Akampana’s description of Rama and his superhuman deeds 3.31.2-29
Akampana informed Ravana “Khara, Dushana and Trisira have been killed in the battle. I managed to come here,” meaning that he stood there only as a spectator and therefore he did not become the target of Rama’s arrows. Akampana’s words and speech were confusing. Reacting to Akampana’s statement Ravana said, “Who is desirous of death? Who wants to go to other worlds? Who wants to stay in any of the worlds? What is his form?”
Continuing Akampana said that Rama is one having an agile body like that of a lion. The ‘amarakosa’ says that one who has good limbs and handsome form is called simha samhananah. “He is like the best of serpents and neither gods nor supernatural beings came there. The rakshasas were assuming various forms to conceal their features and running, but they saw Rama in front of them in their assumed form. Whichever route the rakshasas took to escape, there they invariably saw Rama.” This suggests that Rama assumed a different form with respect to each rakshasa on his own will.
“O king, listen to the superhuman deeds of Rama .He has the ability to defeat others. He brings under control any breach of rules and makes all happy. This suggests that Rama’s anger is only pretence and that he cannot be stopped if challenged. The word ‘asadhya’, independently taken, suggests that even Brahma or Rudra cannot conquer Rama.He is one whose greatness is eulogised both in the Vedas and in the world.” This suggests that he is the incarnation of Visnu as Trivikrama. “Rama can stop the flood of a full river with his arrows.” This suggests Visnu’s future incarnation in Krishna’s form. This word ‘sky’ used here conveys the meaning of universe by the secondary denotation. “Rama may bring the end of the sky too.” This ‘too’ suggests the incarnation of Trivikrama. The Vedas also say “yo askabhayad ” (One who covered the upper world also, by growing and covering it in three ways). “Rama can lift up the sinking earth.” This indicates Visnu’s incarnation as a boar. By the adjective Sriman, Lakshmi accompanying Visnu even in the Varahavatara is shown. Or the word ‘mahi’ has the secondary meaning of the people of the earth. So the meaning is that Rama lifts up the people who are sinking in the ocean of samsara (cycle of birth and death). It means Rama is the God that grants the highest aim of life, that is liberation. Rama can make all the worlds float in water. This indicates that Rama himself is the cause of the final dissolution of creation.
Rama can check the force of the sea with his arrows. This suggests the building of a bridge across the sea in future. Rama can stop the wind. Here ‘vayu’ is just an example which includes other four fundamental elements (earth, water, fire and space). Because it is said prthivyapsu praliyate etc, which means that the earth dissolves in water, water in fire and so on. From this it is suggested that Rama can bring the annihilation of the world, because, in the next sloka, it is said that Rama can create the worlds after annihilating them. This suggests that even in the earlier Kalpa, Rama was responsible for annihilation and creation of the world. The plural number used for worlds here suggests that Rama would dissolve all the worlds that deserve to be dissolved just by resolution. This is supported by Vedic statements like etasya va aksarasya etc. Mahayasah is one who has the fame due to his sovereignity on the six excellences. He is one whose power is unlimited. This is supported by the statement in the Vedas “parasya saktiv vividhaiva sruyate” (Many types of powers of the supreme kind are in him) etc. From Vedic statements like “eko ha vai narayanah”, Narayana’s agentship in the creation is obvious. How is it that Rama is said to be the creator here? Already it has been said (in Balakanda) with slokas like “sa hi devair udirnasya” etc, that Lord Narayana himself incarnated as Rama. Rama is able to create the world again.
The word punar suggests that the earlier creations were also under his control. Ravana is addressed here as Dasagriva, ‘One having ten necks or heads’. From this and from the special meaning of the word ‘Rama’, it is suggested that the cause of Ravana’s pride was that he had ten heads only while Rama had a thousand heads. So the difference of strength between Rama and Ravana was like that between an elephant and a mosquito.
The simile svargah papajanair iva means ‘like the heaven, which cannot be conquered by sinners’. It is to indicate the unthinkableness of the victory over Rama.
Rama rejects the possibility of help from Indra etc., who had been defeated by Indrajit (Ravana’s son). The idea is that though Akampana was born in the clan of the rakshasas, he has the knowledge of Rama’s real form on account of the fruition of his good deeds in earlier births. Or, the poet Valmiki has proclaimed Rama’s supremacy through Akampana, making his speech a pretext. So there is absolutely no contradiction here.
