Rama is Parabrahman: Evidence from different Shrutis
The Shrutis place the Purusa on the top. The sense-objects are higher than the senses the mind is higher than the objects. The intellect is higher than the mind. The soul is higher than the intellect. The unmanifested is higher than Mahat. And the Purusa is higher than the manifested. There is nothing higher than Purusa. He is the culmination. He is the highest goal" (KathaU. 1. 3. 10). The Purusa culminates only in Raghunatha.
The word avyakta in the Shruti refers to Visnu and implies Raghunatha as the Brahman endowed with both Saakara and Niraakara. The Visvakosa records the word ayvakta in the sense of Sankara, Visnu, Mahat and the the Supreme Self. Thus, the words Sabdabrahman and Parabrahman, i.e. the Brahman expressed by words and unnamed by words are both his forms. Sri Rama is Purusottama.
The Ramayana comprising one hundred million verses was prepared and explained by Brahman to Narada, who later on narrated it to Valmiki. Siva, Lakshmana and Vayu who are agreeable to Sankaracarya, Ramanujacarya and Madhvacarya respectively have taken refuge under Raghunatha. To Agastyasamhita ‘Raghuttama’ is the incarnation of all incarnations.
1. Brhatsamhita: ‘Raghava shines with Sita on the divine throne in the world of Saketa where Vidhi, Hara and Hari constantly worship him’.
2. Sundaritantravacana: ‘The eternal Supreme Self is his incorporeal glory that shines permanently’.
3. Varahasamhita: ‘Even Narayana with conch, wheel, discus and club is a part of Rama’.
4. Pancharatra: ‘The bliss is said of two kinds, viz. conceptual and transcendental. The conceptual or manifested Paramatman in the human form is the location or reservoir of the transcendental bliss’.
5. Sundaritantra: ‘This entire universe is activated by the prowess of eternal Raghava’.
6. Sandilyasamhita: ‘Rama has four arms. He wields the bow and enjoys eternal bliss’.
7. Ramopanisad: ‘The supreme Soul is identified with the word Rama’.
8. Hanumad Upanisad: ‘Rama alone is the Supreme Self. Rama alone is the great austerity (tapas). Rama alone is the highest principle. Srirama is the Brahman that guards’.
9. Sandilyasakha: ‘Rama is full of bliss and everlasting’.
10. Hanumatsamhita: ‘I worship all times god Rama, who is eternal and constitutes Sat (Existence), Cit (Consciousness) and Ananda (Bliss). His parts are Brahman, Visnu and Mahesa who are the sustainers of the world’.
11. Shruti:‘Ayodhya the city of gods has eight circles and nine gates. Therein resides the golden sheath. It is the world of heaven. The bright light or the constellation has covered it. It is full of nectar. Brahman grants him life, fame and offspring to whoever knows the city of Brahma.’.
12. Aranya in the Taittiriyasakha: ‘Brahmacharya is that (which) one calls aranyayana 'leading to the forest' because ara and nya are two seas in the world of Brahman, in the third world from here. There is a lake the waters of which contribute food and enthusiasm. There is the fig tree that drips soma. There is the stronghold of Brahman that is unvanquishable and the golden palace of the sovereign. Therefore, for those who find both these seas ara and nya, there is the world attainable through brahmacharya. Such world of Brahman is meant only for them. They enjoy freedom in all worlds’. This proves that he, that Rama, is the Lord of the lords.
The purport of the Shruti ‘yad aranyayanam’, etc. is as follows. The Vedas expound that what leads to the forest (a life of solitude in the forest) is brahmacharya. Only those who attain through brahmacharya, the two seas ara and nya by name in the world of Brahman by meditation, approach the Brahmaloka renowned in the Shruti. They only soar at their will in all worlds. For laying aside the world Hiranyagarbha, Shruti itself proclaims that Brahmaloka exists in heaven, the third from the Bhuloka 'the terrestrial world', which is outside the prakrtimandala 'the circle of nature’.
In the world enlightened by Brahman, there are two well-known seas called ara and nya. There is a lake full of manda 'essence' or 'drinkable fluid' consisting of food distinct from formal food (aira). There is the fig tree with trembling leaves, from which the nectar (soma) flows. There is the city, Aparajita that is, ‘not vanquishable’; of which Ayodhya is another name of Rama, the everlasting illuminator of truth and knowledge. In that city is the golden shrine fully renowned by its lords Sita and Ramachandra. The word prabhubhyam is an ekasesadvandva compound denotative of male and female. The expression ‘suryasy api…’ in the canto 44 of the Ayodhyakanda means 'Rama is the illuminator of the Sun, illuminating all'.
‘All that is bright is but the shadow of his brightness’. The Brahman is the Supreme Soul that is the fire of the fire, i.e. the illuminator of Agni. ‘Agnir namasau’, 'Agni is brahman', since he is the foremost of all. To Madhvacarya and Govindacarya dogma is the governor of those who govern all. Visnu only is the controller of all. (Rama, however, is the controller of Visnu. “Suryasyapi bhavet” means that he is the cause of the Sun who is the cause of the light'. 'Rama is the controller of even those who overpower all' (prabhoh prabhuh). ‘He is the splendour of the splendours’.
The Bhusanakara interprets the references in question as ‘Rama is the Sun of the Sun that illuminates whole universe and is the fire of the fire that burns all’. This interpretation is not proper because illumination and conflagration are common to both the Sun and the fire.
These Shrutis propose that Brahman is the cause of all. It negates difference enfolding sajatiya and vijatiya within itself. It is the inner controller of all. It is beyond the limit of space, time and substance. It is omnipotent and endowed with eternal, pure, sentient and self-illuminating nature. On the contrary, the passage implies that jyotsna is limited by space, time and substance. In order to prove his argument, the objector puts forth a syllogism:Moonlight is not a Brahman just like a jar is not a cloth.
Besides the light and its resort is always different like the Sun and the light. In the present context it is evidenced that the nail-light and the Parabrahman are different entities, the concept not intended by the Shrutis.In reply to the objection the commentator refers to the syllogism as follows. Prakasa Brahman is located everywhere on account of its very nature, which is constituted of the light like the Sunlight. This inference is favourable to the context, because of the following arguments:
1. The identification of Rama and Brahman is agreed to by the Shrutis. Therefore, it is unjust to say that one resides in another. Moreover, one cannot say that the Brahman is restricted to space, time and substance.
2. Brahman alone is one and not the other. Shruti states the non-existence of the other substance, apart from the Brahman. It also implies that Brahman is devoid of difference like sajatiya and vijatiya.
3. The identification of the light and the illuminator is experienced in local usage like 'the Sun shines', or 'burnt by the Sun', etc.
4. ‘Without hands and feet (He) speeds and grasps’ (SvetU. 3.19.) Shruti appears to make a contradictory statement. In fact, it means that the hands and feet of the Brahman are not like those of a common man. In reality, it possesses hands and feet, otherwise the word javana and grhitr will have no significance.
5. Various expressions from the Shrutis, Smrtis and Sutra texts favour the context. They are as follows: [i] ‘Satyam bhida, satyam bhida, the Brahman is the eternal among the eternal, the sentient among the sentients’, (Svet.U. 6.13). [ii] "Having thought that the Atman is the impeller, the enjoyer, the object of the enjoyment, he is pleased", (SvetU.1.12); [iii]
6. The Atman is eternal. ‘Nityo nityanam’ firmly asserts it as eternal.
7. The statement, ‘Jyotsna is the Parabrahman’, is based on the identification of both the light and the Brahman, there is no asrayasrayibhava in them. It is true with the Shruti, ‘Anasrayam’ 'the Brahman is the resort of nothing'. Atmaivedam sarvam, the Atman is alone’.
In the light of the discussion, the expression Visnuna sadrsah is explained as 'Visnu is similar to Rama, the all-pervading one'. And the reference vishnor ardham is rendered as 'the promoter of Visnu'. In the verse ‘pitus tu mama’ (7. 17. 12), the word Visnu conveys the meaning 'the pervader of those who pervade all'. The word sureshvara signifies the lord of donors. This meaning is not the repetition of trilokesa. In the same context, in a verse ‘pitur narayanam prat’, the word Narayana means 'one who behaves in accordance with the rules of conduct only'. In other words, 'one who observes the limits of morality and propriety, i.e. Maryada Purusottama. Thus there are many worthy of being called Narayana. Those who are ignorant of this hidden intention, do not know what Sita means when she says: "Narayana is my husband, and he is no other than Purusottama." This implies that a person who carries the name Narayana will not be her husband, but one who is only Purusottama, that is, 'the supreme person', demonstrative of Narayana. (This is conveyed by the commentator in Nyaya terminology). Further, the context delimits the expressive power of the word Purusottama and conveys the meaning of the word Purusa as 'a mass of pure consciousness' acceptable to the Shruti. Accordingly, there is no controversy, though the word 'Purusottama' provides the meaning different from that of the word 'Narayana'. (This implies that a person agreeable to Sita is Purushottama who is none other than Narayana.)
Vedavati (Sita desirous of Rama as her husband in the next birth) says, ‘Therefore, I as ‘ayonija 'not born of the womb' will approach as the daughter of a virtuous man i.e. Janaka’. The passage implies that she, born without blood-relation, i.e. born mysteriously and being the foremost among the women faithful to the husband, will reach pious Janaka for achieving her object, i.e. slaying of Ravana.
Here is the verse, ‘O Lord, the daughter of king Janaka is your wife. You, however, are the primeval being (sanatana)’. The verse means: Sita, the eternal daughter of king Janaka has appeared. She is Vedavati. She is your wife Janaki. However, you are sanatana, i.e. 'the ancient one', as you procreate the whole universe. The Shruti adds, ‘That, indeed, out of which these beings originate’. Thus you are the brilliant Brahman, i.e. the Prakasabrahman. You magnify Brahman. Or, the word Sana itself denotes Visnu, Brahman and Siva who are your extended forms. The Ekaksarakosa records the syllables a, a, and a as signifying Visnu, Brahman and Pitamaha, respectively. According to the Matrkakosa 'a' stands for Svayambhu, elephant, horse, depression, Siva and Indra. The pronoun sah refers to Visnu. The particle hi, in this verse, means 'however'.
Here are some verses that relate to the story of Vedavati. ‘Ravana, the mountain-like enemy, who was almost killed by wrath by Vedavati in former birth, will be killed actually by the same lady born as Janaki in the next birth,’ (7. 17. 40). The Sun is your companion. (pratapisakhasya). Describing the reappearance of the lady Vedavati at the time of Ravana's birth, the poet says: ‘Thus, the highly fortunate lady Vedavati will take birth again like the flame of the fire in a field ploughed by a furrow of a plough’ (7. 17. 42). The commentator explains the way of Vedavati's birth indicated by the word evam. Vedavati of the Krtayuga has appeared in the cycle of the Tretayuga in order to inform her lord of Sita's ability to kill the demon Ravana. Hence she has appeared in the Maithila family of magnanimous Janaka. Thus the import of the verses related to Vedavati is explained by the commentator in the manner of tusyatu durjanah meaning 'let the wicked be pleased'. (The nyaya is meant for an obstinate person who is not willing to change his opinion by argument.) In fact, Lakshmi herself was Vedavati born in the abode of Kusadhvaja. She married Bharata who was identified with Narayana. With her consent only, Manthara exiled Rama. This will be explained in the Uttarakanda.
The commentator quotes some verses that describe Rama in terms of similes. ‘(O Rama,) your valour is like that of Visnu. In beauty, you are like Asvins. You are equal to Brihaspati in intelligence. You are similar to Prajapati. Your forbearance resembles that of the earth. In brightness, you compete with the Sun. Your speed matches the wind’s. Your profundity is that of the ocean. You are steady like Siva. The delightfulness that exists in you resembles that in the Moon’ (7. 27. 5-7).
Brahman creates because of you. Your glory is immeasurable, greater than Brihaspati’s. This negative meaning is obtained by splitting the conjunct buddhya as buddhyaa. Thus your valour is comparable to Visnu's your beauty to Asvin's, your forbearance to the earth’s, brilliance to the Sun’s (bhaskaropamah), speed with the Wind’s, profundity with the ocean’s, and pleasantness with the Moon’s (candre saumyatvm idrsam).
Here is another reference. ‘He stood up to welcome the charioteer Sumanta like Hari, i.e. Narayana gets up from his serpent-seat’. The idea is ‘Rama’s seat is bereft of origin i.e. eternal. He is Narayana because of his behaviour is in accordance with the rules of conduct, i.e. he is maryada Purusottama. He is Hari as he removes all agonies of his devotees. A verse in the Uttarakanda states: ‘Rama will surely be engulfed in sorrow and will remain bereft of happiness. He, the mighty one, very soon will be estranged from his dear one, (7. 50. 11)’. And again the same idea is expressed in a verse ‘The righteous and noble one shall leave you, Maithili, even Satrughna and Bharata at the lapse of a long period’ (7. 50. 12). This should not be disclosed elsewhere. (This is Dasaratha's advice to the Suta.) It is reflected in the verse: ‘O Lakshmana, son of Sumitra, king Dasaratha had advised me not to disclose Durvasa’s pronouncement to Bharata even’ (7. 50. 13). This suggests (1) Bharata is to meet with the calamity. (2) If Bharata knows he will feel less severity of the torture. (3) The curse will have its effect on Bharata. (4) Visnu is another form of Bharata. (5) Later reference 'the curse is not to be disclosed before Satrughna even' implies that the information will certainly reach Bharata because of their mutual love for each other.
