The Long March--2

[Guest guest]

Srimate SrivanSatakopa Sri

Vedanta Desika Yatindra Mahadesikaya nama:

 

The Long March—2

 

When one is in one’s teens, one has absolutely no worry in the

world. The brow is unlined with care and the heart free as a bird.

There is a song on the lips and a spirit of adventure prompts one to

take on even the most difficult of tasks as a challenge. This was the

state of Sri Rama, during the first pAdayAtra He undertook, from

Ayodhya to Mithila, via SiddhAshramam. To the young Prince, the

arduous journey through the jungle was but a picnic, affording an

opportunity to get away from the constraints of royal life. And the

tedium of travel on foot was considerably lightened by

Visvamitra’s tales, of which he had an apparently unending

repertoire.

 

Circumstances were totally different, when Chakravartthi Tirumagan set

out on His second expedition. It was a sentence imposed upon Him by a

scheming stepmother, its cruelty enhanced manifold by its having been

inflicted on the eve of His coronation as the Crown Prince of Ayodhya.

One day He was all set to don the mantle of Emperor-in-waiting, and

the very next day found Him on His way to the inhospitable jungle,

for a sojourn of not one or two, but fourteen long years. He also

had with Him during this second pAdayAtrA, His young and beautiful

wife to take care of and protect against the lurking dangers of the

forest.

 

The journey, however, begins comfortably enough, with the royal

charioteer Sumantra taking the trio in the decorated chariot, up to

ShringibErapuram, where Sri Rama meets His close friend, the hunter

Guha. When the time comes for crossing the Ganga, Sri Rama bids

farewell to Sumantra, asking the latter to return to Ayodhya to look

after the Chakravartthi, telling the charioteer that thenceforth,

they would travel by foot-

“Ratham vihAya padbhyAm tu gamishyAmO mahAvanam”.

 

And here begins the second and most arduous journey for Sri Raghava,

on foot, during which He has to confront not only wild animals but

innumerable rAkshasAs, and, finally, the vilest and most terrible of

all of them, viz., Ravana.

 

While setting foot on GuhA’s boat for crossing the Ganga, it is

interesting to note that the usually obedient Lakshmana does not

carry out His brother’s orders. Sri Rama tells His brother to

set foot on the boat first, to steady it against the waves of the

Ganga and to give a hand to Sita to climb onto the boat. However, for

some strange reason, Lakshmana does the diametrically opposite thing,

making Sri Sita enter the boat first and then following himself--

 

“ArOha tvam nara vyAghra stitthAm nAvam imAm shanai:

SeetAm cha ArOpaya anvaksham parigrihya manasvinIm

Sa bhrAtu: shAsanam shrutvA sarvam apratikoolayan

ArOpya MaithilIm poorvam ArurOha AtmavAn tathA”

 

Perhaps Lakshmana thought it a better and more practical idea to have

Sri Janaki climb on to the boat first, while steadying it himself

from the land. Whatever be the reason, this was a rare instance of

Sri Lakshmana exercising his discretion, in the face of clear

instructions to the contrary from his brother. We have to contrast

this with Sri Lakshmana’s reply, when told by Sri Rama to find

a place for building a cottage. He beseeches Sri Rama to choose the

place Himself, as he (Lakshmana) is but a slave, born to do the

bidding of the Master, without assuming an iota of

independence—

“ParavAn asmi Kakutsttha!”

 

Immediately after disembarking from the boat provided by Guha and

reaching the southern banks of the Ganga, Sri Rama lays down the

order of progression, which they were to maintain during their

journey during the jungles-

 

“agaratO gaccha SoumitrE! Seeta tvam anugacchatu

prishtatOham gamishyAmi tvAm cha Seetam cha pAlayan”

 

“You lead the way, Lakshmana, and let Sita follow you. I shall

bring up the rear, protecting you both” says Sri Rama.

 

However, we note too that this order of progress was not always

maintained and was changed according to circumstances, as would be

clear from the famous sloka quoted Swami Desikan to explain the

ashtAkshara mantram—

 

“agrata: prayayou Rama: Seeta madhyE sumadhyamA

prishthatO tu dhanushpANi; Lakshmano anujagAma ha”

 

Sri Rama went first, checking the terrain for any danger and clearing

the path of thorns and pebbles that would hurt the delicate soles of

Sri Mythily, who followed. And Sri Lakshmana was the last in the

order, with his bow and arrow at the ready to face any challenge.