Arocayata tadvakyam 3.31.32-46
The real meaning of the phrase arocayata tadvakyam is, after contemplating over the activities of Rama heard from Akampana and remembering Sanatkumara’s words that Rama will incarnate in the Tretayuga, Ravana, being desirous of his own death at the hands of Rama, accepted Akampana’s suggestion that he (Ravana) should kidnap Sita.
In this regard, the readers should remember the story told in the Uttararamayana which is in the form of a conversation between Agastya and Rama and which is related to Sanatkumara and Ravana. Agastya tells Rama –“O king, now listen to another old divine story and why Ravana kidnaped Sita? Previously, in the Krtayuga, Ravana asked a question to Sanatkumara. The question was ‘What state do the diatyas, danavas or rakshasas reach when Hari kills them?’ Sanatkumara replied, ‘O king, those killed by the Lord of the three worlds, the discus-bearing Janardana, will reach this abode and thus even the anger of the Lord is equal to a boon’. Hearing these words from sage Sanatkumara, Ravana began to think how he could face Hari in a battle. Then the sage said “Whatever you wish will certainly happen in the battle. Be calm and happy, wait for some time. Or if you want to know now, I will tell you the whole thing, listen if you like. For the good of the gods and humans, Lord Hari will appear as a man at the end of Krtayuga, when Tretayuga begins. In the race of Ikshvaku, there will be a king called Dasaratha. His son Rama will be one possessing extraordinary powers.” Having heard this, the king of the rakshasas, who was endowed with valour, thought about having rivalry with Rama.
Meditating on the words of Sanatkumara, Ravana was happy and wandered for a battle everywhere. “O Rama, for this purpose, the daughter of Janaka was stolen by force by Ravana. She was taken to Lanka, but she was looked after by Ravana as his own mother etc. Therefore, Ravana was actually a servant of Rama and Sita. His words, which are apparently bad, are actually eulogies of Rama and Sita.
Marica questions Ravana 3.31.46-50
Marica questions Ravana saying, “Who is it that is not happy even though pleased by you with soft words? Tell me about him who asked you to bring Sita here.” If the reading is ninditah, then the meaning is: “Who is he who is not happy to see you enjoying your kingdom on account of being condemned by you? Some one neglected by you does not tolerate your prosperity and is showing artificial friendship and giving you this advice”.
“Rama is one born in a pure race. The idea is that just as the trunk is an adornment of an elephant, so also birth in a pure family is an adornment of Rama. He is one for whom valour itself is the mada (rut). An elephant is praiseworthy only when in rut. Just as mada is the ornament of an elephant, so also valour is the ornament of Rama, who is a great hero. He is one for whom the two arms possessing divine signs are the two tusks. The idea is that just as the two tusks are the ornaments, so also the two arms, which stretched up to the knees and which resembled the body of a serpent, are the ornaments of Rama. Rama is the great elephant in rut, an elephant, from which other elephants run away, sensing the smell of its rut, is called Gandhahasti.”
“It is not right for you, Ravana, even to look at Rama. What to say about fighting with him? If the reading is Ranantasthitisandhipalah, then its meaning is “one who covers the weak points by standing firm in the midst of the battle. He is one who kills the animals like Khara, who is very clever in battle; one who is complete with the limbs called arrows; one for whom the sharp sword is the fang. Suptah means sleeping and in the case of Rama, staying without doing harm to others should be taken as sleep. In the case of the lion, suptah means ‘having slept.’”
“Srirama is the God who has assumed a human form as the son of Dasaratha who is like a sleeping lion. It is not good for you to awaken him.
He is one in whom the bow is the crocodile, and one in whom the alacrity of the arms is the mud. The similarity of the bow with the crocodile is due to its ability to destroy the enemies. The similarity of the power of the arms with wet mud is due to its inaccessibility. He is one in whom the arrows are the rows of waves; one in whom the great strength is the whirlpool and one that is very fierce by being difficult to enter in the sea called Rama.It is not right to enter.” Marica altered prasida (be gracious) again again in order to prevent the wrong deed contemplated by Ravana.
