Valmiki Ramayana-Balakanda-Chapters 6,7 and8

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6.Visvamithra arrived

 

Visvamithra sent word through the gatekeepers to Dasaratha who came out

to welcome him 'PrathyjjagAma thamhrshtO brahmANam iva vAsavah,' asIndra

would welcome Brahma.Visvamithra enquired after the welfare of the king

and his subjects and that of Vasishta and others. Dasaratha welcomed him

saying that he felt immensely pleased like getting nectar, like a

thirsty one acquiring water in a desert, like a man without progeny and

like one regained lost wealth, to see the sage at the time when he was

thinking of the marriage of his sons.

 

Kamban describes Visvamithra thus:

 

'mannuyir adangalum ulagum vEru amaitthu dhEvarodu idam kol

nAnmuganaiyum padaippEn eendu enAtthodangiya thuni uru munivan

thOnrinAn.'

 

The sage, who challenged to create another world and heaven along with

Indra and devas and Brahma, appeared there.

 

Then Dasaratha asked the sage the purpose of his arrival promising to

do what he wanted from him.then Visvamithra who very well knew the

possible effect his request is going to have on Dasaratha said that he

will tell the king what is in his mind and the word given by the king

should be kept."kurushva rAjasArdhoola bhava sathyaprathsrvAh."

 

Visvamithra then started relating his troubles in performing his yajna

which is almost in a finishng stage but two rakshasas Subahu and

Mareecha polluted the place of sacrifice by pouring blood and flesh on

it. Visvamithra said he could very well destroy them by his yogic power

but he will be wasting his penance and also because he has taken a vow

of eqquanimity during the performance of sacrifice. Then Visvamithra

dropped the bombshell by saying that Dasaratha should send Rama with him

to protect the sacrifice.Valmiki through the words of Visvamithra

praises Rama as 'rAmamsathyaparAkramam kAkapakshaDHaram Sooram,' Rama is

truly invincible, valiantand handsome with his forelocks.

 

Kamban skips the description of the details about the obstruction to

the yaga and simply makes the sage say that to destroy the two

miscreants who obstruct the yaga Dasaratha should send Rama which was to

Dasaratha tantamount to asking his own life."nin siruvar nAlvarinum

kariya semmal oruvanai thandhidudhi" ena uyir irakum

kodumkootrinuLaiyacchonnAn.' He did not even mention Rama by name but

said you give me the dark complexioned son of yours which of course left

no doubt in the mind of Dasaratha whom he referred to.Dasaratha , says

Kamban, felt like the one who being blind got his sight only to lose it

again.'kaNN ilAn pettru izandhAn ena,'

 

In Valmikiramayana Dasaratha argues with Visvamithra that Rama is a

young boy and will not be able to face the rakshasas and the sage tried

to convince him by saying that he was there to protect Rama and also

that Rama was capable of killing not only these two but all rakshasas.He

said that Rama was going to get glory by this and will be benefitted in

many ways, of course having in mind the breaking of Sivadhanus and

Seetha kalyanam.Then Visvamithra assured Dasaratha that no one else

except Rama can kill the asuras and asked him not to be diffident due to

attachment towards his son.

 

Then Visvamithra said 'aham vEdhmi mahAthmAnam rAmam sathyaparAkramam;

vasishtOpimahAthEjA yE chEmE thapasi sThithah.' meaning "I know Rama

and his greatness and so does Vasishta and other sages here,".implying

that Dasaratha does not have the jnana to understand the true identity

of Rama..And Visvamithra asked Dasaratha to send Rama with the

permission of Vasishta and others. But Dasaratha was not convinced and

argued again saying he himself will come with his army and them on

hearing that the rakshasa were sent by Ravana said that it is impossible

even for him to fight the forces of Ravana and how wiuld Rama who was

not even sixteen then do it and finally concluding his talk by saying

that he would not send Rama which angered the sage. Here the poetic

skill of Valmiki can be seen in the usage of the word 'rAjeevalochana'

with reference to Rama. Visvamithra used the word in its usual sense of

lotus-eyed or perhaps implying that Rama is none other than the

lotus-eyed Lord Narayana, in asking dasaratha to give Rama to him for

ten days to protect his yaga, 'dasarAthram hi yajnasya rAmam

rajeevalochanam,' But in refusing to give Rama Dasaratha used the same

word, 'oona shOdaSa varsho mE rAmO rAjeevalochanah,' which has deeper

signofcance.The lotus closes in the night and similarly being a lad of

not even sixteen years Rama will sleep in the night. The rakshsas on the

other hand are known to roam around only in the night. So it is not

possible for Rama to fight them.

