduct also. They are termed as Charanas (Ways of Life). From the practical point of view, Dharma is taken as Charana. The Famous sambhaavanaa mantra dealing with "Charanam" contains deep teachings on the Vedic way of life, character and social consciousness, service to fellow human beings. This Veda mantra is as follows:

Charanam pavitram vitatam puraanam yena pootas tarathi dushkruthaani tena pavitrena suddhena  pootah athi paapmaanam araatim tarerma, lokasya dvaaram archimat pavithram jyothishmat bhraajamaanam amruthasya dhaaraabahudhaa dohamaanaam charanaan noe loke  sudhithaam dhadaathu

"Character is purifier. It is extended to all walks of life and it is ever new (Puraanam: Puraa Api navam is puraanam according to Niruktham). By following good character, one can cross all bad actions. Purified by such character, one can cross even the sins. It is the entrance gate of life. It is always shining, having a luster. It can give glory and immortality in many ways. Such Charana must bestow upon us good thinking".

This lack of character results in tragedy that kills knowledge and good thinking (Paapah prajaanaam naasayati). Character makes man a divine being worthy of worship because one with good character and anushtaanam (Code of Good Conduct) protects himself and others also. A man with wealth leading a dharmic way of life inspired by character (Charana) ultimately attains Moksham, while helping others.

In his over emphasis on Prajaa Dharma Valmiki failed to portray Rama as a caring husband focused on Dharmapatni, solely devoted to him,  and  so  Rama lead a  lonely life without the royal queen in discharging Rajadharma unlike his father and made Seeta’s life short. She was not there when he ascended to Heaven.

Here is a mantra from Rigveda in which reference is made to Kings of Raghu dynasty which is a solid proof that Rigveda motivated Valmiki in his focus on  Raghuvamsa.  Janaka, father of Seeta, is a Vedic Rishi and Guru in Upanishads who taught his disciples.

पर तद दुःशीमे पर्थवाने वेने पर रामे वोचमसुरेमघवत्सु | ये युक्त्वाय पञ्च शतास्मयु पथा विश्राव्येषाम ||

para tada duḥśīme parthavāne vene para rāme vochamasuremaghavatsu
ye yuktvāya pañcha śatāsmayu pathā viśrāvyeshām ||

This to Duhśīma Prithavāna have I sung, to Vena, Rama, to the nobles, and the King. They yoked five hundred, and their love of us was famed upon their way--Rigveda (10.93.14)

Final message is the entire story of Ramayana is about Jivatma forgetting Paramatma and reuniting back. In Ramayana, Sita is representative of Atman and Lord Rama is Paramatman.  Sita (Atma) wants to enjoy something other (golden deer) than Paramatma, due to the effect of Maya (Jivatma succumbs to temptation of maya). Hence, Atman is separated from Paramatman. If Atma is sincere enough, through the grace of Lord we will meet an Acharya (Hanuman) who will carry the message of Lord and will help uniting Atman and Paramatman. Thus they are united.

APPENDIX 

Gayathri Ramayana

Translated By P.R.Ramachander

Unlike what is suggested by the title, this is not the story of Rama. All the twenty four slokas of this stotra have been taken from Valmiki Ramayanam. They are not taken in an order but in such a way the first letters of the 24 slokas form the Gayathri mantra. It signifies that Ramayana is the essence of the entire Vedas and Sri Rama is Narayana. Listening and chanting of Sri Gayathri Ramayanm bestows peace and bliss.

1. Tapaswadhyaya niratham,

Thapaswee vag vidhamvaram,

Narada pariprucha,

Valmikir muni pungavam

The great sage Valimiki asked Narada,
Who does penance and reading of Vedas,
And who himself was a great sage,
As well as an expert over words.

2. Sa hathwaa Rakshasaan sarvaan,

Yagnagnaan Raghu nandana,

Rishibhi poojithasthathra,

Yadendro vijaye puraa.

That son of the clan of Raghu,
By killing all the Rakshasas,
And protecting the fire sacrifices,
Was worshipped by the sages,
Similar to Indra when he was victorious.

3. Viswamitharasthu dharmathma,

Sruthwa janaka bhashitham,

Vathsa Rama, dhanu pasya,

Ithi Raghavamabraveeth.

Viswamithra, the personification of Dharma,
After hearing the words spoken by Janaka told,
“Child Rama, please see this bow.”

4. Thushtyavaasya thadhaa vamsam,

Pravisya sa visaampathe,

Sathaneeyam Narendrasya,

Thadasadhya vyathishtitha.

Then he reached the bed room of the king,
Went near and standing outside and praised and,
Narrated the detailed pedigree of the king.

5. Vanavasam hi sankhyaya,

vasamsyabharanani cha,

Bhartharamanugachanthyai,

Seethayai swasuro dhadhou.

