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Ramayan of Krittivas Ojha: a study *New updt pg 11 (Page 3)

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.Vrish.

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Posted: 20 June 2011 at 1:13pm | IP Logged

Vrish - blue & orange

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How about Dasharath - does he describe Dasharath's rule as well in length, aside from his marriages and battles w/ Shambara?  How about Shravan Kumar - is that something narrated only indirectly via Dasharath (as in Valmiki), or does it get narrated separately in Adikand?  How does the transfer of the kingdom from Aja to Dasharath take place?

Also, does Krittivas have Dasharath having 350 more wives, like in Valmiki & Kamban?

Yes, Dasharath's effort of keeping his people always happy is expressed by some incidents, in one word, he has been shown as a affectionate & kind King from different sides. His marriage with Kousalya, Kaikeyi & Sumitra has been elaborately described as well as the Sambar vadh part too. Here the son of blind sage-couple is named Sindhu, & his death incident has been shown in Dasharath's life directly (in Aadikand), not as his narration in Ayodhyakand like Valmiki did. Then Dasharath tried to get rid of this vice & asked Vamdev (Vasistha's son) how to do it. Vamdev advised him to utter the name 'Ram' for 3 times (as Dasharath became the reason of 3 people's death). Dasharath did it & happily returned. But when Vasistha knew this, he became very angry with his son & said him, "if a person utters 'Ram' just once, he gets rid of one crore bramha-hatya (killing of Brahmins), but you don't know this inspite being my son?  You forced the king to utter it for 3 times! Go & become a chandal." That Bamdev took birth as Nisadraj Guhak. Thus Dasharath's life is narrated separately & the story of his curse has been elaborately told in Aadikand before RLBS's birth.

In Valmiki's Baalkand, Vashista's sons had been cursed by Vishwamitra during the time they refused to support him in the yagna that Trishanku wanted done for his own self-aggrandizement.  I'm surprised that Vashista had any sons left to curse.
 
But I'm not getting this - if Dasharath overcompensated his killing of Shravan Kumar by  uttering Rama's name thrice, why did that merit Vamdev being cursed?  Dasharath should simply get bonus points, so to speak, for the 'excessive' atonement?  Incidentally, Shravan Kumar was the son of a Vaishya father & Shudra mother, and told Dasharath that he won't be guilty of Brahmahatya: was the same true of Sindhu?
 
Another point above - this seems to be the first a/c that says that Shambara was killed: in Valmiki, there is no mention of Shambara's fate, and indeed, he may well have been victorious, since Kaikeyi takes a wounded Dasharath off the field, implying that he may well have been defeated.
 
When Dasharath was just a child of one year, his mother Indumati died due to the touch of a Parijat flower & King Aja cried bitterly (just like Raghuvangsa) & then he died too. Then Vasistha took little Dasharath to his ashram & started to teach him. At the age 5 years, Dasharath sat on the throne.
 
That's sad - so the story of Indumati's death really surfaced first in Krittivas?  I wondered whether Kalidas' Raghuvansa also had this account.  So for 5 years, Vashistha ran Ayodhya?  I think if Dasharath inherited the kingdom that young and had to single-handedly manage it until Rama came of age, I understand why he was so anxious to transfer the kingdom over to Rama.
 
In Krittivas, King Dasharath married 750 wives in total, one of them was daughter of King Bhargav (as mentioned by Krittivas) & she had a girl child long before RLBS's birth. That daughter of Dasharath had name 'Hemlata'.   

Is she the same as Shanta i.e. does Dasharath adopt her out to Lomapada, and is she given in marriage to Rishi Angira?  I thought that this account was interesting - in Valmiki, where Dasharath has 350 wives, it's reasonable to suppose that only KSK were originally princesses, while others were common women.  But in Krittivas' account above, he married 4 princesses, not 3? 

Another point - in Valmiki, Shatrughan went on to become the ruler of Madhupura after killing Lavanasura, so obviously, he didn't remain Bharat's 'servant'.  In one version of Adhyatma that I read, when he accompanied the horse in Rama's Ashwamedha yagna, he fought Lavanasura then and killed him, but instead of becoming king himself, he installed his son Subahu on the throne, and continues on the yagna, during which he battles Luv and gets wounded.

What does Krittivas have?  Does Shatrughan become the ruler of Madhupura himself, or does he crown his son?  Or is there just no mention of that feud w/ Lavanasura?

Shatrughan became the king of Madhupuri (Mathura, Krittivas told so) himself, & Lavan vadh didn't take place at the time of Ashwamedh yagna, it was done much before, at the time of Kush Luv's birth. That is written by Krittivas.