The poet speaks of the curse in a verse (7. 51. 16) that begins with the word evam. The verse states: ‘There (in mortal life), you along with your wife will suffer from separation lasting for many years’. The statement that 'the utterance of the curse restrains Bharata (who is another form of Visnu)' goes against the content of the verse that states: ‘Venerable king, (Visnu) has come here as your son. Humble one, he will be famous in the three worlds by the name Rama’. Refuting this argument, the commentator says that the meaning here is secret. It goes thus: In this world, Rama will arrive as Dasaratha's son. He will be especially renowned in the three worlds. It means ‘he is all-pervading'. Or, Visnu, famous like the sky, has come as your son. Visnu will get that well-known fruit conferred on him by Bhrigu's curse. Rama, however, will remain for the longest period as the king of Ayodhya, Rama who illuminates Visnu.
Again one may argue that this explanation is not consistent with the sense expressed in the verse in canto 27 of the Uttarakanda. The verse states: ‘O (Indra), lord of the gods, the performer of a hundred sacrifices I solemnly vow in your presence that I shall be the cause of the demon's death’. The verse informs the vow taken by Visnu at Indra's request. (Here, certainly Rama is being referred to.) Refuting this view, the commentator states that the words 'karanam bhavitasmi' show that Rama is not directly active (in slaying the demon). Therefore, 'I shall be the slayer' means: ‘I shall take up the responsibility of putting him to death’.
To sum up, Rama is eternal Visnu.
Significance of reading Ramayana –Commentator’s views
Rama is Narayana eternal unconquerable and imperishable. He has descended for the destruction of demons. He possesses heroism not found in Kala, Indra, Visnu, Kubera and Hanuman in the battlefield. The other forms of Visnu Vaikunthesa, Ksirabdhisa and Bhuman have manifested themselves in the form of Bharata and his other brothers.
Visnu is eager to see Sri Rama .Rama is different from Visnu where Lakshmana is the fourth part of Visnu. (7. 106. 18, Uttarakanda). No one could realise Rama except Maya the large-eyed former wife. (7. 110. 8-11, Uttarakanda).
The verse 7. 110. 17 suggests the appearance of Rama accompanying his brothers. For instance, the expression the king goes presupposes the marching of his followers. The expression – ‘Then the deities worshipped Lord Rama who merged into Visnu (7. 110. 13)’- implies that the god Brahman and others praised Rama.Visnu led Vykunta, Ksirabdi, and Bhuman to their respective worlds.
Sugriva settled down in the orb of the Sun (7. 110. 21). He was one in whom a part of the Sun had merged.
While Rama, was talking with Brahman all approached Gopratara on the bank of Sarayu. This means the conversation of the two was overheard by all. This also suggests that they all attained divinity.
The Ramayana invigorated the Vedas. Sri Sita and Sri Rama constitute truth, knowledge and bliss. The place, time and substance do not restrict them. They overpower the Supreme Self. They are endowed with form and formlessness. They are incomprehensible by speech and mind. They are attainable only by the import of the Vedas.
Ramayana represents Gayatri
It is said that the first syllable of the Ramayana represents that of the Gayatri. And thousands of varnas of other verses represent remaining varnas of the Gayatri. Thus, the Ramayana consists of Gayatri as a whole.
There are thousands of verses where the syllables corresponding to the Gayatri mantra are not found.Furthermore, if a text attains the status of Gayatri because of mere occurrence of its letters, then all texts of the Puranas, history etc., will be designated as Gayatri.On the other hand, in the absence of the syllables of Gayatri, the Ramayana will lose its status of equality with the Vedas.Thus, the mere occurance of syllables of Gayatri is not enough. TheVedas indisputedly ring with Gayatri.So does the Ramayana.
First sloka 1.1.1
The word tapas means, 'knowledge', which is expounded in the svadhyaya i.e. the Veda or the portion of the Upanisads.
Or, tapas, indeed is the svadhyaya. The word tapas signify the Veda that originates from Brahman. Narada is constantly devoted to Raghunatha, residing forever in Saketa. He is attainable, by constant contemplation of Brahman, the origin of the Vedas. This indicates that Valmiki has general information about the Lord of Saketa.
Or, the tapassu means Visnu because he received inspiration from Brahman for the observance of penance. By constant meditation upon Visnu, Raghunatha becomes accessible to the memory.
Or, tapassu refers to Siva because Brahman inspired him to undergo penance. Thus, continuous contemplation of Siva leads to the attainment of Raghunatha to whom Narada is devoted.
It is clear that the word tapssu by forming ekasesadvandva is expressive of Brahman, Visnu and Mahesvara. Their contemplation leads to the perception of the Lord of Saketa.
Narada is the foremost among those who are experts in oratorical flourish or the term vagvidam vara refers to Narada because he is an expert in the Vedas for the acquisition of knowledge of the Lord of Saketa or because he is honoured by them by way of worship. Visvakosa mentions the word pungava in the sense of learned, supreme, bull and expert physician. In the word Narada, nara signifies ajnana or 'ignorance' that disappears with knowledge. The word Narada means, 'one who dispels ignorance' by imparting instruction on the Lord of Saketa.
Valmiki’s query 1.1.2
The poet speaks in the form of a question that begins with the words ko'nvasmin. Who possess great valour? Who is the knower of dharma? Who is grateful? The word krtajna means: one who acknowledges only obligation of one sort or the other and does not care to recall the multitude of offences committed thereafter. The poet defines the term krtajna later on. He says: "One who, on account of magnanimity or broadness of mind, is pleased with a single obligation done to him in one way or another and does not take into cognizance even hundreds of offences is called a man of gratitude".
Who speaks the truth? In other words, whose speech is free from a streak of falsehood even in light, playful talk? Who is firm-vowed, that is, strong-willed or determined?
Narada’s reply to Valmiki on the meaning of the word 'Rama':
He is called Rama because:
1. He reaches the hearts of the devotees. This is the reply to the question gunavan kah.
2. He is worthy of the service rendered by Parasurama and others. It shows his excessive heroism. This is the reply to the question, viryavan kah.
3. His generosity is beyond measure. This shows his supreme knowledge of dharma. This is the reply to the question, dharmajnah kah.
4. He delights his devotees and offenders both who dwell in him. This refers to his gratitude.
5. The devotees of karma, bhakti and jnana rejoice in Rama.
6. He is firm in his vow. This is the reply to the question ‘who is strong-willed or determined’.
7. He incarnates in time to protect the earth.
8. He is beneficial to all beings.
9. He enters into fire, the Sun, etc., in the capacity of the illuminator. Thus, he is the illuminator of all illuminators. The Shruti says, ‘All this shines through his brilliance’.
10.The letter 'r' refers to Siva who worships Rama. This is the reply to question, who is omnipotent? (Samarthah kah)
11.The gods Visnu Brahma and Siva by indication (upalaksana) comprehend Rama through meditation. This is the reply to the question: Who is endowed with charming appearance?Priyadarsanah kah?
12.He protects and controls the self by his favour.
13.He has control over anger.
14.The word 'ra' stands for Rama who is not determined by place, time and substance.
15. His wealth is boundless.
16.He creates fear in the hearts of gods, kings, etc. when ‘angry’.
Thus Narada answers sixteen questions of the poet on the basis of sixteen derivational meanings of the word Rama. Now he provides three more meanings unnamed by Valmiki.
1.We cannot attain Rama on the strength of organs, because he is beyond the reach of speech and mind. It means he is comprehended with the help of the purport of the Vedas. The Shruti says, ‘The Atman is comprehended by whomsoever it chooses’, (KathU.1 .2 .23).The Shruti says: ‘Rama is not attained either through rites, lineage, or riches’.
2.The word Rama stands for Sita, because she is born of the earth (ra ama). Rama is called so, since Sita invariably accompanies him. That is, he is permanently united with Sita. This suggests that both have love for each other, distinct from that of common people.
3.He is called Rama because great kings 'ra' worship him. This shows he is lord of all the worlds. In the word Rama, the constituent ama means, unlimited. It is derived by the suffix ka added to the root ma, that is, 'to measure' in the sense of verbal activity, which is further compounded with nan by forming the bahuvrihi compound.
4.According to the Ekaksarakosa,'ra' stands for Rama, wind, fire, earth, riches, organ, security of riches, and king. In the same lexicon, the syllable 'a' refers to Vasudeva and Pitamaha. The word 'ra' stands for 'rakshasa'. It is evident from Ramatapini-Upanisad which says, ‘In this world, the learned call him Rama because he condemns rakshasas to death’.
Virtues of Rama 1.1.3-18
Rama is regularly and not occasionally engaged in the due discharge of ceremonial duties and rites. Who is beneficial to all, even to those who are offensive? Who is omniscient? Who is an expert in accomplishing anything? That is: Who is omnipotent?
Who is the one whose appearance is pleasant? This question carries various meanings: Who is endowed with a charming appearance? Who is the object of pleasure of the Brahman? Who is the first of all creation? Who has a charming appearance?Who is the object of perennial pleasure? Who is one whose nature is straightforward? Who has an impartial attitude?
The word eka means different, chief, first, peculiar, common, equal and little or less.
Atmavaniti 1.1.4
Who is broad-minded? It also means who is the controller of the Atman? The word Atman stands for the self, fortitude, body, nature and the Supreme Self.He, the Supreme Self regulates them. The Agama states: ‘the activities of the agent, and of organs, nature, consciousness and fortitude depend on his wish’. The word ‘Atman’ is expressive of jiva 'the self'. In the Amarakosa ‘Atman’ signifies effort, fortitude, intelligence, body the Supreme Self. It refers to both jivatman and paramatman.
Who subdues anger? Or, who is bereft of anger to the offender even? The question implies that His punishment to the offenders is for their purification. Who is possessed of the highest light? Or who is the illuminator of all illuminators. The Shruti says, ‘Through His lustre all these are variously illumined’, (KathU.2 .2 .15).
The next question is who is he who prevails upon the intelligent? Who does not find fault with the virtuous? Or who does not trace flaws in merit? The Amarakosa says, the word asuya is finding faults with the virtuous. The word anasuyaka consists of two constituent parts anasu and uyaka. Anasu contains two parts ana and su. The word ana stands for Visnu. It also denotes Siva and Brahman by upalaksana. Thus the compound-word anasu means the inspirer of Visnu, Siva and Prajapati. It implies the question: Who is the inspirer of Visnu, Siva and Prajapati? Further, in the word uyaka, u stands for Siva, while ya refers to the all-pervasive Visnu. Ya also speaks of Prajapati according to the Abhidhanakosa. Uyah refers to Siva, Visnu and Prajapati. Who is he from whom Siva, Visnu and Prajapati seek comfort, only the inspirer and pleasure-giver of Siva, Visnu and Prajapati?
Who expresses illusory anger in a battlefield, or invokes terror in demons? Who is beyond the cognizance of the senses speech and mind. The Shruti states, "From whom the words turn back with the mind, without attaining it", (TaiU.2.4). Hence, the poet queries how he would manifest himself then. The question suggests the inaccessibility of the Supreme Self.
The word tattadajnapaka refers to the Lord of Saketa who surpasses the three properties viz. Sattva, Rajas and Tamas. The words tat janati display the greatness of the seer Narada among wise men. The word Prahrsta indicates Narada's great fortune in getting, by the blessings of God, such a curious disciple who could ask such questions. Therefore, the rule of teaching a disciple who resides with the guru at least for one year is overlooked here. Aanusamdhaya means, by suggestion, that the principal substance (tad vastu) is the Supreme Self, which lies beyond our comprehension.
Bahava iti 1.1.7
Repeating Valmiki's words abhavat, etc., Narada says, such virtues are hard to find except in the Supreme God, the controller of gods. Here the particle ca refers to unnamed virtues.
The rule established in the Nyaya says when a pot exists, one does not experience the absence of a pot, but what he experiences is the absence of a pot among many pots of the same kind. Similarly, when one virtue, distinct from the common ones, exists in Rama, one does not experience the absence of the virtue. However, he experiences any one among many virtues of the same kind in Rama. According to the commentator, the rule 'existence of one implies the absence of two' is not applicable here, since the rule is confined to the number two, etc. (In the present context, the word bahavah employs the number 'many'.) Further, on the basis of the plural number, if the verse (1.1.7a) is interpreted thus: ‘Many virtues that you have mentioned exist nowhere’, it implies the existence of a few virtues elsewhere. Naturally the statement communicates the existence of some virtues in a common man.
Therefore, Narada intentionally says: ‘I will deeply think of such a divine person, the ruler of gods, who is endowed with those distinct virtues named and unnamed by you, and they are hard to find in a common man. Please, listen to such an extraordinary person distinct from a common man’. Here, the words buddhva vaksyami indicate that such a substance is attainable by thinking frequently indeed.
Ikshvakuvamsa iti 1.1.8
The sage describes Raghunatha's inherent virtues named and unnamed, with word iksvakuprabhavah, etc., Rama born in the house of Ikshvaku. The soul activates under his control. Or, he employs jiva, fortitude, body, nature and the Supreme Self. He possesses more power than god. He is the illuminator. He is the refuge of all. He induces gods to take up incarnation. He overpowers all through the gods who are directly under his control. Therefore, we know him by the famous name Rama.
Buddhiman iti 1.1.9
Endowed with high intelligence and wisdom, he sets in motion the intelligence of Brahman, Visnu and others. The Shruti says ‘One who knows all, knows everything’.Thus, he teaches right conduct to Brahman, Visnu and others. ‘The Brahman is the supporting bridge for uniting together all the worlds’ (Shruti).
