The Ramayana by Valmiki (ink book reader TXT) 📕

super">1034 The whole story of the marvellous Vánar is here given at length, but nothing else of importance is added to the tale already given in the Rámáyaṇa. The Rishis or saints then (Sect. XL.) return to their celestial seats, and the Vánars, Rákshases and bears also (Sect. XLIII.) take their departure. The chariot Pushpak is restored to its original owner Kuvera, as has already been related in the Rámáyaṇ.

The story of Ráma and Sítá is then continued, and we meet with matter of more human interest. The winter is past and the pleasant spring-time is come, and Ráma and Sítá sit together in the shade of the Aśoka trees happy as Indra and Śachí when they drink in Paradise the nectar of the Gods. “Tell me, my beloved,” says Ráma, “for thou wilt soon be a mother, hast thou a wish in thy heart for me to gratify?” And Sítá smiles and answers: “I long, O son of Raghu, to visit the pure and holy hermitages on the banks of the Ganges and to venerate the feet of the saints who there perform their rigid austerities and live on roots and berries. This is my chief desire, to stand within the hermits' grove were it but for a single day.” And Ráma said: “Let not the thought trouble thee: thou shalt go to the grove of the ascetics.” But slanderous tongues have been busy in Ayodhyá, and Sítá has not been spared. Ráma hears that the people are lamenting his blind folly in taking back to his bosom the wife who was so long a captive in the palace of Rávaṇ. Ráma well knows her spotless purity in thought, word, and deed, and her perfect love of him; but he cannot endure the mockery and the shame and resolves to abandon his unsuspecting wife. He orders the sad but still obedient Lakshmaṇ to convey her to the hermitage which she wishes to visit and to leave her there, for he will see her face again no more. They arrive at the hermitage, and Lakshmaṇ tells her all. She falls fainting on the ground, and when she recovers her consciousness sheds some natural tears and bewails her cruel and undeserved lot. But she resolves to live for the sake of Ráma and her unborn son, and she sends by Lakshmaṇ a dignified message to the husband who has forsaken her: “I grieve not for myself,” she says “because I have been abandoned on account of what the people say, and not for any evil that I have done. The husband is the God of the wife, the husband is her lord and guide; and what seems good unto him she should do even at the cost of her life.”

Sítá is honourably received by the saint Válmíki himself, and the holy women of the hermitage are charged to entertain and serve her. In this calm retreat she gives birth to two boys who receive the names of Kuśa and Lava. They are carefully brought up and are taught by Válmíki himself to recite the Rámáyaṇ. The years pass by: and Ráma at length determines to celebrate the Aśvamedha or Sacrifice of the Steed. Válmíki, with his two young pupils, attends the ceremony, and the unknown princes recite before the delighted father the poem which recounts his deeds. Ráma inquires into their history and recognizes them as his sons. Sítá is invited to return and solemnly affirm her innocence before the great assembly.

“But Sítá's heart was too full; this second ordeal was beyond even her power to submit to, and the poet rose above the ordinary Hindu level of women [pg 520] when he ventured to paint her conscious purity as rebelling: ‘Beholding all the spectators, and clothed in red garments, Sítá clasping her hands and bending low her face, spoke thus in a voice choked with tears: “as I, even in mind, have never thought of any other than Ráma, so may Mádhaví the goddess of Earth, grant me a hiding-place.” As Sítá made this oath, lo! a marvel appeared. Suddenly cleaving the earth, a divine throne of marvellous beauty rose up, borne by resplendent dragons on their heads: and seated on it, the goddess of Earth, raising Sítá with her arm, said to her, “Welcome to thee!” and placed her by her side. And as the queen, seated on the throne, slowly descended to Hades, a continuous shower of flowers fell down from heaven on her head.’1035”

“Both the great Hindu epics thus end in disappointment and sorrow. In the Mahábhárata the five victorious brothers abandon the hardly won throne to die one by one in a forlorn pilgrimage to the Himálaya; and in the same way Ráma only regains his wife, after all his toils, to lose her. It is the same in the later Homeric cycle—the heroes of the Iliad perish by ill-fated deaths. And even Ulysses, after his return to Ithaca, sets sail again to Thesprotia, and finally falls by the hand of his own son. But in India and Greece alike this is an afterthought of a self-conscious time, which has been subsequently added to cast a gloom on the strong cheerfulness of the heroic age.”1036