Okay, so essentially, it was identical to Valmiki, by the look of it
 
Incidentally, I once heard from someone that Shatrughan, when he was very young, killed a rakshasha called Ripu, and got the name Ripudamman as a result.  Is there any account of that in Krittivas?

No, there is no such story about Shatrughna. Ripu means enemy, & he is called Ripudaman/Ripusudan as a destroyer of enemies.

Okay

Was Mandavi ever separated from Bharat?  Both the serials have it, but it's not something I've ever read anywhere.  I mean, she could easily have lived w/ him in Nandigram, and while he may have denied her, I'd be interested as to whether any authors have it.  Does Krittivas have this account?

No, Krittivas has not written this explicitly, but it's only my guess/belief. We can see Bharat's life in Nandigram, & the description we get matches with a brmhachari's life. & a bramhachari never allows his wife to live with him. So it's quite natural & normal to think that Mandavi was separated from Bharat for those 14 years.

Well, that then is an assumption one is making, just like both the serials did, if it's not explicitly mentioned anywhere.  Nor is it mentioned that Bharat forbade Shatrughan from joining him, and made him remain in the palace.  Bharat is said to have lived like an ascetic, just like Rama did, but not as a Brahmachari.  Rama didn't live like a Brahmachari, although Lakshman did, so whether Bharat did or not is a matter of speculation, where anyone could be right, given the absense of any account by anybody.

Also, does Krittivas have the account about both the curses - Narad's & Bhrigu's - that caused Rama's 2 separations?  I mean, just b'cos Narad had cursed Vishnu once didn't mean that Bhrigu's curse had to be separate - they could have been overlaid and coincidental.  (Just like in the Mahabharat, both the rishis (Kanva, Vishwamitra, Durvasa, et al) and Gandhari cursed the destruction of the Yadavas, but they didn't have to be destroyed twice, the first one was adequate)

No, Krittivas didn't show any of the two curses. When Lakshman was returning Ayodhya after leaving Sita near Valmiki's ashram, Sumantra just told him that he knew this future of Ram-Sita previously, that's all. Unlike Valmiki Ramayan, Sumantra didn't tell him about Bhrigu's curse.

Thanks

This was once discussed in the Ramayan forum (around the time the original episodes regarding Sita's abduction took place) and it was pointed out that in Valmiki, there was no Lakshman rekha, and when people inserted it in, and on top of that, piled on statements about 'maryada rekha' which, once a woman crosses, she cannot cross back, it's a foundation for suppressing the freedom of women.  While Lakshman's intensions (as per this, and the Tulsidas version) was to protect Sita, the way it ended up being used was as a stick to signal women that if they dared cross that rekha, they'd have violated the maryada of their family/society/whatever, and lose the right to be respected, and certain protections that automatically accompanied it.

Given that no such convention existed in the millenia preceding it, and that women in both the Treta Yuga and the Dwapar Yuga were considerably more free to do things, I'd say that these medeaval introductions of Lakshman rekha into the Ramayan where they didn't hitherto exist (here, I'm not necessarily pinpointing either Krittivas or Tulsidas, but rather whoever originally came up w/ this Lakshman Rekha story) did a lot to degrade women, whereas their honor was hitherto much more respected.  As for the other instances, people today don't respect Indra for violating Ahalya, or the Ayodhyavasis for doubting Sita, or Ravan for abducting her, so I don't agree that those instances inspired people to suppress women as this invented incident did.

The term 'Maryada rekha' is used in Ramanand Sagar's serial only (I don't know if the NDTV Ramayan too has it), & that is also as Ravan's dialogue. Neither Krittivas nor Tulsidas has written this term, & they never used any comment/dialogue which can show this line as a maryada rekha. In the old serial Ravan told this to Sita only for threatening her, as well as to fulfill his intention, which is very natural for a demon like Ravan. But Lakshman never told this, he only requested his bhabi not to cross it for her safty. But Lakshman rekha is always respected as a symbol of protection in Bengal after Krittivas's Ramayan came; this rekha has been placed within the great idioms of Bengali, which still means 'protection' in every case of life. So being a Bengali, I can't support that Lakshman rekha influences people to take it as a maryada rekha. At least in Bengal, where this rekha concept was first brought by Krittivas, this idea has never been appeared that it can degrade women. If a large society like Bengal does not believe in this maryada rekha concept, then how can I agree with the fact that people in general think so? Besides, how can you think Lakshman so cruel that his line would prevent Sita to cross back? He was the only person in our Indian epics who took all risks of his own life to escape his sister-in-law from demon's hands, he could never be so rude with Sita. I believe that Sita could easily cross back if she wished or tried to do so. It was Ravan who prevented her to do so. He forcefully put her on his chariot. Neither Lakshman nor his representative wanted Sita's harm; they would not resist her to cross back. If Lakshman wanted to destroy her freedom, then his line even resisted her to cross it for the first time, isn't it? Besides, if his line was so important for him as a symbol of Sita's maryada, then why did he remain silent to Ram about this line? If he thought that Sita can't be further accepted by his brother/family/society only for crossing that line then why did he fight for her escape? & Sita was accepted finally by all, if the people of Ayodhya didn't want her purity's proof, then she remained on throne with full honor. Nobody pointed out the fact of crossing Lakshman rekha then. & he was Ram who wanted to leave her after Ravan vadh, not Lakshman (for disobeying his line), rather the later was hurt enough to see his bhabi's insult.