Distinctness of Rama’s physical features 1.1.9-11
The poet explains the features of Rama`s body. Rama has the arms reaching down to the knees. His head is beautiful and uniformly round. It is said: ‘A person, with head resembling an ‘umbrella in shape rules the earth and enjoys long life’. His forehead is lofty and resembles the half Moon. His gait is graceful like that of a lion, bull, elephant or tiger. According the Amarakosa, the words skandha, bhujasiras and amsa are synonymous, while jatru refers to their joints.
Further, He is neither very short nor very tall. The text says, ‘A king with height equal to 96 inches becomes a sovereign’. Thus he has proportionate limbs, i.e. neither less nor more in measure. A reference says: ‘He is the real king whose limbs like eyebrows, nostrils, eyes, ears, lips, nipples, elbows, wrists, knees, scrotum, hips, hands and feet are very thriving or flourishing’. He has a dark hue and lovely smooth complexion. His breasts are fleshy. His eyes are large like the petal of a lotus.The science of palmistry says, ‘Men with eyes similar to a lotus petal and reddish at the corner enjoy happiness’.
Rama overpowers his enemy: arindama or satrunibharhana. Pratapa is valour and sunshine.
Prajapati iti 1.1.13
Rama is smeared with sacred ashes. He is agnihotrin. The word shri refers to beauty, speech, pine tree, glory, three objects of human life (viz.dharma, artha and kama). Bhuti denotes sacred ashes and riches. Rama is called dhatr. He performs the rituals enjoined by the Vedas.He is the destroyer of enemies of the Vedas and yielder of the essence of the Vedas.
Rama sustains the creatures, gods and the worlds.Here the word jiva refers to both the living creatures and the gods who induce them to live.He is the originator of dharma of the respective worlds.
Raksita iti 1.1.14
Rama is king of kings which enjoins upon him the duty of guarding the dharma. He is the resort and rescuer of his people. He is well-versed in the essence of the Vedas and Vedangas. The Vedas consist of the Rk, Yajus, Saman and Atharvan, while the Vedangas are enumerated as siksa, kalpa, vyakarana, chandoviciti, jyautisa and nirukta. Thus the Vedas and Vedangas together are called the Sadanga Veda. Further, he is an adept in Dhanurveda that expounds the science of arms and missiles.
Sarva iti 1.1.15
He is endowed with knowledge of all Sastras such as the Sankhya, Yoga, Tarka, Purvamimamsa, Uttara-mimamsa and Smrti.He is soft and sweet by nature. Like a true warrior, he is large-hearted.
Sarvada iti 1.1.16
Like rivers that meet the ocean, Rama is the ultimate resort to the sages.The word Sindhu is masculine in gender. Thus the simile is appropriate. God of gods though he is, he is like a common man.He is endowed with extraordinary elegance.
Saca iti 1.1.17-18
‘When nothing is seen equal to him or superior to him (SvetU.6.8), how could anything be superior to him?’ Rama is the source of delight to Kausalya, daughter of South Kosala. Or, the word kausalyananda refers to Dasaratha who is the source of pleasure to Kausalya, and vice versa or it refers to both Kausalya and pleasure-giver Dasaratha whom Rama delights by expanding their fame and by bestowing pleasure upon them.
Kama, Lakshmi as well as the Moon subsisting on Siva accompanied by Uma are endowed with prowess. But they all have charming appearance on account of Rama. Here the figure of speech is arthapati. The epithet somavat priyadarsanah means Rama's appearance delights Siva with the Moon on his crest, who burnt Kama, eager to obtain Siva's semen. In other words, Siva is not happy when Rama is absent.
Rama with his feigned anger looks like the most dreadful fire that consumes the wicked doing injustice to his devotees. In forbearance, he resembles the earth, in charity he appears like the king Rantideva or Kubera. In pervasiveness he is Visnu in human form. In depth, he is the ocean, in steadiness, the Himalayas and in truthfulness, dharma.
To Bhusanakara, Rama is half of Visnu or half incarnation of Visnu. The meaning of the word asadrsa as ‘Rama is not similar to Visnu, because he is all-pervasive’ is derived by the formation of a bahuvrihi compound.The statement contradicts the expression:Rama gives birth to the Sun. He is the fire of the fire and the lord of the lords". Further, ‘Vishnor arddham’ means: “Rama is the promoter of Visnu’. The word arddha is derived by the suffix ac added to the root arddh 'to promote' belonging to pacadi-class in the sense of agent (P.3.4. 134). This is supported by the well-known fact that Visnu's glorious incarnations are dependent on Raghunatha who enhances Visnu's forms. ‘Raghuttama is the incarnation of all incarnations’. Thus it is consistent with the reference to ‘suryasy api bhavet suryah’.
Further, the purport of the sentence ‘visnor arddham’ cannot be justified, if the word arddha is taken in the sense of equal half. Such a division in the form of Visnu is not plausible because, then Visnu will have two arms. Assumed that Visnu has four arms due to his supreme power, he will not be eternal. Again, he may be eternal on the strength of Shruti but will not have more power. Still further, the number of arms does not presuppose more power. Karttaviryarjuna, who has a thousand arms, is not heard of having more power than Visnu with four arms. Nor can the glory, etc., be divided into equal half as it is beyond measure. No infinite substance undergoes division into equal portions. The sky cannot be divided into half-equal parts or into a fraction of the portion. This would make it non-eternal. On the other hand, the Shruti signifies it as a whole. Further, there is no proof to decide any one of the two, i.e. Rama and Visnu, as more prominent than the other.
In fact, the word arddha qualifies the word mahabhaga, i.e. Rama, and thereby implies he is as superior to Visnu. Therefore, Visnu is not intended here as upamana. Thus, arddha means 'promoter'. Neither conventionally nor etymologically does it imply equal or partial division. According to rule, a word taking a different suffix is treated as a different word.
Ramanujacarya, while commenting on the citation kapyasam takes the word kapi in the sense of the Sun, which by convention refers to ‘monkey’. The ‘word punarbhu a woman re-married and is feminine in gender by convention, though Dixita describes it as masculine on the basis of etymology. The word vacana denotes vac, i.e. speech, by convention but the Mahabhasya on the rule bhavavacananam. (P.2. 3. 54) uses it in the sense of bhavakartrka, that is, having its subject a verbal derivative in the sense of bhava, that is "action" or root activity e.g. rogah rujati.
The Brhadaranyakopanisad in the fifth chapter, ninth Brahmana during the discourse between Yajnavalkya and Sakalya mentions the word arddha in the sense of an upholder, i.e. varddhaka. To the first question, ‘which has an additional half?’, the reply is ‘that, which purifies’, and to the second question, ‘how is it then that which is one and half?’, the reply is, ‘in it, i.e. Prana, the whole world prospers’. In these expressions the word arddha means 'the promoter'.
In the expression ‘visnor ardham’, if the word Visnu is taken in the sense of ‘rice boiled in milk’, it does not refer to Narayana. Thus, the reference means: Rama is the promoter of payasa, i.e. the strength. This implies that the similarity of payasa is found in Rama. The commentator puts this idea in Nyaya as a terminology. Further, he does not agree to this view of the Bhusanakara who states, ‘Rama resembles Visnu in valour, since, he is a part of Visnu, the only lord and none else’.
Refuting this view, the commentator states that one should have no confusion about the existence of the lord of gods, i.e. Rama, because the Shruti speaks of him as the greatest Lord of the lords, (SvetU. 6.7) and explicitly declares the existence of another lord.
Tam evamiti (introduction of Ayodhyakanda) 1.1.19-20
The poet has worked out the details of the story of the Balakanda. Now, he describes the theme of the Ayodhyakanda with words tam evam, etc. Rama with unfailing valour was the object of pleasure to all. Therefore, moved by great affection, King Dasaratha, possessed of uninterrupted sovereignty, desired to crown his eldest and beloved son Rama as the king for the welfare of the subjects. The word "Dasaratha" signifies the great king whose chariot was irresistible in ten directions.
Significance of Kaikeyi 1.1.21-22
The queen Kaikeyi was granted a boon as royal favour from King Dasaratha for her charioteership at the time of his victory over the demon Sambara. When, she knew through Manthara about the preparations for the consecration, she asked for Rama's exile and Bharata's coronation as the fulfilment of her boon.
The word Kaikeyi means the daughter of the Kekaya kingdom. Or, it may mean 'a woman who gives pleasure to gods and others'.
Dasaratha’s bondage with dharma 1.1.23-24
Dasaratha was committed to dharma. In other words, he was the chief of righteous men. Here, the word satya refers to Rama, because his capital was Satya i.e. Ayodhya, named so on account of its citizens being true to their speech. This suggests that the Brahman's prayer would not have been implemented, unless Rama had left for the forest. This also indicates that the king was happy with Raghunatha's will and was aware of the significance of Brahman's prayer. Further, this is in consonance with the ideals of great king Dasaratha himself.
With this intention the poet has used the word samyutah 'devoted to' the implementation of dharma. He does not say sambaddhah, i.e. ‘bound by dharma’. Otherwise, the phrase satyavacanat in favour of Rama's words would have been insignificant. However, Bhusanakara derives an adverse meaning Dasaratha was bound by dharma, i.e. the fulfilment of a vile promise given to a woman and concludes that he did not attain emancipation. This is like saying the sky is without space. Further, it contradicts the statement ‘Rama is not a companion of those who are encompassed by Time’, occurring later on in the Ayodhyakanda. Since his devotees are distinguished, they are beyond the control of Kala, unlike the people in general.
The fulfilment of the acceptance of Brahman's prayer caused Rama's exile. It was the demand of Kaikeyi that led to the royal orders. Therefore, in keeping with his word of consent given to Dasaratha, Rama sets out for the forest.
Rama’s love for Sita 1.1.26-27
Sita was dear to Rama like his breath. In other words, she was absorbed in Rama’s breath. Manifested in the family of Janaka, she was ‘Devamaya’ who had been Mohini in the incarnation of Visnu. She was reborn as Sita. The word Devamaya means one who grants, through the offering of nectar, life and strength to gods. Here, the root ya contains the force of causative nic. In other words, Sita appeared as if she was mercy beyond measure, of the Supreme God. That is, moved by the unlimited compassion of the Paramatman, she incarnated and took refuge in him.
Sita accompanied Rama like Rohini does the Moon, her husband. The simile indicates that the Moon is pleasant to those who are united with their beloved and torturous to those who are separated from their lovers. Similarly, Rama gratifies all those who indulge in dharma and punishes others who spoil it. This shows Rama’s equal favour to all.
In this context, the upamanopameyabhava may be understood in the manner followed in the simile “the Sun traverses like an arrow” (where partial simile is based on the upamana possessed of the least property of the upameya). Or, the simile means, Sita’s following Rama resembles Rohini approaching the Moon. According to the lexicon, the word maya refers to krpa ‘compassion’. The particle api in the commentary is used in the sense of ‘cause’.
Srngaberapura 1.1.28-29
Guha’s city is called Srngabera because it was associated with the seer Srngin who was called so on account of a horn grown on his head. Or, Srngabera was called so, because the seer permanently lived there with or among the srngas i.e. animals or mountains with horns and peaks respectively. Bhusanakara reads Srngibera where the word srngin is derived by the suffix in added to the stem srnga in the sense of matup by the rule ata inithinau (5 .2 .115). This suggests extreme sanctity of the place. The expression 'Guha born in that place' shows that he was the worshipper of the seer Srngin. This also hints that he was worthy of Raghunatha's love. He is called Guha as he surpassed most people in attaining affection of the Supreme God.
Guha’s love for Rama 1.1.30-31
On the charioteer's departure, Rama with Guha, Lakshmana and Sita wandered on the surface of the earth (te avanena). In other words they travelld on foot. Or, they reached easily (tevanena) the vicinity of waters of the Ganges. In the first construction, 'te' is the locative singular and refers to the place full of nectar. According to Medini, the word 'ta' stands for nectar, thief, tail, breast and barbarian. Or, the line guhena sa hitah ramah vanam gatah means Rama reached the waters of the Ganga with Guha and others.
The plural use of nadi indicates respect. The expression devagandharvasamkasa suggests the feeling of gods that their enemies were almost dead at Rama's arrival in the forest.
Chitrakuta 1.1.32
There in Ayodhya, Dasaratha overwhelmed by intense grief closed his eyes. He reached the world of Saketa or Aprakata Ayodhya, 'the non-manifested Ayodhya'.
Dasaratha’s death 1.1.33
The variant mrte for gate is corrupt, as it goes against the expression 'na ca kalavasanugah'. It appears that the poet has not used it. However, if it exists, it should be interpreted as, ‘when Dasaratha had reached the other world’. Or, the form mrte means when Dasaratha who was kind enough to the class of creatures that are referred to by makara had attained the world of Saketa on account of Rama's exile. The syllable 'm' signifies the class of creatures (jivajati) on the strength of the Shruti: "the Atman i.e. jiva is twenty five fold". Ramanujacarya, while explaining the significance of Pranava says that the word 'a' stands for Visnu, the cause of the creation, maintenance and dissolution of the universe and the makara signifying jiva is an apparatus (upakarana) for the continuance of three stages of the created universe. All this is Vaisnava doctrine.
Bharata’s devotion to Rama 1.1.34
Bharata worshipped Rama’s feet. The Shruti, says, ‘The Supreme Self shines, from its nail-tips flows ananda’. The Lord is constituted of sat 'existence', cit 'consciousness' and ananda 'bliss'.