 

Hearing the refusal of Dasaratha Visvamithra got angry and said it is

unusual for one born in the clan of Raghu to go back on his words after

promising to do what the sage wanted and said 'miTHyAprathijnah

kAkuthstTHa sukhee bhava sabAnDhavah,' May you live happily thus

swerving from your promise along with your relatives, which, said in

anger was tantamount to a curse and remembering the history of the sage

whole world became afraid. Vasishta intevened and advised Dasaratha to

send Rama reassuring him about the safety of Rama and also extolling the

greatness of Visvamithra and reminded Dasaratha of the glory of his own

clan in which no one has ever broken his word once given. Then Dasaratha

obeyed the command of his guru and agreed to send Rama with Visvamithra.

Kamban's Dasaratha never argued in length but immediately said that he

will not send Rama and the his refusal., the anger of the sage and the

advice of vasishta were all told by Kamban in one verse each.

 

7.Rama leaves with Visvamithra

 

Dasaratha called Rama along with Lakshmana and Rama followed

Visvamithra obeying the command of his father. Valmiki describes the

scene thus:'visvAmithram mahAthmAnam thriseershou iva pannagou

anujagmathurakshudhrou pithAmahamivASvinou' Visvamithra walked in front

and Rama next followed by Lakshmana and they are compared to Asvinidevas

following Brahma.With their bow and quiver on either side they looked

like three headed serpents.

 

Kamban describes this scene :

 

kunram pOnru uyar thOLil kotravil onru thAnginAn ulagam thAnginAn

 

Rama was carrying his bow on his mountainous shoulders and he is

refereed to as 'ulagam thAnginAn,' the supporter of the world meaning

the Lord Narayana or to imply that by wielding the bow he has started on

his mission of saving the world being the support of the world.

 

After they have walked some distanceVisvamithra wanted to instruct the

manthra to ward off hunger and thirst. valmiki says 'rAmEthi madhurAm

vAneem visvaAmithrobhyabhAshatha.' Visvamithra called the name of Rama

which was sweet to his ears as Thtyagaraja says, 'vararAmanamamane

khandasarkara, ramanama is like sugarcandy.' It shows that Visvamithra

was savouring the taste of Ramanama on his tongue and relishing it.Then

he taught the manthras bala and athibala to Rama which will prevent

fatigue, change in physical stature,fever and any trouble from the

rakshasas during sleep etc.Not only that, but the whole world will be

under his control and he will be unparalleled, said the

rshi,instructing the manthras to Rama. Then Rama instructed them to

Lakshmana.Thus they reached the southbank of the river Sarayu and spent

the night there.

 

The next morning Visvamithra woke up Rama with the famous words,

'KousalyasuprajA rama poorvAsanDHyA pravarththE; utthishta naraSArdhoola

karthavyam dhaivam Ahnikam, son of kousalya,the morning has dawned. Get

up, oh tiger among men, and do your daily rituals.' This sloka is used

in temples even today at the time of suprabhatham, especially in

Thirumala.Commentators have seen significance in each word of this

sloka.

 

 

 

KouslyAsupraja- the offspring of Kousalya, Visvamithra calls Rama. This

may be to praise kousalya as being more evolved than Dasaratha, because

even after Visvamithra has said 'aham vEdmi mahAthmAnam rAmam

sathyaparAkramam,' that he knew the real identity of Rama, Dasaratha was

not conviinced and said 'duhkhEnOthpAdhithaschAyam na rAmam nEthum

arhasi,' that Rama was born after great penance and Visvamihtra cannot

take him away. But Kousalya did not say a word, which presumably Valmiki

would have recorded, if she has expressed her concern. This can be seen

even when Rama went on exile . Dasaratha could not bear the separation

but Kousalya stoically endured it .

 

Rama- the word denotes attractive form which delights the heart. So

Visvamithra on seeing Rama while he is sleeping loses his heart at the

beauty of it.