“The termination of Ráma's terrestrial career is thus told in Sections 116 ff. of the Uttarakáṇda. Time, in the form of an ascetic, comes to his palace gate, and asks, as the messenger of the great rishi (Brahmá) to see Ráma. He is admitted and received with honour, but says, when he is asked what he has to communicate, that his message must be delivered in private, and that any one who witnesses the interview is to lose his life. Ráma informs Lakshmaṇ of all this, and desires him to stand outside. Time then tells Ráma that he has been sent by Brahmá, to say that when he (Ráma, i.e. Vishṇu) after destroying the worlds was sleeping on the ocean, he had formed him (Brahmá) from the lotus springing from his navel, and committed to him the work of creation; that he (Brahmá) had then entreated Ráma to assume the function of Preserver, and that the latter had in consequence become Vishṇu, being born as the son of Aditi, and had determined to deliver mankind by destroying Rávaṇa, and to live on earth ten thousand and ten hundred years; that period, adds Time, was now on the eve of expiration, and Ráma could either at his pleasure prolong his stay on earth, or ascend to heaven and rule over the gods. Ráma replies, that he had been born for the good of the three worlds, and would now return to the place whence he had come, as it was his function to fulfil the purposes of the gods. While they are speaking the irritable rishi Durvásas comes, and insists on seeing Ráma immediately, under a threat, if refused, of cursing Ráma and all his family.”

Lakshmaṇ, preferring to save his kinsman, though knowing that his own death must be the consequence of interrupting the interview of Ráma with Time, enters the palace and reports the rishi's message to Ráma. Ráma comes out, and [pg 521] when Durvásas has got the food he wished, and departed, Ráma reflects with great distress on the words of Time, which require that Lakshmaṇ should die. Lakshmaṇ however exhorts Ráma not to grieve, but to abandon him and not break his own promise. The counsellors concurring in this advice, Ráma abandons Lakshmaṇ, who goes to the river Sarayú, suppresses all his senses, and is conveyed bodily by Indra to heaven. The gods are delighted by the arrival of the fourth part of Vishṇu. Ráma then resolves to install Bharata as his successor and retire to the forest and follow Lakshmaṇ. Bharata however refuses the succession, and determines to accompany his brother. Ráma's subjects are filled with grief, and say they also will follow him wherever he goes. Messengers are sent to Śatrughna, the other brother, and he also resolves to accompany Ráma; who at length sets out in procession from his capital with all the ceremonial appropriate to the “great departure,” silent, indifferent to external objects, joyless, with Śrí on his right, the goddess Earth on his left, Energy in front, attended by all his weapons in human shapes, by the Vedas in the forms of Bráhmans, by the Gáyatrí, the Omkára, the Vashaṭkára, by rishis, by his women, female slaves, eunuchs, and servants. Bharata with his family, and Śatrughna, follow together with Bráhmans bearing the sacred fire, and the whole of the people of the country, and even with animals, etc., etc. Ráma, with all these attendants, comes to the banks of the Sarayú. Brahmá, with all the gods and innumerable celestial cars, now appears, and all the sky is refulgent with the divine splendour. Pure and fragrant breezes blow, a shower of flowers falls. Ráma enters the waters of the Sarayú; and Brahmá utters a voice from the sky, saying: “Approach, Vishṇu; Rághava, thou hast happily arrived, with thy godlike brothers. Enter thine own body as Vishṇu or the eternal ether. For thou art the abode of the worlds: no one comprehends thee, the inconceivable and imperishable, except the large-eyed Máyá thy primeval spouse.” Hearing these words, Ráma enters the glory of Vishṇu with his body and his followers. He then asks Brahmá to find an abode for the people who had accompanied him from devotion to his person, and Brahmá appoints them a celestial residence accordingly.1037

[pg 522]