Bharata’s request to Rama 1.1.36-38
Bharata said, "Rama, the righteous one, should be indeed the king". These words, expressive of dharma, declare that the right of the kingdom goes to the eldest son. This implies that Bharata overlooks Rama's virtues. The poet speaks about Rama with words ‘Ramo'pi’, Rama was the foremost among the most broadminded people. Recalling father's order he did not even wish for the kingship conferred on Bharata at his request. He gave him his padukas or sandals and persuaded him to return. The offer of padukas reveals the sanctity of the sandals. Worshipping Rama's feet, i.e. the padukas, he put up in Nandigrama itself and ruled the kingdom till his arrival. This suggests Bharata's rule depended on the sandals.
Rama’s departure to Aranya 1.1.39-40
And now Aranyakanda with the words gate tu.Soon after Bharata left, Rama rushed hurriedly into the forests of Dandaka. The plural dandakan indicates that it as a forest of forests and, hence, the arrival of Bharata and others again might cause them exertion. For, he must concentrate on his promise. Or, the word ekagra means, Rama guides the people in one direction, the supreme goal of human life.
Rama dwells in Dandaka 1.1.43-44
Rama dwelt in the forest with people who adopted the third stage of life. Therefore, the seers approached him with an appeal to destroy asuras like Kabandha, son of Danu and Khara. Or, even if we take him for a daitya, i.e. son of Diti, he is a rakshasa on account of his wicked deeds. Further, asuraraksamsi may means ‘rivals of gods’ on the strength of the karmadharaya compound. This prevents us from calling Vibhishana a rakshasa.
At that time Rama lived in the forest. Or, as he was prepared for the protection of all (avane), he took for granted the seers' request related to the demons. Or, he listened to the thoughtful words prati of the seers.
It is well-known that the roots denoting motion are expressive of knowledge. Moreover, if the root prati sru is understood in the sense ‘to promise’, then the word pratijnata ‘promised’ (1 .1 .45) could not be justified.
The form vane in 1.1.43 is not devoid of purpose. Further, Rama bestows emancipation to demons even, under the pretext of their slaughter and thus, protects all. This is quite consistent with regard to Rama. This also hints Rama's compassion devoid of motive.
Rama’s promise to the sages 1.1.45-46
Rama promised the destruction of demons in the battlefield in the presence of the seers, the residents of Dandaka forest who were as brilliant as fire. Or in brilliance they could compete with fire. That is, they had the power of the fire. They were able to destroy the sins of people by their presence, indeed, like the fire that burns cotton to ashes. Or, following the injunction of the Vedas, they consecrated the fire daily, which means that they were Agnihotrins.
Slaying of Rakshasas 1.1.47-48
Rama killed fourteen thousand demons inhabiting Janasthana. However, if we take into account the number 'three' expressed by the plural rakshasanam ' then the existing number, i.e. fourteen thousand multiplied by three comes to forty-two thousand. Thus, the expression may mean that Rama killed fourteen thousand demons, in three groups each headed by three demons, (i.e. Khara, Trisiras, and Dusana).
Jatayu 1.1.53-55
It is suggested here that the kind of animal (like Jatayu) has a right to Vedic rituals, for he possessess profound knowledge. Kakabhushunda is another example.
Sabari 1.1.57-58
The expression samyak pujitah implies that Rama liked very much the fruits offered by Sabari. It indicates Rama's deep love for devotees also. The poet carries the reader to Kiskindhakanda with the word pampatire.
Rama demonstrates his valour to Sugriva 1.1.64-68
The word utsmayitva suggests Rama’s feeling that Sugriva, even after seeing Rama’s valour, did not see him as his permanent friend. The epithet hemapingala indicates that darkness of Sugriva’s face caused by misery vanished now.
Tara’s suspicion 1.1.69-70
The prefix ‘ni’ added to the verb jaghana shows Rama finished Valin’s demerit. It shows Rama’s compassion for Valin. The particle ca implies that the arrow was employed once. Valin’s words‘Raghava will not kill innocent me’ indicate his unawareness of Rama’s alliance with Sugriva.
Hanuman's revelation to Sita 1.1.73-74
The word nivedayitva consists of two words, viz. nivet and ayitva. The former refers to the best orator (Hanuman), while the later means ‘having given’. Thus the reference means ‘the best orator Hanuman, on giving the signet ring’.
Hanuman slays rakshasas 1.1.75-76
Hanuman killed five generals like Pingalanetra, seven sons of ministers, i.e. Jambumalin and others, along with Aksa, the brave son of Ravana. Thereafter, he was held up in the Brahman missile used by Meghanada. Grandfather Brahman had granted Hanuman a boon that he would be free even from his missile, i.e. brahmastra. With the prowess of the boon, he felt himself free from the clutch of the missile. However, brave and considerate with regard to his master’s mission, visualizing his approach to Ravana’s assembly, he put up with this offence of demons who took him away fastened!
In the expression ‘rakshasan marsayan’ meaning tolerating demons, the word rakshasan signifies the offences of the demons. Here, it is an object on the basis of identification of rakshasas and their offences. Further, the word yat ‘striving after (joining in Ravana’s assembly)’ is an adjective of Hanuman. It takes suffix kvip. It implies that he felt it hard to know Ravana’s intention unless he attended his assembly and listened to his words. He accomplished this most important task, though not assigned. Thus Hanuman was Hanuman’s equal only. Here the figure of speech is ananvaya. Further, the fact implies that Hanuman, a true devotee of Rama should take refuge in him.
Hanuman conveys the news of Sita to Rama 1.1.78
The expression pradaksinam krtva denotes that Hanuman revealed his meeting with Sita through his behaviour, prior to its narration in words. In the expression ‘drsta Sita’, the use of the term drsta before ‘Sita’ intimates Rama to remove his conjecture about Sita’s presence which otherwise the first occurrence of the term ‘Sita’ would have created. The word tatvat excludes the sense of meeting of the illusory Sita.
Rama slays Ravana 1.1.80-82
Rama felt ashamed as he thought that the people who did not realise the prowess of monkeys would say that Rama born in the family of Raghus who offered assistance to gods like Indra regained his wife with the help of monkeys.
The term janasamsadi indicates that the harsh words were unbecoming even of Rama. Sita was sati meaning ‘chaste’. She was called so, because the women, faithful to their husbands approached her in all sincerity and devotion. In other words, they always remembered her for maintaining their status as sati. Or, Sita was called sati, as she was the treasure of faithful women. She was their supreme deity. Thus the senses of the epithets, viz. sati and amrsyamana are not contradictory. It reveals that Sita and Rama were excellent aesthetes.
Sita merges into fire 1.1.83-84
The expression vigatakalmasam bodhayitva meaning ‘on declaring Sita free from sin’ shows Rama’s awareness of public scandal. This also signifies Rama being virtuous. When gods worship Rama, needless to say that men who are inferior to gods will adore him. Here we have the figure of speech Arthapatti.
Vibhishana’s coronation 1.1.85-86
The poet, following the manner of simhavalokana, narrates Vibhishana’s consecration, which commenced prior to Rama’s meeting with Sita. This description is very much like a lion’s retrospective glance while proceeding onwards. Rama installed Vibhishana as the lord of the demons in a befitting manner. He was worthy of being their lord, for he shared their nature. Furthermore, Vibhishana, too, duly honoured Rama. The sense issues from the particle ca.
Thus Rama achieved his goal, i.e. the destruction of demons. This was the task he undertook at the request of Brahman and others. He was very happy, since the grief of the pious was removed under his influence. The particle ha implies Vibhishana’s pleasure. The commentator Govindacarin explains the word vijvara as, Rama felt repentance for the bird Jatayu. However, the Siromanikar states that this meaning does not fit into the context. Jatayu attained the highest object of human life, i.e. moksa or emancipation by virtue of Rama’s appearance. He felt no grief. Further, in the Yuddhakanda, there is no mention of Rama’s lamentation at the sight of Jatayu. Jatayu was a friend of Dasaratha. Equipped with tremendous mental power, he was capable of wandering in all three worlds. This is in consonance with the Shruti ‘Their movement is unrestrained in all worlds’. He attained the highest aim of life and might accompany Dasaratha.
The expression varam prapya, etc., indicates that Raghunatha respected the gods. He was virtually the supreme cause of their sustenance. One remembers the Shruti: ‘He is the Time of Time’.
Meeting with Bharadwaja 1.1.87
Rama embodied true valour. Or, he brought up the people who resided in Ayodhya as their escort (satyapara). Hence he never moved away from Ayodhya (akrama). Thus the word satyaparakrama is formed by karmadharaya compound. The epithet satyaparakrama suggests that the day of his arrival at Bharadwaja’s hermitage was the concluding day of his exile. The Sadasivasamhita asserts, He permanently resides in Ayodhya and never moves a step away from it.
Rama reaches Nandigrama 1.1.89
Rama put an end to the calamities of the gods. At the request of brothers like Bharata, he cleansed his matted hair thoroughly. He embraced Sita and regained the kingdom which he had abandoned at his father’s behest. Here, the word jata ‘the matted hair’ shows the action as the main constituent (as opposed to the noun in which the completed action or sattva is predominant). Rama cleansed his matted hair, (did not remove it) which is possible only after they are cleansed.Tilaka explains the reference jatam hitva as ‘having given up the grown hair’. This explanation is not plausible, because Raghunatha’s hair is an integral part of his form. Nothing of it needs to be abandoned.
The reference sitam samslisya ‘on embracing Sita’ suggests that both Sita and Rama had no close contact with each other till the end of the exile.
Rama’s rule at Ayodhya 1.1.90-99
Rama was the sovereign ruler of Ayodhya. The people in Rama’s administration were very happy because they got everything they desired. They were wholly contented. Therefore, they were endowed with perfect physical ability. This was the reason why they could discharge their religious duties duly and gracefully. That is, they were righteous, and at the same time gracious, too. These two aspects were coexistent, since they sought refuge in the worship of Raghunatha, the essence of all dharma. This was the reason why they were free from mental worries and physical diseases.
The word Nityam shows Kausalya and her fellow-queens were related to Dasaratha who was alive in the unmanifested Ayodhya, a world beyond perception. Thus, in reality, they were not deprived of their husband. Or, one may say they merged into the sentiment of love for their kids. Hence they were left with no memory of erotic sentiment.
With boundless fame, Raghava would perform three hundred Asvamedhas. He would also accomplish Bahusuvarnaka sacrifices. He would offer one crore ten thousand cows as daksina or ‘sacrificial fee’, prescribed by the sacred texts, to the brahmanas, who realized Brahman ‘the Supreme Self’. He would give immeasurable wealth to brahmanas other than the ones who deserved cows. Or, he would perform the sacrifice Bahusuvarnaka, in which myriad cows and much wealth were donated in keeping with ritualistic injunctions, to the learned brahmanas.
The donation of cows to these surplus brahmanas indicates that those who realized Brahman were not interested in receiving godana, since they had already acquired adequate number of cows in previous sacrifices. It speaks of the highest satisfaction of the brahmanas during Rama’s sovereign regime.
Further, the plural sataih is expressive of the number three hundred, on the basis of kapinjala-nyaya. (The nyaya occurs in the kapinjaladhikarana of the Sabarabhasya. Sabarasvamin discusses the reference vasantaya kapinjalan alabhate ‘He sacrifices kapinjala birds to the deity Vasanta’. Here, the plural kapinjalan suggests more than two, but does not mention how many. However, the number is restricted to three, which is the nearest plural. Thus Rama performed three hundred Asvamedhas. On the other land, the numerical sata also may mean that Rama accomplished one hundred sacrifices.
On expiry of 33,000 years, Rama would approach the world Abrahmaloka. It was called so because Visnu ‘a’, Siva ‘a’, and Brahman. Or, he would reach Ayodhya, the manifested city, which is identified as blissful Brahmaloka. He would remain there in the non-manifested form. The root ya with prefix pra implies that his devotees also would attain the same status.
The term vedaih sammitam denotes that a person eligible for hearing the Vedas deserves the right of listening to the Ramacarita. The word pavitra contains the figure of speech luptopama. It means that the enemies fear Indra wielding thunderbolt; similarly the foes run away from one possessing the Ramacarita. The hint here is that the devotees, desirous of prosperity, should seek refuge in the Ramacarita.
The Ramayana leads us to attain Rama. It grants life and strength. They will go to the world of Saketa or heaven after death. Or, duly honoured by the gods, they will be attended by the residents of heaven. The Shruti puts it thus: Groups of five hundred apsaras, a hundred with garlands and a hundred smeared with cosmetics rush to attend on them’.
Benefits of reading or listening to the Ramayana 1.1.100
The Ramayana stands at par with the Vedas. Though its recitation by a sudra is prohibited, he is entitled, in the manner of Nishadasthapatinyaya, to read it. The nyaya goes thus: A nishada cannot claim to perform a sacrifice, since he is not entitled to study the Vedas. However, on the basis of the injunction Nishadasthapatim yajayet, ‘One should employ nishada, the king to perform a sacrifice’.
The word nishadasthapati is formed by three compounds viz. karmadharaya, sasthi-tatpurusa, and bahuvrihi. The use of karmadharaya makes it ‘nishada king’. The sasthitatpurusa produces the sense ‘king of nishadas’. On the other hand, the sense ‘one whose king is Nishada’ is yielded by the bahuvrihi. Among these, the compound karmadharaya is accepted due to its easiness or practicability (laghava). On the contrary, the other two are rejected on account of their heaviness in argumentation (gaurava). Here is another instance, the Mimamsakas grant the privilege of placing the fire in the fireplace to a particular caste, i.e. rathakara, on the strength of the Shruti which states: ‘A rathakara should kindle and place the sacred fires in rainy season’.
