Shrupnakha describes Ravana

 When Ravana asks Shrupanaka to describe Sita. He falls instantly in love with her image, and Shrupanaka urges him to capture Sita. Ravana walks out of his hall, ignoring his wives, and shuts himself in his private room. He rages and feels that everything is out to torment him. He moves to the garden, where he finds the late winter cool and uncomfortable. Ravana shouts at the weather, which obligingly changes to early summer. Ravana is still unhappy with the weather, so the monsoon season is coming. Finally, Ravana banishes all seasons and years disappear. He eventually asks for the moon, but finds it too bright and recalls the sun. This wreaks havoc on the world, as birds wonder where night went and astronomers can't figure out what happened. Finally, he orders complete darkness and hallucinates about Sita.

Ravana's temper tantrum is demonstrative of his extreme power over the world. The reader is reminded that at this point Ravana is selfish and not at all interested in using his powers for good, as the beings subject to his whims and fancies are at least shocked, if not harmed by his changes in the weather. Also, unlike Rama (but like Sita and Soorpanaka), Ravana is completely derailed by falling in love. Though Rama was disturbed and didn't sleep, he still managed to function. Ravana's inability to do so further distances him from Rama's heroism and goodness, and aligns him with the reactions of women and evil.

Ravana summons Soorpanaka and asks her to confirm that he's hallucinating about Sita. Soorpanaka insists that she sees Rama, and that since he damaged her she can't forget him. She urges Ravana to go fetch Sita, and Ravana calls for his advisers. He only values them for the formality, however, and soon leaves to speak with his uncle, Mareecha. Ravana explains that Rama mutilated Soorpanaka, and Mareecha advises Ravana to stay away from Rama. Ravana asks Mareecha to come along and help him steal Sita, but Mareecha is trying to live a virtuous life and tries to refuse.

Ravana continues to behave selfishly. Rather than wanting to truly consult others to formulate the best plan, he only wants to speak to advisors so that he feels important. Here we see Ravana operating essentially as a lone agent and bullying others into following him; the story will later show that behaving like this has disastrous consequences. Mareecha's attempts to refuse, however, continue to suggest that it's possible to choose good over evil and right past wrongs.

 

Vanaras in Turmoil

 Vanaras in Turmoil

The Vanaras, their hope renewed, now faced a new dilemma. The vast, tumultuous ocean before them seemed an insurmountable obstacle. They knew where Sita was, but how would they cross the ocean? Who could leap 100 yojanas?

Seeing the massive ocean rumble and roar around them in its many moods and hues, here calm, there fierce, the Vanaras began to despair once again.

They wondered how they would cross an ocean that seemed unfathomable and untraversable, like the limits of the sky. Angada discussed this with the elders and spoke to the Vanara army, "Which mighty hero will cross the ocean? Who will free us from this terrible fear of death at Sugriva's hand? By whose grace will we see our wives, sons, homes again? Who shall please Rama and Lakshmana? Speak up. If you can cross the 100 yojanas, grant us this blessing of fearlessness."

In a quandary

Slowly, the Vanaras spoke up. Gaja said that he could cross 10 yojanas, then Gavaksha claimed he could do 20. Gavaya said 30 and Sharabha said there was no doubt he could do 40. Gandhamadana, Mainda, Dvivida, and Sushena spoke up as well, but no one could traverse 100 yojanas.

Jambavan said, "Once I circumambulated Vishnu in his massive form. I was blessed with strength and immense speed. I am old and frail now, but this task is for Rama and the king of Vanaras, so I cannot look the other way. I can travel 90 yojanas now. That is not the limit of my strength, but this is as much as I can do at my age."

Angada said that he could travel 100 yojanas without any trouble, but was not sure if he could return successfully.

Jambavan, however, told Angada that he could not go.

"Best of Vanaras," he said, "You may be able to leap even 100,000 yojanas and return quickly, but you are acting as our master. We cannot send you on a perilous journey while we wait in safety. Young hero, it is important to protect the root at all costs, for one can rely on it for new leaves again."

Angada was at his wits' end, and said, "If I cannot go, venerable Jambavan, and nobody else has the capacity, then perhaps we should return to our earlier resolve of fasting unto death."

Jambavan did not seem too concerned about Angada's pessimism. "I will speak to the one who will accomplish this task," he said.

Rise, Hanuman

He turned to Hanuman, took him aside, and said, "Why are you standing quietly, away from everybody? Why don't you speak? You are equal to Rama, Lakshmana, and Sugriva in strength. Your intellect and brilliance distinguish you from all beings. Do you not know yourself?