Akampana’s description of Rama and his superhuman deeds 3.31.2-29
Akampana informed Ravana “Khara, Dushana and Trisira have been killed in the battle. I managed to come here,” meaning that he stood there only as a spectator and therefore he did not become the target of Rama’s arrows. Akampana’s words and speech were confusing. Reacting to Akampana’s statement Ravana said, “Who is desirous of death? Who wants to go to other worlds? Who wants to stay in any of the worlds? What is his form?”
Continuing Akampana said that Rama is one having an agile body like that of a lion. The ‘amarakosa’ says that one who has good limbs and handsome form is called simha samhananah. “He is like the best of serpents and neither gods nor supernatural beings came there. The rakshasas were assuming various forms to conceal their features and running, but they saw Rama in front of them in their assumed form. Whichever route the rakshasas took to escape, there they invariably saw Rama.” This suggests that Rama assumed a different form with respect to each rakshasa on his own will.
“O king, listen to the superhuman deeds of Rama .He has the ability to defeat others. He brings under control any breach of rules and makes all happy. This suggests that Rama’s anger is only pretence and that he cannot be stopped if challenged. The word ‘asadhya’, independently taken, suggests that even Brahma or Rudra cannot conquer Rama.He is one whose greatness is eulogised both in the Vedas and in the world.” This suggests that he is the incarnation of Visnu as Trivikrama. “Rama can stop the flood of a full river with his arrows.” This suggests Visnu’s future incarnation in Krishna’s form. This word ‘sky’ used here conveys the meaning of universe by the secondary denotation. “Rama may bring the end of the sky too.” This ‘too’ suggests the incarnation of Trivikrama. The Vedas also say “yo askabhayad ” (One who covered the upper world also, by growing and covering it in three ways). “Rama can lift up the sinking earth.” This indicates Visnu’s incarnation as a boar. By the adjective Sriman, Lakshmi accompanying Visnu even in the Varahavatara is shown. Or the word ‘mahi’ has the secondary meaning of the people of the earth. So the meaning is that Rama lifts up the people who are sinking in the ocean of samsara (cycle of birth and death). It means Rama is the God that grants the highest aim of life, that is liberation. Rama can make all the worlds float in water. This indicates that Rama himself is the cause of the final dissolution of creation.
Rama can check the force of the sea with his arrows. This suggests the building of a bridge across the sea in future. Rama can stop the wind. Here ‘vayu’ is just an example which includes other four fundamental elements (earth, water, fire and space). Because it is said prthivyapsu praliyate etc, which means that the earth dissolves in water, water in fire and so on. From this it is suggested that Rama can bring the annihilation of the world, because, in the next sloka, it is said that Rama can create the worlds after annihilating them. This suggests that even in the earlier Kalpa, Rama was responsible for annihilation and creation of the world. The plural number used for worlds here suggests that Rama would dissolve all the worlds that deserve to be dissolved just by resolution. This is supported by Vedic statements like etasya va aksarasya etc. Mahayasah is one who has the fame due to his sovereignity on the six excellences. He is one whose power is unlimited. This is supported by the statement in the Vedas “parasya saktiv vividhaiva sruyate” (Many types of powers of the supreme kind are in him) etc. From Vedic statements like “eko ha vai narayanah”, Narayana’s agentship in the creation is obvious. How is it that Rama is said to be the creator here? Already it has been said (in Balakanda) with slokas like “sa hi devair udirnasya” etc, that Lord Narayana himself incarnated as Rama. Rama is able to create the world again.
The word punar suggests that the earlier creations were also under his control. Ravana is addressed here as Dasagriva, ‘One having ten necks or heads’. From this and from the special meaning of the word ‘Rama’, it is suggested that the cause of Ravana’s pride was that he had ten heads only while Rama had a thousand heads. So the difference of strength between Rama and Ravana was like that between an elephant and a mosquito.
The simile svargah papajanair iva means ‘like the heaven, which cannot be conquered by sinners’. It is to indicate the unthinkableness of the victory over Rama.
Rama rejects the possibility of help from Indra etc., who had been defeated by Indrajit (Ravana’s son). The idea is that though Akampana was born in the clan of the rakshasas, he has the knowledge of Rama’s real form on account of the fruition of his good deeds in earlier births. Or, the poet Valmiki has proclaimed Rama’s supremacy through Akampana, making his speech a pretext. So there is absolutely no contradiction here.