Rama is Parabrahman: Evidence from different Shrutis
The Shrutis place the Purusa on the top. The sense-objects are higher than the senses the mind is higher than the objects. The intellect is higher than the mind. The soul is higher than the intellect. The unmanifested is higher than Mahat. And the Purusa is higher than the manifested. There is nothing higher than Purusa. He is the culmination. He is the highest goal" (KathaU. 1. 3. 10). The Purusa culminates only in Raghunatha.
The word avyakta in the Shruti refers to Visnu and implies Raghunatha as the Brahman endowed with both Saakara and Niraakara. The Visvakosa records the word ayvakta in the sense of Sankara, Visnu, Mahat and the the Supreme Self. Thus, the words Sabdabrahman and Parabrahman, i.e. the Brahman expressed by words and unnamed by words are both his forms. Sri Rama is Purusottama.
The Ramayana comprising one hundred million verses was prepared and explained by Brahman to Narada, who later on narrated it to Valmiki. Siva, Lakshmana and Vayu who are agreeable to Sankaracarya, Ramanujacarya and Madhvacarya respectively have taken refuge under Raghunatha. To Agastyasamhita ‘Raghuttama’ is the incarnation of all incarnations.
1. Brhatsamhita: ‘Raghava shines with Sita on the divine throne in the world of Saketa where Vidhi, Hara and Hari constantly worship him’.
2. Sundaritantravacana: ‘The eternal Supreme Self is his incorporeal glory that shines permanently’.
3. Varahasamhita: ‘Even Narayana with conch, wheel, discus and club is a part of Rama’.
4. Pancharatra: ‘The bliss is said of two kinds, viz. conceptual and transcendental. The conceptual or manifested Paramatman in the human form is the location or reservoir of the transcendental bliss’.
5. Sundaritantra: ‘This entire universe is activated by the prowess of eternal Raghava’.
6. Sandilyasamhita: ‘Rama has four arms. He wields the bow and enjoys eternal bliss’.
7. Ramopanisad: ‘The supreme Soul is identified with the word Rama’.
8. Hanumad Upanisad: ‘Rama alone is the Supreme Self. Rama alone is the great austerity (tapas). Rama alone is the highest principle. Srirama is the Brahman that guards’.
9. Sandilyasakha: ‘Rama is full of bliss and everlasting’.
10. Hanumatsamhita: ‘I worship all times god Rama, who is eternal and constitutes Sat (Existence), Cit (Consciousness) and Ananda (Bliss). His parts are Brahman, Visnu and Mahesa who are the sustainers of the world’.
11. Shruti:‘Ayodhya the city of gods has eight circles and nine gates. Therein resides the golden sheath. It is the world of heaven. The bright light or the constellation has covered it. It is full of nectar. Brahman grants him life, fame and offspring to whoever knows the city of Brahma.’.
12. Aranya in the Taittiriyasakha: ‘Brahmacharya is that (which) one calls aranyayana 'leading to the forest' because ara and nya are two seas in the world of Brahman, in the third world from here. There is a lake the waters of which contribute food and enthusiasm. There is the fig tree that drips soma. There is the stronghold of Brahman that is unvanquishable and the golden palace of the sovereign. Therefore, for those who find both these seas ara and nya, there is the world attainable through brahmacharya. Such world of Brahman is meant only for them. They enjoy freedom in all worlds’. This proves that he, that Rama, is the Lord of the lords.
The purport of the Shruti ‘yad aranyayanam’, etc. is as follows. The Vedas expound that what leads to the forest (a life of solitude in the forest) is brahmacharya. Only those who attain through brahmacharya, the two seas ara and nya by name in the world of Brahman by meditation, approach the Brahmaloka renowned in the Shruti. They only soar at their will in all worlds. For laying aside the world Hiranyagarbha, Shruti itself proclaims that Brahmaloka exists in heaven, the third from the Bhuloka 'the terrestrial world', which is outside the prakrtimandala 'the circle of nature’.
In the world enlightened by Brahman, there are two well-known seas called ara and nya. There is a lake full of manda 'essence' or 'drinkable fluid' consisting of food distinct from formal food (aira). There is the fig tree with trembling leaves, from which the nectar (soma) flows. There is the city, Aparajita that is, ‘not vanquishable’; of which Ayodhya is another name of Rama, the everlasting illuminator of truth and knowledge. In that city is the golden shrine fully renowned by its lords Sita and Ramachandra. The word prabhubhyam is an ekasesadvandva compound denotative of male and female. The expression ‘suryasy api…’ in the canto 44 of the Ayodhyakanda means 'Rama is the illuminator of the Sun, illuminating all'.
‘All that is bright is but the shadow of his brightness’. The Brahman is the Supreme Soul that is the fire of the fire, i.e. the illuminator of Agni. ‘Agnir namasau’, 'Agni is brahman', since he is the foremost of all. To Madhvacarya and Govindacarya dogma is the governor of those who govern all. Visnu only is the controller of all. (Rama, however, is the controller of Visnu. “Suryasyapi bhavet” means that he is the cause of the Sun who is the cause of the light'. 'Rama is the controller of even those who overpower all' (prabhoh prabhuh). ‘He is the splendour of the splendours’.
The Bhusanakara interprets the references in question as ‘Rama is the Sun of the Sun that illuminates whole universe and is the fire of the fire that burns all’. This interpretation is not proper because illumination and conflagration are common to both the Sun and the fire.
These Shrutis propose that Brahman is the cause of all. It negates difference enfolding sajatiya and vijatiya within itself. It is the inner controller of all. It is beyond the limit of space, time and substance. It is omnipotent and endowed with eternal, pure, sentient and self-illuminating nature. On the contrary, the passage implies that jyotsna is limited by space, time and substance. In order to prove his argument, the objector puts forth a syllogism:Moonlight is not a Brahman just like a jar is not a cloth.
Besides the light and its resort is always different like the Sun and the light. In the present context it is evidenced that the nail-light and the Parabrahman are different entities, the concept not intended by the Shrutis.In reply to the objection the commentator refers to the syllogism as follows. Prakasa Brahman is located everywhere on account of its very nature, which is constituted of the light like the Sunlight. This inference is favourable to the context, because of the following arguments:
1. The identification of Rama and Brahman is agreed to by the Shrutis. Therefore, it is unjust to say that one resides in another. Moreover, one cannot say that the Brahman is restricted to space, time and substance.
2. Brahman alone is one and not the other. Shruti states the non-existence of the other substance, apart from the Brahman. It also implies that Brahman is devoid of difference like sajatiya and vijatiya.
3. The identification of the light and the illuminator is experienced in local usage like 'the Sun shines', or 'burnt by the Sun', etc.
4. ‘Without hands and feet (He) speeds and grasps’ (SvetU. 3.19.) Shruti appears to make a contradictory statement. In fact, it means that the hands and feet of the Brahman are not like those of a common man. In reality, it possesses hands and feet, otherwise the word javana and grhitr will have no significance.
5. Various expressions from the Shrutis, Smrtis and Sutra texts favour the context. They are as follows: [i] ‘Satyam bhida, satyam bhida, the Brahman is the eternal among the eternal, the sentient among the sentients’, (Svet.U. 6.13). [ii] "Having thought that the Atman is the impeller, the enjoyer, the object of the enjoyment, he is pleased", (SvetU.1.12); [iii]
6. The Atman is eternal. ‘Nityo nityanam’ firmly asserts it as eternal.
7. The statement, ‘Jyotsna is the Parabrahman’, is based on the identification of both the light and the Brahman, there is no asrayasrayibhava in them. It is true with the Shruti, ‘Anasrayam’ 'the Brahman is the resort of nothing'. Atmaivedam sarvam, the Atman is alone’.
In the light of the discussion, the expression Visnuna sadrsah is explained as 'Visnu is similar to Rama, the all-pervading one'. And the reference vishnor ardham is rendered as 'the promoter of Visnu'. In the verse ‘pitus tu mama’ (7. 17. 12), the word Visnu conveys the meaning 'the pervader of those who pervade all'. The word sureshvara signifies the lord of donors. This meaning is not the repetition of trilokesa. In the same context, in a verse ‘pitur narayanam prat’, the word Narayana means 'one who behaves in accordance with the rules of conduct only'. In other words, 'one who observes the limits of morality and propriety, i.e. Maryada Purusottama. Thus there are many worthy of being called Narayana. Those who are ignorant of this hidden intention, do not know what Sita means when she says: "Narayana is my husband, and he is no other than Purusottama." This implies that a person who carries the name Narayana will not be her husband, but one who is only Purusottama, that is, 'the supreme person', demonstrative of Narayana. (This is conveyed by the commentator in Nyaya terminology). Further, the context delimits the expressive power of the word Purusottama and conveys the meaning of the word Purusa as 'a mass of pure consciousness' acceptable to the Shruti. Accordingly, there is no controversy, though the word 'Purusottama' provides the meaning different from that of the word 'Narayana'. (This implies that a person agreeable to Sita is Purushottama who is none other than Narayana.)
Vedavati (Sita desirous of Rama as her husband in the next birth) says, ‘Therefore, I as ‘ayonija 'not born of the womb' will approach as the daughter of a virtuous man i.e. Janaka’. The passage implies that she, born without blood-relation, i.e. born mysteriously and being the foremost among the women faithful to the husband, will reach pious Janaka for achieving her object, i.e. slaying of Ravana.
Here is the verse, ‘O Lord, the daughter of king Janaka is your wife. You, however, are the primeval being (sanatana)’. The verse means: Sita, the eternal daughter of king Janaka has appeared. She is Vedavati. She is your wife Janaki. However, you are sanatana, i.e. 'the ancient one', as you procreate the whole universe. The Shruti adds, ‘That, indeed, out of which these beings originate’. Thus you are the brilliant Brahman, i.e. the Prakasabrahman. You magnify Brahman. Or, the word Sana itself denotes Visnu, Brahman and Siva who are your extended forms. The Ekaksarakosa records the syllables a, a, and a as signifying Visnu, Brahman and Pitamaha, respectively. According to the Matrkakosa 'a' stands for Svayambhu, elephant, horse, depression, Siva and Indra. The pronoun sah refers to Visnu. The particle hi, in this verse, means 'however'.
Here are some verses that relate to the story of Vedavati. ‘Ravana, the mountain-like enemy, who was almost killed by wrath by Vedavati in former birth, will be killed actually by the same lady born as Janaki in the next birth,’ (7. 17. 40). The Sun is your companion. (pratapisakhasya). Describing the reappearance of the lady Vedavati at the time of Ravana's birth, the poet says: ‘Thus, the highly fortunate lady Vedavati will take birth again like the flame of the fire in a field ploughed by a furrow of a plough’ (7. 17. 42). The commentator explains the way of Vedavati's birth indicated by the word evam. Vedavati of the Krtayuga has appeared in the cycle of the Tretayuga in order to inform her lord of Sita's ability to kill the demon Ravana. Hence she has appeared in the Maithila family of magnanimous Janaka. Thus the import of the verses related to Vedavati is explained by the commentator in the manner of tusyatu durjanah meaning 'let the wicked be pleased'. (The nyaya is meant for an obstinate person who is not willing to change his opinion by argument.) In fact, Lakshmi herself was Vedavati born in the abode of Kusadhvaja. She married Bharata who was identified with Narayana. With her consent only, Manthara exiled Rama. This will be explained in the Uttarakanda.
The commentator quotes some verses that describe Rama in terms of similes. ‘(O Rama,) your valour is like that of Visnu. In beauty, you are like Asvins. You are equal to Brihaspati in intelligence. You are similar to Prajapati. Your forbearance resembles that of the earth. In brightness, you compete with the Sun. Your speed matches the wind’s. Your profundity is that of the ocean. You are steady like Siva. The delightfulness that exists in you resembles that in the Moon’ (7. 27. 5-7).
Brahman creates because of you. Your glory is immeasurable, greater than Brihaspati’s. This negative meaning is obtained by splitting the conjunct buddhya as buddhyaa. Thus your valour is comparable to Visnu's your beauty to Asvin's, your forbearance to the earth’s, brilliance to the Sun’s (bhaskaropamah), speed with the Wind’s, profundity with the ocean’s, and pleasantness with the Moon’s (candre saumyatvm idrsam).
Here is another reference. ‘He stood up to welcome the charioteer Sumanta like Hari, i.e. Narayana gets up from his serpent-seat’. The idea is ‘Rama’s seat is bereft of origin i.e. eternal. He is Narayana because of his behaviour is in accordance with the rules of conduct, i.e. he is maryada Purusottama. He is Hari as he removes all agonies of his devotees. A verse in the Uttarakanda states: ‘Rama will surely be engulfed in sorrow and will remain bereft of happiness. He, the mighty one, very soon will be estranged from his dear one, (7. 50. 11)’. And again the same idea is expressed in a verse ‘The righteous and noble one shall leave you, Maithili, even Satrughna and Bharata at the lapse of a long period’ (7. 50. 12). This should not be disclosed elsewhere. (This is Dasaratha's advice to the Suta.) It is reflected in the verse: ‘O Lakshmana, son of Sumitra, king Dasaratha had advised me not to disclose Durvasa’s pronouncement to Bharata even’ (7. 50. 13). This suggests (1) Bharata is to meet with the calamity. (2) If Bharata knows he will feel less severity of the torture. (3) The curse will have its effect on Bharata. (4) Visnu is another form of Bharata. (5) Later reference 'the curse is not to be disclosed before Satrughna even' implies that the information will certainly reach Bharata because of their mutual love for each other.