 

Our heart really bleeds for the trio—the ParamAtmA and the

Divine Consort Herself, entitled by rights to all the comforts of the

land, living a life of unimaginable bliss and ease at Sri Vaikuntam,

walking barefoot on the jungle trails filled with the roughest of

stones, prickly bushes and trees with spiky branches, walking

hundreds of miles, just to keep the Lord’s word to the

celestials for Ravana vadham. We can at best share the grief of

Dasaratha, who enquires of Sumantra, upon his return to Ayodhya, as

to how the delicate Princes of Ayodhya and the Princess of Mithila,

used only to the best of palatial comforts, accustomed themselves to

travel on foot through the hard jungle—

 

“SukumAryA tapasvinyA Sumatra! saha Seetaya

RAjaputrou katham pAdai: avaruhya rathAt gatou?”

 

 

Till Sri Rama, Sri Sita and Lakshmana reach Chitrakootam, there are no

problems. Then arrives Bharata on the scene, with his impassioned

entreaty to Rama to return to Ayodhya and to accept the crown of

KOsala kingdom, which Rama declines, setting store by the word He had

given to His father and Kaikeyi, that He would stay in the jungle for

14 years.

 

We now come to a question that must surely have been asked by many before.

 

Unable to persuade Sri Rama to return, Bharata refers to Sri Rama’s

Sandals, requests his brother to step on them and receives them with

all honour. The description of the PAdukAs here is beautiful. Sri

Valmiki says that they were decorated with gold and shone verily like

the Sun and the Moon—

 

“TejasA Aditya sankAsam pratipat Chandra darsanam

adhirOha Arya! PAdAbhyAm pAdukE hEma bhooshitE”

 

Sri Rama duly steps on the PadukAs and gives them to Bharata.

 

The question now arises as to whether these sandals were the ones

being worn by Sri Rama, or a pair specially brought by Bharata with

him.

 

If we say that it was the pair He was wearing that was given by Sri

Rama to Bharata, we are confronted by the doubt as to whether

Chakravartthi Tirumagan would continue to wear an ostentatiously

decorated (“hEma bhooshitE”) pair of slippers, having

abandoned all vestiges of princely appearance. Sri Rama goes to the

extent of applying the milk of the banyan tree to His hair, to make

it matted, in tune with the life of penance and austerity He was to

lead for fourteen years. And all He wears are clothes made of tree

skin and deer bark, which Kaikeyi thoughtfully hands to Him just

before His departure from Ayodhya. This being so, would He wear a

pair of sandals which were totally out of tune with His austere

appearance?

 

The other alternative appears equally unlikely, for, why should

Bharata bring with him a pair of golden slippers of Sri Rama’s

size? The younger brother must have come with all hope of making Sri

Rama return and accept the crown of Ayodhya and would definitely not

have anticipated that he would have to be contented with the Rama

PAdukAs. There is thus no reason for Bharata to carry a pair of

golden sandals around.

 

For want of a better answer, if we were to assume that Sri Rama gave

away to Bharata the pAdukAs He was currently wearing, then we would

have to accept that the rest of Sri Rama’s travels through the

inhospitable jungles were accomplished barefoot, which adds to the

Prince’s travails.

 

Leaving the puzzle for the moment, we find that after Bharata returns

to Ayodhya, the trio led by Sri Rama proceeds in due course to

Panchavati, where they intend to spend the rest of their extradition

in peace and penance. And they enjoyed their stay extremely, with

nature bedecking itself with the most glorious of flora and fauna,

showing off all its beauty for the Lord and His

Consort—‘ramamANA vanE traya:”

 

Since it would take ages and pages for us to accompany Sri Rama

through the fourteen years of His jungle sojourn, suffice it to say

that the long march, which was extremely pleasant as long as Sri

Mythily was present, turns into a desperate one for the brothers

Rama, after Her abduction. They run hither and thither, trying to

locate VaidEhi. Sri Valmiki laments that the Princes travelled over

hill and dale, dense forest and large plains—

 

“chankramantou vanAn dEsAn shailAt shailam vanAt vanam”.