"You are the son of Anjana, Kesari's wife. The wind god was once attracted to her and embraced her. She called out, 'Who is this person, trying to violate my vow of monogamy?' The wind god replied. Do not worry. Since I have only embraced you with my mind, your vow shall remain intact.' He then blessed her with a heroic and brilliant son, who would be his equal in strength.

"As a young child, attracted to the red disc of the sun, you rose in the sky. Indra, the king of gods, grew worried, struck you with his weapon and injured your jaw as you fell. Angered, the wind god refused to move. Air fell still until Indra and Brahma, the Creator of the universe, blessed you. Your boons ensured that weapons would not kill you, and that only you could choose the moment of your death. As a child, you impressed the gods, and as a dear son of the wind, you are his equal in brilliance.

"We have given up all hope of life, and you are our only refuge now. Rise, tiger among Vanaras, and cross this immense ocean."

 

The Winged Oracle In Search of Sita

 The Winged Oracle

In Search of Sita

As the exhausted Vanara army sat down, defeated and helpless, awaiting their death, help came from unexpected quarters. The wise, aged vulture Sampati had overheard them talking and then mentioned a name that brought back many memories, but distressed him greatly as well.

The lord of vultures, Jatayu's older brother, Sampati, heard the voices of the Vanaras and came out of his cave in the Vindhyas. He heard their conversation of fasting unto death and grew delighted at the thought of eating them one by one as they dropped dead.

Angada's voice interrupted Sampati's thoughts. "We did not accomplish Rama's task or fulfil our king's wishes," he said. "Look at how the promises Kaikeyi extracted, have effected everyone.

Rama, Lakshmana, and Sita were exiled to the forest, Dasharatha died, Ravana abducted Sita, and Jatayu died as he tried to rescue her."

The grieving vulture

Shocked, Sampati spoke up, "Who speaks of Jatayu's death, causing my heart to tremble? It has been so long since I heard from him. My younger brother is virtuous and valorous. I wish to hear of his death, if that is what has happened."

At first, the Vanaras doubted Sampati's intentions, even though his voice trembled in grief. They realized that they had nothing to fear, as they were awaiting death by the ocean shore anyway, and so told him the entire story.

Sampati listened to them and then said, as he mourned his brother, "I cannot do anything even after hearing of my brother's slaughter in battle by that wretched Ravana, for I am old and without wings."

Angada replied, "If Jatayu is your brother, tell us where this Rakshasa lives, if you happen to know."

News, at last

Jatayu's elder brother said, "I am a bird without wings. My valour and might are gone. I will, however, help Rama through my speech. I saw Ravana take a beautiful young woman who called out to Rama and Lakshmana. From her cries, I surmise it must have been Sita.

"Listen as I tell you where Ravana lives. He is the brother of Kubera, the god of wealth, and lives in the city called Lanka, which is a 100 yojanas (about 1,260 km or 900 miles) into the ocean, surrounded by water on all sides. Vishvakarma, the divine architect of the universe, built this great city.

Sita lives there, held by the Rakshasas. You must find a way to get there.

"Now, take me to the ocean shore so I may offer the ritual water in the memory of my deceased brother, Jatayu." He looked at the Vanaras and realized that they were not fully convinced, so Sampati reassured them. He told them that he knew this information to be true, for his son, Suparshva, had seen Ravana abduct Sita, as he foraged for food.

After performing the water rituals, Sampati told the Vanaras that he knew that they would succeed in their mission of finding Sita.

"Let me tell you how I know this," he said, and told them his story.

Historical Context of The Ramayana

 

Historical Context of The Ramayana

As a religious text, the Ramayana provides a basis for understanding the guiding principles of Hinduism. Hinduism is a polytheistic religion, and the three most important deities are Shiva, the destroyer of evil; Brahma, the creator; and Vishnu, the protector. It's these gods that orchestrate Rama's victory over Ravana. The Ramayana also hinges on the logic of Dharma, which refers to a universal order, practical morality, and the correct way of living. The laws of Dharma govern why, for instance, Rama must abide by his father's decision to banish him; had Rama allowed himself to be crowned, he would've upset both his own Dharma and that of his father.

Valmiki is celebrated as the first Sanskrit poet. The Mahabharata, another ancient epic, was written by the sage Vyāsa around the same time. Together, these two epic poems form the Itihāsa (translated as "history") of the Hindu religion. The Ramayana has remained an endless source of inspiration for Southeast Asian authors and artists; some version of the Ramayana exists in every Southeast Asian country, and in some cases has been adapted to fit the guiding principles of either the Jain or Buddhist religions.