 

PoorvA sanDHyA pravarthathe-Rama was born to Kousalya like the Sun at

the dawn. This time is like dawn, says Visvamithra because as the sun

dispels the darkness Rama has started on his avatharakarya, namely to

destroy the rakshasas. The great scholars who give discourse on Ramayana

say that Visvamithra had the darsan of the Lord Narayana on AdhisEsha in

Rama at this time and hence the word poorvAsanDhyA may mean the rising

of the awareness of bhagavathsAkshAthkAra of the sage.

 

UtthishTa --dhaivam Ahnikam- this serves as the reminder for Rama about

his task for which he has taken incarnation.*'Visvamithra was always

competing with Vasishta and the real puropose in taking Rama along with

him must be to enjoy the company of Rama in the capacity of being a

guru like Vasishta and also to outdo Vasishta in settling the marriage

of Rama!'*

 

(*heard in the discourse on Thyagaraja ramayana by

MaduraiTNSeshagopalan)

 

Then they reached the place where the river Sarayu joins with Ganges and

went to Kamasrama ,the place, where, in the previous kalpa, the god of

love was burnt by Lord Siva.There were many sages who were doing penance

there and they came to know through their yogic perception that Rama has

come there with Visvamithra .and foresaw the destruction of Thataka and

felt happy. Next morning they crossed the ganges in a boat and reached a

fierce uninhabited forest . Rama wanted to know the reason for the place

being so and Visvamithra told him that it was a fertile land earlier but

has become so due to the demon Thataka. and her son Mareecha.

 

Thataka was the daughter of Sukethu,a yaksha of good character, and was

given a strength equal to 1000 elephants by Brahma. She was married to

Sundha who incurred the displeasure of the sage Agasthya who killed him

by his yogic power and Thataka with her son Maricha started to attack

the sage who cursed them both to become rakshasas.Then the two of them

started killing everyone and destroyed that place which became a

terrible forest.Visvamithra told Rama that he had to kill this demon

Thataka and Rama said he will do the bidding of the sage whatever it is

as it was the command of his father to do so.

 

8. Thatakavadha and Yagasamrakshana

 

Rama strung his bow and and all the beings in the forest trembled on

hearing the sound of the bowstring and Thataka became furious and came

running towards them. seeing her Rama told Lakshmana that he will

vanquishnher bi ut will not kill her because sheis a woman. Thataka

advanced twards rama and was stopped by a humkara by Visvamithra. then

she created a big dust storm and became invisible and started throwing

stones on them. Rama stopped the shower of stones with his arrows and

cut offher arms.Lakshmana cut off her ears and nose. At this moment

Visvamithra told Rama not to show mercy on her thinking she is a woman

because at the nightfall she will become more powerful and it will be

difficult to kill her then. Obeying the command of the sage Rama

killed her.

 

The devas became happy on the death of Thataka and entreated Visvamithra

to teach Rama the skill of using all the missiles. They told the sage

that there is yet a greater help to be done bu Rama to the devas and he

is the right receptacle of all the knowledge of missiles that

Visvamithra possessed. Visvamithra gladly undertook the task and

instructed Rama about all the divine missiles. Even while Visvamithra

started to chant the manthras belonging to the missiles they came to

Rama of their own accord. The deities of the asthras presented

themselves and told Rama that they are ready to do his bidding and Rama

accepted their service. Visvamithra on being requested by Rama taught

him the skill of recalling the asthras. Rama recalled the devatas and

asked them to come to him when he thinks of them..

 

In Ramavathara we find Rama always adhering to dharma even if it is

unpleasant or so it appears to us. Valmiki says 'RamO vigrahavAn

dharmah,' Rama is the embodiment of dharma. Here also he followed the

sishyadharma and learnt the astras from Visvamithra, inspite of being

the Lord of the universe Himself.Of course Rama lived as ahuman being

and never showed his divinity but even in Krishnavathara we find Krishna

acting according to the position in which he is found, as a son, as a

disciple, as a charioteer etc.That is why Bhishma said 'dharmasya

prabhurachyuthah.'

 

Not only he followed dharma but Rama also made others follow it by

instructing them on dharma. He advises Kousalya that her dharma is to be

at the side of her husband when she expressed her wish to follow Rama

when he went to the forest on Kaikeyi's bidding.He advised Lakshmana

about the dharma of following the order of the king when he wanted to

protest against Dasarastha.He advise Bharatha on his duty to govern the

kingdom as commanded by their father. He eplained the kshatgriya dharma

to Seetha when she questioned his promise to the rshis that he will

destroy those who harm them. Only occasion when he was at thr receiving

end was when Seetha informed him about the dharma of a wife to accompany

her husband when he was goinng to forest!