The poet speaks of the curse in a verse (7. 51. 16) that begins with the word evam. The verse states: ‘There (in mortal life), you along with your wife will suffer from separation lasting for many years’. The statement that 'the utterance of the curse restrains Bharata (who is another form of Visnu)' goes against the content of the verse that states: ‘Venerable king, (Visnu) has come here as your son. Humble one, he will be famous in the three worlds by the name Rama’. Refuting this argument, the commentator says that the meaning here is secret. It goes thus: In this world, Rama will arrive as Dasaratha's son. He will be especially renowned in the three worlds. It means ‘he is all-pervading'. Or, Visnu, famous like the sky, has come as your son. Visnu will get that well-known fruit conferred on him by Bhrigu's curse. Rama, however, will remain for the longest period as the king of Ayodhya, Rama who illuminates Visnu.
Again one may argue that this explanation is not consistent with the sense expressed in the verse in canto 27 of the Uttarakanda. The verse states: ‘O (Indra), lord of the gods, the performer of a hundred sacrifices I solemnly vow in your presence that I shall be the cause of the demon's death’. The verse informs the vow taken by Visnu at Indra's request. (Here, certainly Rama is being referred to.) Refuting this view, the commentator states that the words 'karanam bhavitasmi' show that Rama is not directly active (in slaying the demon). Therefore, 'I shall be the slayer' means: ‘I shall take up the responsibility of putting him to death’.
To sum up, Rama is eternal Visnu.
Significance of reading Ramayana –Commentator’s views
Rama is Narayana eternal unconquerable and imperishable. He has descended for the destruction of demons. He possesses heroism not found in Kala, Indra, Visnu, Kubera and Hanuman in the battlefield. The other forms of Visnu Vaikunthesa, Ksirabdhisa and Bhuman have manifested themselves in the form of Bharata and his other brothers.
Visnu is eager to see Sri Rama .Rama is different from Visnu where Lakshmana is the fourth part of Visnu. (7. 106. 18, Uttarakanda). No one could realise Rama except Maya the large-eyed former wife. (7. 110. 8-11, Uttarakanda).
The verse 7. 110. 17 suggests the appearance of Rama accompanying his brothers. For instance, the expression the king goes presupposes the marching of his followers. The expression – ‘Then the deities worshipped Lord Rama who merged into Visnu (7. 110. 13)’- implies that the god Brahman and others praised Rama.Visnu led Vykunta, Ksirabdi, and Bhuman to their respective worlds.
Sugriva settled down in the orb of the Sun (7. 110. 21). He was one in whom a part of the Sun had merged.
While Rama, was talking with Brahman all approached Gopratara on the bank of Sarayu. This means the conversation of the two was overheard by all. This also suggests that they all attained divinity.
The Ramayana invigorated the Vedas. Sri Sita and Sri Rama constitute truth, knowledge and bliss. The place, time and substance do not restrict them. They overpower the Supreme Self. They are endowed with form and formlessness. They are incomprehensible by speech and mind. They are attainable only by the import of the Vedas.
Ramayana represents Gayatri
It is said that the first syllable of the Ramayana represents that of the Gayatri. And thousands of varnas of other verses represent remaining varnas of the Gayatri. Thus, the Ramayana consists of Gayatri as a whole.
There are thousands of verses where the syllables corresponding to the Gayatri mantra are not found.Furthermore, if a text attains the status of Gayatri because of mere occurrence of its letters, then all texts of the Puranas, history etc., will be designated as Gayatri.On the other hand, in the absence of the syllables of Gayatri, the Ramayana will lose its status of equality with the Vedas.Thus, the mere occurance of syllables of Gayatri is not enough. TheVedas indisputedly ring with Gayatri.So does the Ramayana.
First sloka 1.1.1
The word tapas means, 'knowledge', which is expounded in the svadhyaya i.e. the Veda or the portion of the Upanisads.
Or, tapas, indeed is the svadhyaya. The word tapas signify the Veda that originates from Brahman. Narada is constantly devoted to Raghunatha, residing forever in Saketa. He is attainable, by constant contemplation of Brahman, the origin of the Vedas. This indicates that Valmiki has general information about the Lord of Saketa.
Or, the tapassu means Visnu because he received inspiration from Brahman for the observance of penance. By constant meditation upon Visnu, Raghunatha becomes accessible to the memory.
Or, tapassu refers to Siva because Brahman inspired him to undergo penance. Thus, continuous contemplation of Siva leads to the attainment of Raghunatha to whom Narada is devoted.
It is clear that the word tapssu by forming ekasesadvandva is expressive of Brahman, Visnu and Mahesvara. Their contemplation leads to the perception of the Lord of Saketa.
Narada is the foremost among those who are experts in oratorical flourish or the term vagvidam vara refers to Narada because he is an expert in the Vedas for the acquisition of knowledge of the Lord of Saketa or because he is honoured by them by way of worship. Visvakosa mentions the word pungava in the sense of learned, supreme, bull and expert physician. In the word Narada, nara signifies ajnana or 'ignorance' that disappears with knowledge. The word Narada means, 'one who dispels ignorance' by imparting instruction on the Lord of Saketa.
Valmiki’s query 1.1.2
The poet speaks in the form of a question that begins with the words ko'nvasmin. Who possess great valour? Who is the knower of dharma? Who is grateful? The word krtajna means: one who acknowledges only obligation of one sort or the other and does not care to recall the multitude of offences committed thereafter. The poet defines the term krtajna later on. He says: "One who, on account of magnanimity or broadness of mind, is pleased with a single obligation done to him in one way or another and does not take into cognizance even hundreds of offences is called a man of gratitude".
Who speaks the truth? In other words, whose speech is free from a streak of falsehood even in light, playful talk? Who is firm-vowed, that is, strong-willed or determined?
Narada’s reply to Valmiki on the meaning of the word 'Rama':
He is called Rama because:
1. He reaches the hearts of the devotees. This is the reply to the question gunavan kah.
2. He is worthy of the service rendered by Parasurama and others. It shows his excessive heroism. This is the reply to the question, viryavan kah.
3. His generosity is beyond measure. This shows his supreme knowledge of dharma. This is the reply to the question, dharmajnah kah.
4. He delights his devotees and offenders both who dwell in him. This refers to his gratitude.
5. The devotees of karma, bhakti and jnana rejoice in Rama.
6. He is firm in his vow. This is the reply to the question ‘who is strong-willed or determined’.
7. He incarnates in time to protect the earth.
8. He is beneficial to all beings.
9. He enters into fire, the Sun, etc., in the capacity of the illuminator. Thus, he is the illuminator of all illuminators. The Shruti says, ‘All this shines through his brilliance’.
10.The letter 'r' refers to Siva who worships Rama. This is the reply to question, who is omnipotent? (Samarthah kah)
11.The gods Visnu Brahma and Siva by indication (upalaksana) comprehend Rama through meditation. This is the reply to the question: Who is endowed with charming appearance?Priyadarsanah kah?
12.He protects and controls the self by his favour.
13.He has control over anger.
14.The word 'ra' stands for Rama who is not determined by place, time and substance.
15. His wealth is boundless.
16.He creates fear in the hearts of gods, kings, etc. when ‘angry’.
Thus Narada answers sixteen questions of the poet on the basis of sixteen derivational meanings of the word Rama. Now he provides three more meanings unnamed by Valmiki.
1.We cannot attain Rama on the strength of organs, because he is beyond the reach of speech and mind. It means he is comprehended with the help of the purport of the Vedas. The Shruti says, ‘The Atman is comprehended by whomsoever it chooses’, (KathU.1 .2 .23).The Shruti says: ‘Rama is not attained either through rites, lineage, or riches’.
2.The word Rama stands for Sita, because she is born of the earth (ra ama). Rama is called so, since Sita invariably accompanies him. That is, he is permanently united with Sita. This suggests that both have love for each other, distinct from that of common people.
3.He is called Rama because great kings 'ra' worship him. This shows he is lord of all the worlds. In the word Rama, the constituent ama means, unlimited. It is derived by the suffix ka added to the root ma, that is, 'to measure' in the sense of verbal activity, which is further compounded with nan by forming the bahuvrihi compound.
4.According to the Ekaksarakosa,'ra' stands for Rama, wind, fire, earth, riches, organ, security of riches, and king. In the same lexicon, the syllable 'a' refers to Vasudeva and Pitamaha. The word 'ra' stands for 'rakshasa'. It is evident from Ramatapini-Upanisad which says, ‘In this world, the learned call him Rama because he condemns rakshasas to death’.
Virtues of Rama 1.1.3-18
Rama is regularly and not occasionally engaged in the due discharge of ceremonial duties and rites. Who is beneficial to all, even to those who are offensive? Who is omniscient? Who is an expert in accomplishing anything? That is: Who is omnipotent?
Who is the one whose appearance is pleasant? This question carries various meanings: Who is endowed with a charming appearance? Who is the object of pleasure of the Brahman? Who is the first of all creation? Who has a charming appearance?Who is the object of perennial pleasure? Who is one whose nature is straightforward? Who has an impartial attitude?
The word eka means different, chief, first, peculiar, common, equal and little or less.
Atmavaniti 1.1.4
Who is broad-minded? It also means who is the controller of the Atman? The word Atman stands for the self, fortitude, body, nature and the Supreme Self.He, the Supreme Self regulates them. The Agama states: ‘the activities of the agent, and of organs, nature, consciousness and fortitude depend on his wish’. The word ‘Atman’ is expressive of jiva 'the self'. In the Amarakosa ‘Atman’ signifies effort, fortitude, intelligence, body the Supreme Self. It refers to both jivatman and paramatman.
Who subdues anger? Or, who is bereft of anger to the offender even? The question implies that His punishment to the offenders is for their purification. Who is possessed of the highest light? Or who is the illuminator of all illuminators. The Shruti says, ‘Through His lustre all these are variously illumined’, (KathU.2 .2 .15).
The next question is who is he who prevails upon the intelligent? Who does not find fault with the virtuous? Or who does not trace flaws in merit? The Amarakosa says, the word asuya is finding faults with the virtuous. The word anasuyaka consists of two constituent parts anasu and uyaka. Anasu contains two parts ana and su. The word ana stands for Visnu. It also denotes Siva and Brahman by upalaksana. Thus the compound-word anasu means the inspirer of Visnu, Siva and Prajapati. It implies the question: Who is the inspirer of Visnu, Siva and Prajapati? Further, in the word uyaka, u stands for Siva, while ya refers to the all-pervasive Visnu. Ya also speaks of Prajapati according to the Abhidhanakosa. Uyah refers to Siva, Visnu and Prajapati. Who is he from whom Siva, Visnu and Prajapati seek comfort, only the inspirer and pleasure-giver of Siva, Visnu and Prajapati?
Who expresses illusory anger in a battlefield, or invokes terror in demons? Who is beyond the cognizance of the senses speech and mind. The Shruti states, "From whom the words turn back with the mind, without attaining it", (TaiU.2.4). Hence, the poet queries how he would manifest himself then. The question suggests the inaccessibility of the Supreme Self.
The word tattadajnapaka refers to the Lord of Saketa who surpasses the three properties viz. Sattva, Rajas and Tamas. The words tat janati display the greatness of the seer Narada among wise men. The word Prahrsta indicates Narada's great fortune in getting, by the blessings of God, such a curious disciple who could ask such questions. Therefore, the rule of teaching a disciple who resides with the guru at least for one year is overlooked here. Aanusamdhaya means, by suggestion, that the principal substance (tad vastu) is the Supreme Self, which lies beyond our comprehension.
Bahava iti 1.1.7
Repeating Valmiki's words abhavat, etc., Narada says, such virtues are hard to find except in the Supreme God, the controller of gods. Here the particle ca refers to unnamed virtues.
The rule established in the Nyaya says when a pot exists, one does not experience the absence of a pot, but what he experiences is the absence of a pot among many pots of the same kind. Similarly, when one virtue, distinct from the common ones, exists in Rama, one does not experience the absence of the virtue. However, he experiences any one among many virtues of the same kind in Rama. According to the commentator, the rule 'existence of one implies the absence of two' is not applicable here, since the rule is confined to the number two, etc. (In the present context, the word bahavah employs the number 'many'.) Further, on the basis of the plural number, if the verse (1.1.7a) is interpreted thus: ‘Many virtues that you have mentioned exist nowhere’, it implies the existence of a few virtues elsewhere. Naturally the statement communicates the existence of some virtues in a common man.
Therefore, Narada intentionally says: ‘I will deeply think of such a divine person, the ruler of gods, who is endowed with those distinct virtues named and unnamed by you, and they are hard to find in a common man. Please, listen to such an extraordinary person distinct from a common man’. Here, the words buddhva vaksyami indicate that such a substance is attainable by thinking frequently indeed.
Ikshvakuvamsa iti 1.1.8
The sage describes Raghunatha's inherent virtues named and unnamed, with word iksvakuprabhavah, etc., Rama born in the house of Ikshvaku. The soul activates under his control. Or, he employs jiva, fortitude, body, nature and the Supreme Self. He possesses more power than god. He is the illuminator. He is the refuge of all. He induces gods to take up incarnation. He overpowers all through the gods who are directly under his control. Therefore, we know him by the famous name Rama.
Buddhiman iti 1.1.9
Endowed with high intelligence and wisdom, he sets in motion the intelligence of Brahman, Visnu and others. The Shruti says ‘One who knows all, knows everything’.Thus, he teaches right conduct to Brahman, Visnu and others. ‘The Brahman is the supporting bridge for uniting together all the worlds’ (Shruti).