 

The brothers thus traverse the whole of Bharata Varsha and, after the

ocean is bridged, cross over to Lanka, on the shoulders of Sri

Hanuman. This is perhaps the only brief break in their Long March on

foot, which continues till the sacking of Lanka, the slaying of

Ravana and the liberation of Sri Janaki.

 

And only when they return from Lanka, their mighty mission

accomplished, that they ascend the Pushpaka VimAnam for the return

journey to Ayodhya.

 

It is a measure of the incontrovertible truth in the Epic that the

entire pedestrian route traversed by Sri Rama during His second Long

March, has survived till date and all the landmarks He crossed live

still to tell us great tales of the Lord and His visit.

 

ShringibErapuram, the place where Rama met Guha and began His

padayAtrA, is now known as “ShingOr”. TamasA river, where

Sri Rama gave the slip to the pursuing citizens of Ayodhya, is now

known as Tons. Before reaching the Ganga, Sri Rama appears to have

crossed three more rivers, the current names of which are indicated

within brackets—

VEdashruti (BisUi), GOmati and SyandikA (SAi). Sage BharadvAjA’s

Ashramam was located at PrayAg, the modern-day Allahabad, amidst the

confluence of the Ganga and Yamuna. The beautiful Chitrakoota hill is

still available for the devout to perform

circumambulation—during Sri Rama navami, thousands of devotees

still perform “giri pradakshiNam” here. After leaving

Chitrakootam, Sri Rama appears to have travelled along the Yamuna for

some distance, before crossing the river. Leaving Chitrakootam, the

trio take a southern route over the PannA plateau, to reach the

Sharabhanga Ashramam at the confluence of the MandAkinI and

Sharabhanga rivers and reach PanchavatI (near Nashik) in due course.

 

After the traumatic abduction of Sri Sita, the brothers Rama cross the

Godavari river and reach KishkintA (the present-day Hampi in the

Bellary District of Karnataka) after a long journey. With the aid of

Sugreeva’s monkey army and after the location of Sri Sita at

Lanka by Hanuman, the brothers, leading the vAnara sEnA, travel south

along the eastern parts of the SahyAdri range, through the present

Chitradurga district of Karnataka and cross the Cauvery river near

its origins in the hills of Mercara. Continuing their southward

journey, the Princes must have crossed the present Coimbatore

district, reached the Palghat Pass and travelled further along the

Western Ghats, eventually reaching the seas at the southern tip of

India, from where they cross the ocean by the bridge built across the

waters by the expert architect Nala.

 

If we add up all the distances, Sri Rama and Lakshmana must have

travelled no less than an incredible 2000 miles on foot, across the

length and breadth of our BhArata Varsha, crossing all its principal

rivers, climbing up and down almost all the renowned mountain ranges

but for the Himalayas. They must have touched hundreds of villages

during their long walk, as proof of which several rural temples have

Sthala PurANAs connected with Sri Rama’s visit to that

particular place. We still find many towns, villages and districts

named after Rama or Sita—Ramnagar, Sitapur, Ramghat, Ramtek,

Ramgarh, Rampur, Sitamarhi, Sitanagaram, Ramagundam, Rameshwaram,

DhanushkOti, Darbhasayanam (where Sri Rama is reported to have sought

Samudra Raja’s cooperation for bridging the ocean),

Ramanathapuram etc.

 

If a census were to be taken in India of villages and towns bearing

Sri Rama’s name, we would come up with several hundreds, nay

thousands. All this only goes to show that by undertaking the long

march, Sri Rama must have left His footprints on a vast stretch of

land, which have remained unerased (to coin a word) by the ravages of

time. He left imprints not only on the land, but also in the minds of

its populace, with His name and exploits remaining evergreen in their

thoughts, handed down as valuable heirloom from generation to

generation. If the Prince of Ayodhya’s hallowed tirunAmam is a

household name today and has been so for countless millennia, it is

due partly to the Long March undertaken by Him, touching

people’s lives like a fragrant breeze with a healing touch, a

touch which rid them of the crippling disease of Samsara and afforded

them the infinite bliss of liberation.

 

Srimate Sri LakshmInrsimha divya paduka sevaka SrivanSatakopa Sri

Narayana Yatindra Mahadesikaya nama”

dasan, sadagopan