Based on the years that Sita has to live in the forest,
When she would accompany her husband,
Her father in law gave her sufficient dresses and ornaments.

6. Raja sathyam cha dharmam cha,

Raja kulavatham kulam,

Raja Matha pitha chaiva,

Raja hithakaro nrunaam.

The king is the truth and Dharma,
He is the Lord of people of good families,
He is the father as well as mother,
And he is the one who does good to people.

7. Nireekshya sanmuhurtham thu,

Dadarsa bharatho Gurum,

Utaje Ramamaseenam,

Jata valkala dharinam.

After waiting for an auspicious time,
Bharatha saw his teacher Rama,
Who was having matted hair and was,
Wearing cloth made of wood,

8. Yadhi budhi krutha drushtum,

Magasthyam tham mahamunim,

Adviava gamane budhim,

Rochayaswa Mahasaya.

Oh great one, if you are desirous
Of seeing the great sage Agasthya,
Take decision soon to start to do that.

9. harathasya aaryaputhrasya,

Swasroonam mama cha prabho,

Mruga roopamidham vyaktham,

Vismayam janayishyathi.

Oh Lord, this deer which is very pretty,
Would create a great sense of wonder,
To Bharatha, you and my in laws.

10. Gacha seegramitho Rama,

Sugreevam tham Mahabalam,

Vayasyam tham kuru kshipra,

Mitho gathwadhya Raghava.

Oh Rama go immediately from here,
To the very strong Sugreeva,
And Oh Raghava make him,
Your very intimate friend.

11. Desa kalou Pratheekshaswa,

Kshama mana priyaa priye,

Sukha dukha saha kale,

Sugreeva vasago bhavam.

Understanding the time and place,
Being patient for likes and dislikes,
Treating joy and sorrow as equal,
Become obedient to Sugreeva.

12. Vandhyasthe Thapasa sidhaa,

Sthapasaa veethakalmasha,

Prashtavyachapi seethaaya,

Pravruthi vinayanvithou.

The Sidhas who do penance are fit to be saluted,
For thy are devoid of sins due to their penance,
You can enquire with them present position,
Of Sita along with great humility.

13. Sa nirjithya purim sreshtaam,

Lankaam tham Kamaroopinim,

Vikramena maha thejo,

Hanuman maruthathmaja.

Hanuman the son of wind God,
Who is valorous and shining,
Won over Lanka, the town’s goddess,
Who can assume any firm she wishes.

14. Dhanyodhayaa sa gandharwa,

Sidhascha paramarshya,

Mama pasyanthi ye nadham,

Ramam rajeeva lochanam.

I see Rama who is my lord,
Who has eyes as pretty as lotus,
Is seen by Gandharwas, Sidhas and saints,
As if it is the rise of their luck.

15. Mangalabhimukhi thasya,

Saa thadassn maha kape,

Upathasthe Visalakshi.

Prayathaa havya vahanam.

That lady with an auspicious face,
Deciding to bless the great monkey,
Saluted and prayed to God of fire,
After making herself pure.

16. Hitham mahartham mruduhethu sammitham,

Vyatheetha kalayutha samrathikshamam,

Nisamya thadvakya mupasthitha jwara,

Prasanga vanuthara methad abhraveeth.

After hearing those words which were meant for good,
Which would give great results, which were sweet,
Which were logical and suitable for past, present and future,
With very great anger that Ravana replied thus.

17. Dharmathma Rakshasa sreshta,

Samprapthoyam Vibheeshana,

Langaiswaryam dhruvam sreema-,

Nayam prapthothya gandakam.

That great Rakshasa who was personification of Dharma,
Called Vibheeshana has come and joined me,
And without any doubt with certainty,
He would attain the wealth of Lanka.

18. Yo vajrapathaasani sannipatha-

 na chukshubhe napi chachala Raja,

Sa Ramabhanabhi hatho brusatha,

Schchala chapancha mumocha veeraa.

That king who never bothered by the hit of Vajrayudha,
 And that of thunder is now hit by Rama’s arrow,
And that hero has become sad by the shock, and became very nervous,
And started trembling and his bow slipped from his hands.

19. Yasya Vikrama masadhya,

Rakshasa nidhanam gathaa,

Tham manye Raghavam veeram,

Narayanamana matam.

Caught by his fame,
Many Rakshasas died,
And I consider that valorous Rama,
As the real God Narayana.

20. Na ye dhadru sire Rama,

Chindanda mari vahineem,

Mohithaa paramasthrena,

Gandharvena mahathmana.

 Those Rakshasas were not able to see,
Sri Rama who was burning the army of enemies,
For they had lost their senses by the great arrow,
Called Gandharwa sent by the great Rama,

21.  Pranamya devadhabyascha,

Brahmanebhascha Mythili,

Badanjali putaa chedha-

Muvachagni sameepatha.