Valmiki- The First Poet

The First Poet. Valmiki is credited with inventing the shloka meter of verse poetry, the most common meter in classical Sanskrit poetry. Legend has it that he uttered the first shloka in grief and anger when he saw someone suddenly shoot a mating duck. Valmiki's Ramayana states that Rama fondled a squirrel in thanks for his help building the bridge to Lanka. The path of Rama's three fingers formed the three white stripes that run down the backs of Indian palm squirrels.

Kamban's poem begins by describing the land of Kosala, where the story takes place. He describes the people at work on the land and the animals that live among them. The capital city, Ayodhya, is a fabulous city ruled over by King Dasaratha. Though Dasaratha is a compassionate and well-loved king, he laments that he's childless. One day, he tells his mentor that he has no sons to succeed him and asks him for help.

The mentor remembers his vision in which all the gods appealed to Vishnu for help in defeating Ravana. The gods explained to Vishnu that they'd promised Ravana extraordinary powers, but Ravana is now using the powers for evil. Neither the gods Brahma nor Shiva can help, as they gave Ravana his powers in the first place. Vishnu promises to reincarnate himself as the human son of Dasaratha, since Ravana never asked a human for help and can therefore be killed by a human. Shiva explains that his conch, wheel, and serpent will also reincarnate as his brothers, and all other gods will reincarnate as monkeys since Ravana is cursed to be destroyed by a monkey.

The mentor keeps the memory of his vision to himself but instructs Dasaratha to arrange for the sage Rishya Sringa to perform a sacrifice. The mentor explains that this sage will be difficult to fetch, as he currently lives at the court of Agna in luxury. Dasaratha invites the sage to Ayodhya, where he conducts a year-long sacrifice. At the end of a year, a being emerges from a sacrificial fire carrying a plate of rice. The being places it at Dasaratha's feet and returns to the fire.

Vanaras Search For Sita

Vanaras Search For Sita

Futile Efforts

The Vanara armies left Kishkindha, but Hanuman carried a special message for Sita. Soon, the armies returned from the east, north, and west, and brought disheartening news. Sita was nowhere to be found. Would Hanuman succeed where everyone else failed?

Sugriva turned to Hanuman, in whom he possessed immense confidence. He knew that if there was anyone who would be successful in the search, it would be Hanuman Sugriva told him, "I see nobody who is comparable to you in any of the realms, in the heavens or sky, let alone on the earth, in intellect or strength. You are like your father, the wind god himself.

Rama's messenger

Seeing the king's conviction in Hanuman's capability. Rama decided to trust him, believing that his success was certain. His heart grew light at the thought and he gave Hanuman a ring marked with his name. "By this, Sita will know that you are my messenger," he said. Hanuman took the ring, placed it upon his head with reverence, and worshipped Rama's feet before leaving. When the armies had left. Rama asked Sugriva, with some curiosity, "How is it that you have such knowledge of all quarters of the land?"

Sugriva replied, "When my brother Vali chased me 1 traversed the limits of all the directions until Hanuman suggested that we live in the region that Vali could not enter because of the sage's curse."

The armies began returning on the 30th day from their departure. They told Sugriva that they had searched the cities, rivers, seas, and mountains, but failed to find Sita. The contingent from the south, however, had not returned.

The search continues

Tara, Hanuman, and Angada looked for Sita in the south, going from region to region, also passing through places where there were no edible fruits, roots, or animals. They even encountered a mighty Rakshasa whom they swiftly killed, but there was no sign of Sita.

Despondent, they sat under a tree and Angada said slowly, "We have looked everywhere - the forests, rivers, and mountains. But we haven't been able to see either Sita or the Rakshasa who abducted her. A great deal of time has passed, and Sugriva is a fierce ruler."

A strange place

The Vanaras rested and walked on, hungry and thirsty, until they saw a cave with many birds. Thinking that there could be a waterbody nearby, they entered the dark, tunnel-like cave. They walked for a while, holding one another, until they saw light. They realized it came from an illuminated forest within the cave, which had golden flora and fauna.

In the distance, they saw a woman in ascetic garb, who seemed to blaze with inner radiance. Hanuman folded his hands and asked her, "Who are you and to whom does this place belong? We were exhausted, hungry, and thirsty when we entered this cave. How are the trees and animals golden?"