Distinctness of Rama’s physical features 1.1.9-11
The poet explains the features of Rama`s body. Rama has the arms reaching down to the knees. His head is beautiful and uniformly round. It is said: ‘A person, with head resembling an ‘umbrella in shape rules the earth and enjoys long life’. His forehead is lofty and resembles the half Moon. His gait is graceful like that of a lion, bull, elephant or tiger. According the Amarakosa, the words skandha, bhujasiras and amsa are synonymous, while jatru refers to their joints.
Further, He is neither very short nor very tall. The text says, ‘A king with height equal to 96 inches becomes a sovereign’. Thus he has proportionate limbs, i.e. neither less nor more in measure. A reference says: ‘He is the real king whose limbs like eyebrows, nostrils, eyes, ears, lips, nipples, elbows, wrists, knees, scrotum, hips, hands and feet are very thriving or flourishing’. He has a dark hue and lovely smooth complexion. His breasts are fleshy. His eyes are large like the petal of a lotus.The science of palmistry says, ‘Men with eyes similar to a lotus petal and reddish at the corner enjoy happiness’.
Rama overpowers his enemy: arindama or satrunibharhana. Pratapa is valour and sunshine.
Prajapati iti 1.1.13
Rama is smeared with sacred ashes. He is agnihotrin. The word shri refers to beauty, speech, pine tree, glory, three objects of human life (viz.dharma, artha and kama). Bhuti denotes sacred ashes and riches. Rama is called dhatr. He performs the rituals enjoined by the Vedas.He is the destroyer of enemies of the Vedas and yielder of the essence of the Vedas.
Rama sustains the creatures, gods and the worlds.Here the word jiva refers to both the living creatures and the gods who induce them to live.He is the originator of dharma of the respective worlds.
Raksita iti 1.1.14
Rama is king of kings which enjoins upon him the duty of guarding the dharma. He is the resort and rescuer of his people. He is well-versed in the essence of the Vedas and Vedangas. The Vedas consist of the Rk, Yajus, Saman and Atharvan, while the Vedangas are enumerated as siksa, kalpa, vyakarana, chandoviciti, jyautisa and nirukta. Thus the Vedas and Vedangas together are called the Sadanga Veda. Further, he is an adept in Dhanurveda that expounds the science of arms and missiles.
Sarva iti 1.1.15
He is endowed with knowledge of all Sastras such as the Sankhya, Yoga, Tarka, Purvamimamsa, Uttara-mimamsa and Smrti.He is soft and sweet by nature. Like a true warrior, he is large-hearted.
Sarvada iti 1.1.16
Like rivers that meet the ocean, Rama is the ultimate resort to the sages.The word Sindhu is masculine in gender. Thus the simile is appropriate. God of gods though he is, he is like a common man.He is endowed with extraordinary elegance.
Saca iti 1.1.17-18
‘When nothing is seen equal to him or superior to him (SvetU.6.8), how could anything be superior to him?’ Rama is the source of delight to Kausalya, daughter of South Kosala. Or, the word kausalyananda refers to Dasaratha who is the source of pleasure to Kausalya, and vice versa or it refers to both Kausalya and pleasure-giver Dasaratha whom Rama delights by expanding their fame and by bestowing pleasure upon them.
Kama, Lakshmi as well as the Moon subsisting on Siva accompanied by Uma are endowed with prowess. But they all have charming appearance on account of Rama. Here the figure of speech is arthapati. The epithet somavat priyadarsanah means Rama's appearance delights Siva with the Moon on his crest, who burnt Kama, eager to obtain Siva's semen. In other words, Siva is not happy when Rama is absent.
Rama with his feigned anger looks like the most dreadful fire that consumes the wicked doing injustice to his devotees. In forbearance, he resembles the earth, in charity he appears like the king Rantideva or Kubera. In pervasiveness he is Visnu in human form. In depth, he is the ocean, in steadiness, the Himalayas and in truthfulness, dharma.
To Bhusanakara, Rama is half of Visnu or half incarnation of Visnu. The meaning of the word asadrsa as ‘Rama is not similar to Visnu, because he is all-pervasive’ is derived by the formation of a bahuvrihi compound.The statement contradicts the expression:Rama gives birth to the Sun. He is the fire of the fire and the lord of the lords". Further, ‘Vishnor arddham’ means: “Rama is the promoter of Visnu’. The word arddha is derived by the suffix ac added to the root arddh 'to promote' belonging to pacadi-class in the sense of agent (P.3.4. 134). This is supported by the well-known fact that Visnu's glorious incarnations are dependent on Raghunatha who enhances Visnu's forms. ‘Raghuttama is the incarnation of all incarnations’. Thus it is consistent with the reference to ‘suryasy api bhavet suryah’.
Further, the purport of the sentence ‘visnor arddham’ cannot be justified, if the word arddha is taken in the sense of equal half. Such a division in the form of Visnu is not plausible because, then Visnu will have two arms. Assumed that Visnu has four arms due to his supreme power, he will not be eternal. Again, he may be eternal on the strength of Shruti but will not have more power. Still further, the number of arms does not presuppose more power. Karttaviryarjuna, who has a thousand arms, is not heard of having more power than Visnu with four arms. Nor can the glory, etc., be divided into equal half as it is beyond measure. No infinite substance undergoes division into equal portions. The sky cannot be divided into half-equal parts or into a fraction of the portion. This would make it non-eternal. On the other hand, the Shruti signifies it as a whole. Further, there is no proof to decide any one of the two, i.e. Rama and Visnu, as more prominent than the other.
In fact, the word arddha qualifies the word mahabhaga, i.e. Rama, and thereby implies he is as superior to Visnu. Therefore, Visnu is not intended here as upamana. Thus, arddha means 'promoter'. Neither conventionally nor etymologically does it imply equal or partial division. According to rule, a word taking a different suffix is treated as a different word.
Ramanujacarya, while commenting on the citation kapyasam takes the word kapi in the sense of the Sun, which by convention refers to ‘monkey’. The ‘word punarbhu a woman re-married and is feminine in gender by convention, though Dixita describes it as masculine on the basis of etymology. The word vacana denotes vac, i.e. speech, by convention but the Mahabhasya on the rule bhavavacananam. (P.2. 3. 54) uses it in the sense of bhavakartrka, that is, having its subject a verbal derivative in the sense of bhava, that is "action" or root activity e.g. rogah rujati.
The Brhadaranyakopanisad in the fifth chapter, ninth Brahmana during the discourse between Yajnavalkya and Sakalya mentions the word arddha in the sense of an upholder, i.e. varddhaka. To the first question, ‘which has an additional half?’, the reply is ‘that, which purifies’, and to the second question, ‘how is it then that which is one and half?’, the reply is, ‘in it, i.e. Prana, the whole world prospers’. In these expressions the word arddha means 'the promoter'.
In the expression ‘visnor ardham’, if the word Visnu is taken in the sense of ‘rice boiled in milk’, it does not refer to Narayana. Thus, the reference means: Rama is the promoter of payasa, i.e. the strength. This implies that the similarity of payasa is found in Rama. The commentator puts this idea in Nyaya as a terminology. Further, he does not agree to this view of the Bhusanakara who states, ‘Rama resembles Visnu in valour, since, he is a part of Visnu, the only lord and none else’.
Refuting this view, the commentator states that one should have no confusion about the existence of the lord of gods, i.e. Rama, because the Shruti speaks of him as the greatest Lord of the lords, (SvetU. 6.7) and explicitly declares the existence of another lord.
Tam evamiti (introduction of Ayodhyakanda) 1.1.19-20
The poet has worked out the details of the story of the Balakanda. Now, he describes the theme of the Ayodhyakanda with words tam evam, etc. Rama with unfailing valour was the object of pleasure to all. Therefore, moved by great affection, King Dasaratha, possessed of uninterrupted sovereignty, desired to crown his eldest and beloved son Rama as the king for the welfare of the subjects. The word "Dasaratha" signifies the great king whose chariot was irresistible in ten directions.
Significance of Kaikeyi 1.1.21-22
The queen Kaikeyi was granted a boon as royal favour from King Dasaratha for her charioteership at the time of his victory over the demon Sambara. When, she knew through Manthara about the preparations for the consecration, she asked for Rama's exile and Bharata's coronation as the fulfilment of her boon.
The word Kaikeyi means the daughter of the Kekaya kingdom. Or, it may mean 'a woman who gives pleasure to gods and others'.
Dasaratha’s bondage with dharma 1.1.23-24
Dasaratha was committed to dharma. In other words, he was the chief of righteous men. Here, the word satya refers to Rama, because his capital was Satya i.e. Ayodhya, named so on account of its citizens being true to their speech. This suggests that the Brahman's prayer would not have been implemented, unless Rama had left for the forest. This also indicates that the king was happy with Raghunatha's will and was aware of the significance of Brahman's prayer. Further, this is in consonance with the ideals of great king Dasaratha himself.
With this intention the poet has used the word samyutah 'devoted to' the implementation of dharma. He does not say sambaddhah, i.e. ‘bound by dharma’. Otherwise, the phrase satyavacanat in favour of Rama's words would have been insignificant. However, Bhusanakara derives an adverse meaning Dasaratha was bound by dharma, i.e. the fulfilment of a vile promise given to a woman and concludes that he did not attain emancipation. This is like saying the sky is without space. Further, it contradicts the statement ‘Rama is not a companion of those who are encompassed by Time’, occurring later on in the Ayodhyakanda. Since his devotees are distinguished, they are beyond the control of Kala, unlike the people in general.
The fulfilment of the acceptance of Brahman's prayer caused Rama's exile. It was the demand of Kaikeyi that led to the royal orders. Therefore, in keeping with his word of consent given to Dasaratha, Rama sets out for the forest.
Rama’s love for Sita 1.1.26-27
Sita was dear to Rama like his breath. In other words, she was absorbed in Rama’s breath. Manifested in the family of Janaka, she was ‘Devamaya’ who had been Mohini in the incarnation of Visnu. She was reborn as Sita. The word Devamaya means one who grants, through the offering of nectar, life and strength to gods. Here, the root ya contains the force of causative nic. In other words, Sita appeared as if she was mercy beyond measure, of the Supreme God. That is, moved by the unlimited compassion of the Paramatman, she incarnated and took refuge in him.
Sita accompanied Rama like Rohini does the Moon, her husband. The simile indicates that the Moon is pleasant to those who are united with their beloved and torturous to those who are separated from their lovers. Similarly, Rama gratifies all those who indulge in dharma and punishes others who spoil it. This shows Rama’s equal favour to all.
In this context, the upamanopameyabhava may be understood in the manner followed in the simile “the Sun traverses like an arrow” (where partial simile is based on the upamana possessed of the least property of the upameya). Or, the simile means, Sita’s following Rama resembles Rohini approaching the Moon. According to the lexicon, the word maya refers to krpa ‘compassion’. The particle api in the commentary is used in the sense of ‘cause’.
Srngaberapura 1.1.28-29
Guha’s city is called Srngabera because it was associated with the seer Srngin who was called so on account of a horn grown on his head. Or, Srngabera was called so, because the seer permanently lived there with or among the srngas i.e. animals or mountains with horns and peaks respectively. Bhusanakara reads Srngibera where the word srngin is derived by the suffix in added to the stem srnga in the sense of matup by the rule ata inithinau (5 .2 .115). This suggests extreme sanctity of the place. The expression 'Guha born in that place' shows that he was the worshipper of the seer Srngin. This also hints that he was worthy of Raghunatha's love. He is called Guha as he surpassed most people in attaining affection of the Supreme God.
Guha’s love for Rama 1.1.30-31
On the charioteer's departure, Rama with Guha, Lakshmana and Sita wandered on the surface of the earth (te avanena). In other words they travelld on foot. Or, they reached easily (tevanena) the vicinity of waters of the Ganges. In the first construction, 'te' is the locative singular and refers to the place full of nectar. According to Medini, the word 'ta' stands for nectar, thief, tail, breast and barbarian. Or, the line guhena sa hitah ramah vanam gatah means Rama reached the waters of the Ganga with Guha and others.
The plural use of nadi indicates respect. The expression devagandharvasamkasa suggests the feeling of gods that their enemies were almost dead at Rama's arrival in the forest.
Chitrakuta 1.1.32
There in Ayodhya, Dasaratha overwhelmed by intense grief closed his eyes. He reached the world of Saketa or Aprakata Ayodhya, 'the non-manifested Ayodhya'.
Dasaratha’s death 1.1.33
The variant mrte for gate is corrupt, as it goes against the expression 'na ca kalavasanugah'. It appears that the poet has not used it. However, if it exists, it should be interpreted as, ‘when Dasaratha had reached the other world’. Or, the form mrte means when Dasaratha who was kind enough to the class of creatures that are referred to by makara had attained the world of Saketa on account of Rama's exile. The syllable 'm' signifies the class of creatures (jivajati) on the strength of the Shruti: "the Atman i.e. jiva is twenty five fold". Ramanujacarya, while explaining the significance of Pranava says that the word 'a' stands for Visnu, the cause of the creation, maintenance and dissolution of the universe and the makara signifying jiva is an apparatus (upakarana) for the continuance of three stages of the created universe. All this is Vaisnava doctrine.
Bharata’s devotion to Rama 1.1.34
Bharata worshipped Rama’s feet. The Shruti, says, ‘The Supreme Self shines, from its nail-tips flows ananda’. The Lord is constituted of sat 'existence', cit 'consciousness' and ananda 'bliss'.