After offering her salutations,
To Brahmans and Devas,
Mythili with saluting hands,
Went near the fire and told.

22.Chalanath parvathendrasya,

Ganam devascha kambitha,

Chachala Parvathi chapi,

Thadaslishta Maheswaram.

When the king of mountains moved
The Ganas of Shiva and the devas trembled.
And even Goddess Parvathi trembled,
And rushed and embraced the great God.

23. Daraa puthra puram Rashtram,

Bhogachadana bhajanam,

Sarva mevapi bhakthanno,

Bhavishyati Hareaswara.

Oh Lord of the monkeys from today,
Let the fields, children, towns, countries,
Luxuries, meals and the fields,
Become our common property,
and be shared equally among us.

24. Yameva rathrimn Shathrugna,

Parna salaam samavisad,

Thameva rathrim Seethapi,

Prasoothaa darakadwayam.

On the night when Shatrugna,
Stayed in the hermitage,
And on that same night, Sita,
Gave birth to two sons.

Phala Sruthi

Idam Ramayanam Kruthsnam,

Gayathri bheeja samyutham,

Trisandhyam, ya paden nithyam,

Sarva paapai pramuchyathe.

If this Ramayana is recited,
Along with the root chant of Gayathri,
At dawn, noon and dusk daily,
One would get rid of all committed sins.

INDIA’S CULTURE AND CIVILIZATION IS MUCH BIGGER AND OLDER THAN WHAT WE STUDY IN HISTORY

Saroja Bala of  Institute of Scientific Research on Vedas through I-SERVE Delhi Chapter reports that date of  Valmiki Ramayana was determined  to be around 7000 BCE  based on studies making use of planetarium software & correlation of such astronomical dates with corroborating archaeological, anthropological, paleobotanical, ecological, geological, oceanographic and remote sensing evidences.Very credible conclusions were arrived at by the  research revealing that indigenous civilization, also revealed through Vedas and Epics, has been developing in India for last more than 9000 years and that India's contribution to world civilization and culture is much bigger than what is acknowledged at present

The story of Shri Ram‘s life was first narrated by Maharishi Valmiki in the ‘Ramayana’   was revealed by Lava and Kusa after Shri Ram was crowned as the king of Ayodhya.  Maharishi Valmiki had a great sense of astronomy and Vedic astrology as he has made sequential astronomical references on important dates related to the life of Shri Ram indicating the location of planets vis-à-vis the zodiac constellations and other visible stars (nakshatras). Needless to add that similar position of planets and nakshatras vis-à-vis zodiac constellations and the equinoxes is not repeated in 25690 years. By entering the precise details of the planetary configuration of the important events in the life of Shri Ram as given in the Valmiki Ramayana in the software named ‘Planetarium Gold’ corresponding exact dates of these events according to English calendar can be known.

Pushkar Bhatnagar of Indian Revenue Service had acquired from USA the software named ‘Planetarium Gold’ (of Fogware Publishing) which was used to predict the solar/lunar eclipses and distance and location of other planets from earth by the scientists and astronomers. He entered the relevant detail about the planetary positions vis-à-vis zodiac constellations narrated by Maharishi Valmiki and obtained very interesting and convincing results, which almost determine the important dates starting from the birth of Shri Ram to the date of his coming back to Ayodhya after 14 years of exile.   Pushkar Bhatnagar has given very authentic and convincing details of these dates in his book titled ‘Dating the Era of Lord Ram’ published by Rupa and Co. Here is an  extract from his studies.  

Date of Birth of Lord Rama Valmiki in 1/18/8-10 of Ramayana has given details that Shri Ram was born on 9th Tithi of Chaitra month during day time when the position of different planets vis-à-vis zodiac constellations and nakshatras (visible stars) was as under:

Sun in Aries;Saturn in Libra; Jupiter in Cancer;Venus in Pisces; Mars in Capricorn Lunar month of Chaitra; Ninth day after Amavasya;Lagna as Cancer;Moon near the star Punar vasu (Pollux) in Gemini Constellation; Moon & Jupiter were shining together in Cancer

 

This data was entered into the ‘Planetarium Gold’ software, The study  indicated that this was exactly the location of planets/stars vis-à-vis zodiac constellations on the 10th of January noon time in the year 5114 BC if viewed from latitude/longitude of Ayodhya (25°N 81°) Thus Shri Ram was born on 10th January in 5114 BC.

By making use of software to convert solar calendar into lunar calendar, it was found that this date also happened to be the 9th day of Shukla Paksha in ‘Chaitra’ month and the time was around 12 to 1 noontime. This is exactly the time and date when Ramnavmi is celebrated all over India till date.