The woman told them that she was Svayamprabha and that the place belonged to her friend Hema, a celestial maiden. Maya, a Danava (race descending from the goddess Danu), had built the place with his powers and lived here, until Indra, the king of gods, killed him for falling in love with Hema. "Why are you here? If your exhaustion and hunger has dissipated, tell me," she said. Hanuman then told her about Rama and Sugriva, and of their search for Sita. Then he said, "Observer of dharma, we seek you as refuge. The time that our king had assigned for the task has lapsed. Please help us find a way out of here. We are terrified of Sugriva, for we have neither completed the task, nor returned in time."

Svayamprabha asked them to shut their eyes and transported them to a shore by an ocean. She then disappeared before they could even open their eyes.

LOCATION

THE SILENT FOREST

A sage named Kandu lived in the desert-like forest that Angada and his companions found as they searched for Sita. The region did not have any vegetation or animals. The sage, endowed with great asceticism and a bad temper, had cursed the region to be a desert devoid of any life after the death of his 10-year-old son in the forest.

Sage Narda

 Sage Narda

Narda, born to Brahma, the Creator of the universe, through his mental powers and not by conjugation, Narada is also associated with Vishnu, the Preserver. He is often depicted as travelling to various realms, singing and chanting the name and stories of his beloved Vishnu. Known for his inability to stay in a place for too long, he conveys vital information to the gods and other beings and is key to the transmission of narratives.

In the Ramayana, Narada has a significant conversation with the sage, Vyasa, at the beginning of the Bhagavata Purana and emphasizes the importance of devotion. It is after this that the sage composes the Puranas, a key part of sacred Hindu literature.

The ever-wandering celestial sage, Narada, renowned for his storytelling skills and knowledge of the three worlds, visited the great ascetic, Valmiki, at his hermitage on the banks of the River Tamasa.

The sage was pleased to see him. He had been struggling with a question for some time, and thought that if there was anyone who would know the answer, it would be Narada.

So, he asked, "Who in this world is endowed with all exceptional qualities? Who knows dharma, the path of righteousness, and is truthful? Who is firm and has a good character? Who is so fierce that when he is angered in battle, even the gods fear him? And who, even being so, has conquered his anger? Who is wise and a benefactor of all beings? Who is both supremely capable and beautiful?"

Valmiki was not asking about historical figures or celestial beings. The object of his inquiry was a person who walked the earth as he spoke - "now, in this world".

In praise of Rama

Pleased with the question, Narada replied, "The qualities you list are rare, but I know of such a man. He is Rama, born to the Ikshvaku lineage." He began recounting Rama's qualities and they were even more spectacular than the ones Valmiki had asked for. Rama, the son of Kaushalya and Dasharatha, equalled the ocean in depth, the Himalayas in firmness, Vishnu in valour, the moon in beauty, the fire of death itself in anger, the earth in forbearance, and Kubera, the god of wealth, in charity. He was like Dharma personified in matters of truth. He was intelligent, just, eloquent, glorious, and a destroyer of enemies. He was beautiful, and had a pleasing complexion, large eyes, a beautiful forehead, broad chest, deep collarbones, and long arms that went down to his knees. He knew the essence of the Vedas and subsidiary disciplines. He was the protector of all beings and dharma.

Narada tells the story

The sage told Valmiki of King Dasharatha and his wish to install his eidest son, Rama, as the crown prince. He told him of Rama's 14-year exile in the forest and his great battle with Ravana, the Rakshasa king.

He narrated the details of Rama's return, still speaking of past events. Finally, Narada described how Rama's perfect reign would be, talking of the past, present, and then the future.

After ruling for 11,000 years, Narada said, Rama would go to Brahma's realm. He ended his account by saying, "This is a sacred account that will cleanse sins, bring good luck, and greatness." So, saying, the celestial sage finished reciting Rama's story.

Valmiki and his disciples paid their respects, and Narada left soon after, making his way back to heaven.

By the river

Sometime later, Valmiki decided to visit the banks of the River Tamasa with his disciple, Bharadwaja.

A tributary of the mighty and sacred River Jahnavee (Ganga), Tamasa flowed close to the hermitage.

On reaching its banks, Valmiki found himself drawn to the beauty of its waters, which were crystal clear with not even a trace of mud.

He turned towards his disciple, Bharadwaja, and said, "O son! This tirtha (pilgrimage), beautiful and clear, is like the mind of a righteous person, one who is devoid of any impurities, has goodness in his heart, and follows the prescribed principles."

He instructed his disciple to bring him a pot of water and his garment made of bark. Bharadwaja, always attentive and willing, handed him the garment and pot.