Bharata’s request to Rama 1.1.36-38
Bharata said, "Rama, the righteous one, should be indeed the king". These words, expressive of dharma, declare that the right of the kingdom goes to the eldest son. This implies that Bharata overlooks Rama's virtues. The poet speaks about Rama with words ‘Ramo'pi’, Rama was the foremost among the most broadminded people. Recalling father's order he did not even wish for the kingship conferred on Bharata at his request. He gave him his padukas or sandals and persuaded him to return. The offer of padukas reveals the sanctity of the sandals. Worshipping Rama's feet, i.e. the padukas, he put up in Nandigrama itself and ruled the kingdom till his arrival. This suggests Bharata's rule depended on the sandals.
Rama’s departure to Aranya 1.1.39-40
And now Aranyakanda with the words gate tu.Soon after Bharata left, Rama rushed hurriedly into the forests of Dandaka. The plural dandakan indicates that it as a forest of forests and, hence, the arrival of Bharata and others again might cause them exertion. For, he must concentrate on his promise. Or, the word ekagra means, Rama guides the people in one direction, the supreme goal of human life.
Rama dwells in Dandaka 1.1.43-44
Rama dwelt in the forest with people who adopted the third stage of life. Therefore, the seers approached him with an appeal to destroy asuras like Kabandha, son of Danu and Khara. Or, even if we take him for a daitya, i.e. son of Diti, he is a rakshasa on account of his wicked deeds. Further, asuraraksamsi may means ‘rivals of gods’ on the strength of the karmadharaya compound. This prevents us from calling Vibhishana a rakshasa.
At that time Rama lived in the forest. Or, as he was prepared for the protection of all (avane), he took for granted the seers' request related to the demons. Or, he listened to the thoughtful words prati of the seers.
It is well-known that the roots denoting motion are expressive of knowledge. Moreover, if the root prati sru is understood in the sense ‘to promise’, then the word pratijnata ‘promised’ (1 .1 .45) could not be justified.
The form vane in 1.1.43 is not devoid of purpose. Further, Rama bestows emancipation to demons even, under the pretext of their slaughter and thus, protects all. This is quite consistent with regard to Rama. This also hints Rama's compassion devoid of motive.
Rama’s promise to the sages 1.1.45-46
Rama promised the destruction of demons in the battlefield in the presence of the seers, the residents of Dandaka forest who were as brilliant as fire. Or in brilliance they could compete with fire. That is, they had the power of the fire. They were able to destroy the sins of people by their presence, indeed, like the fire that burns cotton to ashes. Or, following the injunction of the Vedas, they consecrated the fire daily, which means that they were Agnihotrins.
Slaying of Rakshasas 1.1.47-48
Rama killed fourteen thousand demons inhabiting Janasthana. However, if we take into account the number 'three' expressed by the plural rakshasanam ' then the existing number, i.e. fourteen thousand multiplied by three comes to forty-two thousand. Thus, the expression may mean that Rama killed fourteen thousand demons, in three groups each headed by three demons, (i.e. Khara, Trisiras, and Dusana).
Jatayu 1.1.53-55
It is suggested here that the kind of animal (like Jatayu) has a right to Vedic rituals, for he possessess profound knowledge. Kakabhushunda is another example.
Sabari 1.1.57-58
The expression samyak pujitah implies that Rama liked very much the fruits offered by Sabari. It indicates Rama's deep love for devotees also. The poet carries the reader to Kiskindhakanda with the word pampatire.
Rama demonstrates his valour to Sugriva 1.1.64-68
The word utsmayitva suggests Rama’s feeling that Sugriva, even after seeing Rama’s valour, did not see him as his permanent friend. The epithet hemapingala indicates that darkness of Sugriva’s face caused by misery vanished now.
Tara’s suspicion 1.1.69-70
The prefix ‘ni’ added to the verb jaghana shows Rama finished Valin’s demerit. It shows Rama’s compassion for Valin. The particle ca implies that the arrow was employed once. Valin’s words‘Raghava will not kill innocent me’ indicate his unawareness of Rama’s alliance with Sugriva.
Hanuman's revelation to Sita 1.1.73-74
The word nivedayitva consists of two words, viz. nivet and ayitva. The former refers to the best orator (Hanuman), while the later means ‘having given’. Thus the reference means ‘the best orator Hanuman, on giving the signet ring’.
Hanuman slays rakshasas 1.1.75-76
Hanuman killed five generals like Pingalanetra, seven sons of ministers, i.e. Jambumalin and others, along with Aksa, the brave son of Ravana. Thereafter, he was held up in the Brahman missile used by Meghanada. Grandfather Brahman had granted Hanuman a boon that he would be free even from his missile, i.e. brahmastra. With the prowess of the boon, he felt himself free from the clutch of the missile. However, brave and considerate with regard to his master’s mission, visualizing his approach to Ravana’s assembly, he put up with this offence of demons who took him away fastened!
In the expression ‘rakshasan marsayan’ meaning tolerating demons, the word rakshasan signifies the offences of the demons. Here, it is an object on the basis of identification of rakshasas and their offences. Further, the word yat ‘striving after (joining in Ravana’s assembly)’ is an adjective of Hanuman. It takes suffix kvip. It implies that he felt it hard to know Ravana’s intention unless he attended his assembly and listened to his words. He accomplished this most important task, though not assigned. Thus Hanuman was Hanuman’s equal only. Here the figure of speech is ananvaya. Further, the fact implies that Hanuman, a true devotee of Rama should take refuge in him.
Hanuman conveys the news of Sita to Rama 1.1.78
The expression pradaksinam krtva denotes that Hanuman revealed his meeting with Sita through his behaviour, prior to its narration in words. In the expression ‘drsta Sita’, the use of the term drsta before ‘Sita’ intimates Rama to remove his conjecture about Sita’s presence which otherwise the first occurrence of the term ‘Sita’ would have created. The word tatvat excludes the sense of meeting of the illusory Sita.
Rama slays Ravana 1.1.80-82
Rama felt ashamed as he thought that the people who did not realise the prowess of monkeys would say that Rama born in the family of Raghus who offered assistance to gods like Indra regained his wife with the help of monkeys.
The term janasamsadi indicates that the harsh words were unbecoming even of Rama. Sita was sati meaning ‘chaste’. She was called so, because the women, faithful to their husbands approached her in all sincerity and devotion. In other words, they always remembered her for maintaining their status as sati. Or, Sita was called sati, as she was the treasure of faithful women. She was their supreme deity. Thus the senses of the epithets, viz. sati and amrsyamana are not contradictory. It reveals that Sita and Rama were excellent aesthetes.
Sita merges into fire 1.1.83-84
The expression vigatakalmasam bodhayitva meaning ‘on declaring Sita free from sin’ shows Rama’s awareness of public scandal. This also signifies Rama being virtuous. When gods worship Rama, needless to say that men who are inferior to gods will adore him. Here we have the figure of speech Arthapatti.
Vibhishana’s coronation 1.1.85-86
The poet, following the manner of simhavalokana, narrates Vibhishana’s consecration, which commenced prior to Rama’s meeting with Sita. This description is very much like a lion’s retrospective glance while proceeding onwards. Rama installed Vibhishana as the lord of the demons in a befitting manner. He was worthy of being their lord, for he shared their nature. Furthermore, Vibhishana, too, duly honoured Rama. The sense issues from the particle ca.
Thus Rama achieved his goal, i.e. the destruction of demons. This was the task he undertook at the request of Brahman and others. He was very happy, since the grief of the pious was removed under his influence. The particle ha implies Vibhishana’s pleasure. The commentator Govindacarin explains the word vijvara as, Rama felt repentance for the bird Jatayu. However, the Siromanikar states that this meaning does not fit into the context. Jatayu attained the highest object of human life, i.e. moksa or emancipation by virtue of Rama’s appearance. He felt no grief. Further, in the Yuddhakanda, there is no mention of Rama’s lamentation at the sight of Jatayu. Jatayu was a friend of Dasaratha. Equipped with tremendous mental power, he was capable of wandering in all three worlds. This is in consonance with the Shruti ‘Their movement is unrestrained in all worlds’. He attained the highest aim of life and might accompany Dasaratha.
The expression varam prapya, etc., indicates that Raghunatha respected the gods. He was virtually the supreme cause of their sustenance. One remembers the Shruti: ‘He is the Time of Time’.
Meeting with Bharadwaja 1.1.87
Rama embodied true valour. Or, he brought up the people who resided in Ayodhya as their escort (satyapara). Hence he never moved away from Ayodhya (akrama). Thus the word satyaparakrama is formed by karmadharaya compound. The epithet satyaparakrama suggests that the day of his arrival at Bharadwaja’s hermitage was the concluding day of his exile. The Sadasivasamhita asserts, He permanently resides in Ayodhya and never moves a step away from it.
Rama reaches Nandigrama 1.1.89
Rama put an end to the calamities of the gods. At the request of brothers like Bharata, he cleansed his matted hair thoroughly. He embraced Sita and regained the kingdom which he had abandoned at his father’s behest. Here, the word jata ‘the matted hair’ shows the action as the main constituent (as opposed to the noun in which the completed action or sattva is predominant). Rama cleansed his matted hair, (did not remove it) which is possible only after they are cleansed.Tilaka explains the reference jatam hitva as ‘having given up the grown hair’. This explanation is not plausible, because Raghunatha’s hair is an integral part of his form. Nothing of it needs to be abandoned.
The reference sitam samslisya ‘on embracing Sita’ suggests that both Sita and Rama had no close contact with each other till the end of the exile.
Rama’s rule at Ayodhya 1.1.90-99
Rama was the sovereign ruler of Ayodhya. The people in Rama’s administration were very happy because they got everything they desired. They were wholly contented. Therefore, they were endowed with perfect physical ability. This was the reason why they could discharge their religious duties duly and gracefully. That is, they were righteous, and at the same time gracious, too. These two aspects were coexistent, since they sought refuge in the worship of Raghunatha, the essence of all dharma. This was the reason why they were free from mental worries and physical diseases.
The word Nityam shows Kausalya and her fellow-queens were related to Dasaratha who was alive in the unmanifested Ayodhya, a world beyond perception. Thus, in reality, they were not deprived of their husband. Or, one may say they merged into the sentiment of love for their kids. Hence they were left with no memory of erotic sentiment.
With boundless fame, Raghava would perform three hundred Asvamedhas. He would also accomplish Bahusuvarnaka sacrifices. He would offer one crore ten thousand cows as daksina or ‘sacrificial fee’, prescribed by the sacred texts, to the brahmanas, who realized Brahman ‘the Supreme Self’. He would give immeasurable wealth to brahmanas other than the ones who deserved cows. Or, he would perform the sacrifice Bahusuvarnaka, in which myriad cows and much wealth were donated in keeping with ritualistic injunctions, to the learned brahmanas.
The donation of cows to these surplus brahmanas indicates that those who realized Brahman were not interested in receiving godana, since they had already acquired adequate number of cows in previous sacrifices. It speaks of the highest satisfaction of the brahmanas during Rama’s sovereign regime.
Further, the plural sataih is expressive of the number three hundred, on the basis of kapinjala-nyaya. (The nyaya occurs in the kapinjaladhikarana of the Sabarabhasya. Sabarasvamin discusses the reference vasantaya kapinjalan alabhate ‘He sacrifices kapinjala birds to the deity Vasanta’. Here, the plural kapinjalan suggests more than two, but does not mention how many. However, the number is restricted to three, which is the nearest plural. Thus Rama performed three hundred Asvamedhas. On the other land, the numerical sata also may mean that Rama accomplished one hundred sacrifices.
On expiry of 33,000 years, Rama would approach the world Abrahmaloka. It was called so because Visnu ‘a’, Siva ‘a’, and Brahman. Or, he would reach Ayodhya, the manifested city, which is identified as blissful Brahmaloka. He would remain there in the non-manifested form. The root ya with prefix pra implies that his devotees also would attain the same status.
The term vedaih sammitam denotes that a person eligible for hearing the Vedas deserves the right of listening to the Ramacarita. The word pavitra contains the figure of speech luptopama. It means that the enemies fear Indra wielding thunderbolt; similarly the foes run away from one possessing the Ramacarita. The hint here is that the devotees, desirous of prosperity, should seek refuge in the Ramacarita.
The Ramayana leads us to attain Rama. It grants life and strength. They will go to the world of Saketa or heaven after death. Or, duly honoured by the gods, they will be attended by the residents of heaven. The Shruti puts it thus: Groups of five hundred apsaras, a hundred with garlands and a hundred smeared with cosmetics rush to attend on them’.
Benefits of reading or listening to the Ramayana 1.1.100
The Ramayana stands at par with the Vedas. Though its recitation by a sudra is prohibited, he is entitled, in the manner of Nishadasthapatinyaya, to read it. The nyaya goes thus: A nishada cannot claim to perform a sacrifice, since he is not entitled to study the Vedas. However, on the basis of the injunction Nishadasthapatim yajayet, ‘One should employ nishada, the king to perform a sacrifice’.
The word nishadasthapati is formed by three compounds viz. karmadharaya, sasthi-tatpurusa, and bahuvrihi. The use of karmadharaya makes it ‘nishada king’. The sasthitatpurusa produces the sense ‘king of nishadas’. On the other hand, the sense ‘one whose king is Nishada’ is yielded by the bahuvrihi. Among these, the compound karmadharaya is accepted due to its easiness or practicability (laghava). On the contrary, the other two are rejected on account of their heaviness in argumentation (gaurava). Here is another instance, the Mimamsakas grant the privilege of placing the fire in the fireplace to a particular caste, i.e. rathakara, on the strength of the Shruti which states: ‘A rathakara should kindle and place the sacred fires in rainy season’.