 

Thus they crossed the fierce forest of Thataka and camenear Siddhsrama.

Seein g the beautiful place, Rama said to Visvamithra 'darSaneeyam

muniSrEshta manOhara atheeva cha nAnA prakAraih SakunAih

valgunAdhAiralamkrtham,' He wanted to know which was that arractive

place abounding in trees, birds and animals and filled with sweet

sounds, by which it looked like an asram.Visvamithra started telling

Rama about the history of Siddhasrama.

 

Siddhasrama got its name because the Lord manifested here as Vamana to

help the devas regain their power by subduing Mahabali.Also this place

was sacred as Lord Vishnu Himself did thapas here.Visvamitha said that

he chose this place for his yajna for the above reasons. He told Rama

that this is the place Rama has to destroy the asuras who create

obstacles for the yaga 'adhyaiva purushavyAghra hanthavyA

dhushtachAriNah.'.Then the rshis in Siddhasrama hurried there seeing

Rama and Lakshmana with Visvamithra and hailed the sage. Rama and

Lakshmana asked Visc vamithra to prepare for the yaga immediately and

expressed their wish that the asrama will be again true to its name

'sidDhAsramOyam sidDHassyAth,' by the karyasiddhi of the fulfilment of

the yaga, and to make true the words of the sage that the asuras have

to be killed here by Rama.

 

Then the other rshis told them to protect the thapovanam for six more

nights and days when Visvamithra will be under the vow of silence. Rama

and Lakshmana did so for five days and five nights without sleeping.

Then on the sixth day Rama, knowing that the asiuras will come only at

the time of finishing the yajna , cautioned Lakshmana to bve careful.

The sacrificial fire became very bright signifying the advent of the

rakshasaas. At that time the rakshasas Maricha, Subahu and their

companions speeded towards the sacrificial altar to pour blood and flesh

into it, in order to pollute the yaga. Seeing Ram athey ignored him

thinking that he was only a boy. Then Rama sent maaAnavAsthra r towards

Maricha which pushed him into the sea which was 100 yOjanas away and he

got agitated by it in the middle of the sea. and lost consciousness but

did not die as he was needed later for Ravanavadham.Then ubahu was

killed by Rama using AgnEyAsthra. All the rest were also killed by Rama

and the yajna was completed without further obstacles.Visvamithra said

'krthArTHosmi mahAbAhO krtham guruvachahsthvayA;sidDhAsramam idham

sathyam krtham rAma mahAyaSah,' Rama has done the bidding of his guru

and Visvamithra also finished his task and the siddhasrama became true

to its name.

 

Rama and Lakshmana spent the night there and in the morning went to

Visvamithra and spoke to him. 'abhivAdhya munSrEshtam jvalantham iva

pAvakam;oochathurmaDHurOdhAramvAkyam maDHurbhAshiNou,' says Valmiki.

Bowing down to the sage who was shining like the fire , they spoke sweet

and resonant words.because they are by nature madhurabhashinou,

nice-speaking.They said to him that they were his servants and asked for

further instructions.These words of Rama proves the statement

'bhakthikreethO janArdhanah,' the Lord is bought through bhakthi and

becomes the servant of His devotees.Kamban says 'kunrupOl guNatthAn

kOsalai kurusil "inru yAn seyum paNi enkol " paNi ena uraitthAn.' The

off spring of Koiusalya, hence the hill of virtues, asked "what is my

duty today,say it" And Visvamithra answered 'periyakAriyam uLa; avai

mudippadhupinnar; there is a big task for you but that will come later,'

meaning the Ravanavadham. Then Visvamithra as though wanted to show his

gratitude , told Rama about the yaga of Janaka and the bow he has, which

no one was able to string and that Janaka promised to give his daughter

to the one who can do it.and said to Rama 'thvam chaiva naraSArdhoola

sahAsmAbhih gaamishyasi;adhbhutham cha dhanoorathnam thathraikam

dhrashtumarhasi,' "You also come with us and you will also see the

precious bow." Here the implication is that you will also see the

kanyArathnam,Seetha, along with the dhanoorathnam. Then they all started

towards Mithila.