A cruel act -

As Valmiki walked towards the water, he glanced at the dense forest and noticed a pair of curlews. Devoted to each other, they seemed oblivious to the sage. As they made love, they were so engrossed in each other that they did not notice the Nishada (hunter) nearby.

As the great sage looked at the birds, the Nishada struck the male with an arrow. It fell to the ground, trembling and soaked in its blood. Seeing her dying mate, the female cried out in pathetic tones. Valmiki saw the struggling bird. desperate for life, and heard the cries of separation of the female.

The first shloka 

Shocked at this cruel interruption of love.

Valmiki, overwhelmed with grief, reacted with deep compassion and pain.

He spoke:

maa nishaada pratishtha

tvam/ agamah shashvatech samah//

yat-kraunca-mithunad-ekam/avadhih kama-mohitam //

("O Nishada! This couple of curlews was in the throes of passion, and you killed one of them. Therefore, you will possess ill repute for an eternal number of years.")

Astonished that he had spoken these words aloud, Valmiki wondered, "What are these words that I have uttered while overcome with sorrow?"

Grief, in verse-

Valmiki turned to Bharadwaja and said, "While overcome by pain, I spoke these words. This rhythmic statement, with quarters of equal syllables that I uttered, while afflicted with shoka (grief).

must be shloka."

In that moment, poetry emerged from the experience of the pain of another.

Later, as they walked back, Valmiki could not get the shloka out of his mind and wondered about its significance.

At the hermitage, Valmiki's disciples repeated the newly minted verse, and grief, crystallized in the verse, completed its journey to poetry through their participation and repetition.

Sugriva

 Sugriva

Sugriva, one of Rama's key allies, is to be decorated uniformly as a straightforward and virtuous being. However, the picture that emerges of the Vanara king, first during his exile and then later, is much more real and flesh and blood, with plenty of virtue, but not a trace of innocence.

Familial relationships

Sugriva has a complicated family situation, much before his encounter with Rama. It seems that his relationship with Vali, before the battle with Mayavi, is friendly. His intentions in closing the tunnel, too, do not seem suspect. It makes sense that on receiving news of Vali's death, Kishkindha's ministers want to quickly install somebody as the king. After all, it is made clear in Ayodhya Kanda that kingless kingdoms are magnets for danger. Sugriva is an obvious choice - it is not clear whether Angada, Vali's son, was born or old enough at the time.

Relationships become tense with Vali's return. After Sugriva's exile, Vali takes his brother's wife, Ruma, as his own.

Astute ruler

During his exile, Sugriva wanders across four quarters of the earth, enough to offer the armies a virtual map to follow and chooses to settle close to Kishkindha in a region Vali cannot enter, due to a curse. It is clear then that Sugriva has a real head for policy and has excellent advisers, including Hanuman.

He is also careful, a trait possibly from his time on the run. This compels him to find out more about Rama and Lakshmana when he first sees them. His alliance with the princes is a good example of his shrewdness, at least in Valmiki's Ramayana. He is not willing to accept Rama's skill on his words alone.

There is also the complication of how much he knows of Ravana when Rama first asks him. Many commentators have tried to understand why Sugriva does not tell Rama what he knows, but it seems that it is too early in their friendship for him to give away all his cards. All this suggests that he has the qualities to run an effective kingdom.

It is also obvious from the way the Vanara armies rush to him that they respect and fear him as their ruler. It is as apparent in his treatment of them, indicating that he deserves their respect as their commander.

A true friend

Sugriva puts everything he has at Rama's disposal until they find Sita and achieve victory, marking him as a true friend. He is also able to comfort Rama at a time when he needs it the most, lecturing him ever so gently for his growing hopelessness, while filling him with self-confidence and trust in their victory. Being in a similar situation allows him to address Rama in a way that Lakshmana. finds it hard too.

He is willing to bring his smartness to bear on Rama's decisions as well, as is clear in his suggestion when Vibhishana seeks refuge.

Sugriva's flaws

Sugriva is not without complexity, however, and his greatest flaw, which angers even Rama, is that he forgets his alliance as soon as he gets his kingdom. His relationship with Taaraa is also a cause for censure, for Rama killed Vali for a parallel crime. It is natural, too, that he has a complex relationship with Vali's son, Angada. After all, Sugriva was instrumental in killing his father and marrying his mother. Indeed, it is Angada whom Valmiki utilizes to present an alternative narrative of Sugriva's actions, bringing into suspicion Angada's coronation as the crown prince.