Arocayata tadvakyam 3.31.32-46
The real meaning of the phrase arocayata tadvakyam is, after contemplating over the activities of Rama heard from Akampana and remembering Sanatkumara’s words that Rama will incarnate in the Tretayuga, Ravana, being desirous of his own death at the hands of Rama, accepted Akampana’s suggestion that he (Ravana) should kidnap Sita.
In this regard, the readers should remember the story told in the Uttararamayana which is in the form of a conversation between Agastya and Rama and which is related to Sanatkumara and Ravana. Agastya tells Rama –“O king, now listen to another old divine story and why Ravana kidnaped Sita? Previously, in the Krtayuga, Ravana asked a question to Sanatkumara. The question was ‘What state do the diatyas, danavas or rakshasas reach when Hari kills them?’ Sanatkumara replied, ‘O king, those killed by the Lord of the three worlds, the discus-bearing Janardana, will reach this abode and thus even the anger of the Lord is equal to a boon’. Hearing these words from sage Sanatkumara, Ravana began to think how he could face Hari in a battle. Then the sage said “Whatever you wish will certainly happen in the battle. Be calm and happy, wait for some time. Or if you want to know now, I will tell you the whole thing, listen if you like. For the good of the gods and humans, Lord Hari will appear as a man at the end of Krtayuga, when Tretayuga begins. In the race of Ikshvaku, there will be a king called Dasaratha. His son Rama will be one possessing extraordinary powers.” Having heard this, the king of the rakshasas, who was endowed with valour, thought about having rivalry with Rama.
Meditating on the words of Sanatkumara, Ravana was happy and wandered for a battle everywhere. “O Rama, for this purpose, the daughter of Janaka was stolen by force by Ravana. She was taken to Lanka, but she was looked after by Ravana as his own mother etc. Therefore, Ravana was actually a servant of Rama and Sita. His words, which are apparently bad, are actually eulogies of Rama and Sita.
Marica questions Ravana 3.31.46-50
Marica questions Ravana saying, “Who is it that is not happy even though pleased by you with soft words? Tell me about him who asked you to bring Sita here.” If the reading is ninditah, then the meaning is: “Who is he who is not happy to see you enjoying your kingdom on account of being condemned by you? Some one neglected by you does not tolerate your prosperity and is showing artificial friendship and giving you this advice”.
“Rama is one born in a pure race. The idea is that just as the trunk is an adornment of an elephant, so also birth in a pure family is an adornment of Rama. He is one for whom valour itself is the mada (rut). An elephant is praiseworthy only when in rut. Just as mada is the ornament of an elephant, so also valour is the ornament of Rama, who is a great hero. He is one for whom the two arms possessing divine signs are the two tusks. The idea is that just as the two tusks are the ornaments, so also the two arms, which stretched up to the knees and which resembled the body of a serpent, are the ornaments of Rama. Rama is the great elephant in rut, an elephant, from which other elephants run away, sensing the smell of its rut, is called Gandhahasti.”
“It is not right for you, Ravana, even to look at Rama. What to say about fighting with him? If the reading is Ranantasthitisandhipalah, then its meaning is “one who covers the weak points by standing firm in the midst of the battle. He is one who kills the animals like Khara, who is very clever in battle; one who is complete with the limbs called arrows; one for whom the sharp sword is the fang. Suptah means sleeping and in the case of Rama, staying without doing harm to others should be taken as sleep. In the case of the lion, suptah means ‘having slept.’”
“Srirama is the God who has assumed a human form as the son of Dasaratha who is like a sleeping lion. It is not good for you to awaken him.
He is one in whom the bow is the crocodile, and one in whom the alacrity of the arms is the mud. The similarity of the bow with the crocodile is due to its ability to destroy the enemies. The similarity of the power of the arms with wet mud is due to its inaccessibility. He is one in whom the arrows are the rows of waves; one in whom the great strength is the whirlpool and one that is very fierce by being difficult to enter in the sea called Rama.It is not right to enter.” Marica altered prasida (be gracious) again again in order to prevent the wrong deed contemplated by Ravana.