I don't know in which society people see this line as a maryada rekha & who misinterpret it (not in Bengal, I can confirm you) but guess those people has never thought about Ramayan's characters & perhaps they didn't try to realize them, so they believe in such unnecessary ideas. Any of two great poets have written this, so only people like them can think so & it's entirely their imagination. & I think we should not blame a great poet only for those people who don't even understand Ramayan's glory.  

Valid observations.  I clearly don't agree w/ the above depictions of Lakshman, rather, I have a problem w/ those who created such stories, including the Sagars
 

In Krittivas, I looked for the account of Bhashmalochan, and found it after Indrajit's death, not b4.  Also, Mahiravan's incident too happened after Indrajit's death. 

Yes, Mahiravan appeared after Indrajit's death, you are right. But Bhashmalochon came much before, at the time of crossing the bridge.

just wondering whether it was in any Krittivas translation (incidentally, are there any?) 

I had listened recently that Krittivas version has been translated in English, but couldn't find this till now.

Thanks. (Doesn't shatasta mean 27?  Or am I not reading you right?)

In 1 TV program on Durga puja a couple years ago, I recall someone saying that previously, it used to be celebrated in early February, but got shifted to the Dusshera time frame after Krittivas wrote his Ramayan. 

27 is 'saatash' in Bengali, not 'shatasta'. Krittivas used both terms 'astottaro-shato' ( or asto-uttaro-shato; asto=8, uttar=after & shato=100, so it means 108) & 'shatasta'(or shato+asta, means 100+8=108). So it's strongly 108. & Ram worshipped the Mahisasur-mardini form of Durga (as Krittivas used the names 'Chandi', 'Kaali' etc) in order to get the boon of win in war, not the Aadi Shakti or the unmanifested form as per Rehan says, so according to the rule of worshipping Mahisasur-mardini (manifested) form, 108 lotuses are needed, not 1000 or 1008.

Thanks for clarifying this so clearly
 
                     & yes, Durga puja was celebrated in spring (basanta) which was known as 'basanti puja' before Krittivas. In Krittivas, when Lord Bramha advised him to worship Durga, Ram answered, 'how it is possible? She is worshipped in spring. This is not the holy time to worship her, this is autumn", then Bramha advised him to perform 'akal bodhon' (worshipping in abnormal time) & this is followed now to follow Shri Ram's footprints. 
 
In Valmiki, Rama explicitly asks Lakshaman to leave Sita near Valmiki's ashram, and he asks Shatrughtan to visit Valmiki.  While there, on the night of KL's births, Shatrughan actually  meets Sita.

Does Krittivas' account match this?

In Krittivas too, Ram asks Lakshman to leave Sita near Valmiki's ashram. But here Ram didn't ask Shatrughan to visit Valmiki, Shatrughan went to visit Valmiki himself, while on the way to Mathura (Madhupuri). Yes, on the same day Sita gave birth to Luv Kush, but Valmiki ordered his disciples not to express this news to Shatrughan. Thus it was kept secret.

Okay, so Krittivas introduced the element of mystery that wasn't there in Valmiki?  Something that every a/c of the Uttarkand in popular art has since followed.
 
Btw- in Valmiki, Shatrughan heard about Luv-Kush's birth, & knew their parent's name too, but did not meet Sita (a famous scholar wrote that, he couldn't meet Sita as Ram didn't order him to do so).

Okay 

Vibhishan was immortal as per Brahma's boon, unless Jaimini Bharat disagrees.

Yes I know that, & I haven't read Jaimini Bharat so can't confirm whether it disagrees or not.

Thanks for filling in all the missing details Smile


Edited by _Vrish_ - 20 June 2011 at 1:16pm

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Hey Guys,
 
Enjoying your discussions a lot!Clap
 
I have a question about Lakshman Rekha though...in the Aranya Kand of Valmiki Ramayan, it does not explicity describe the Lakshman Rekha, but later on in the Yudh Kand, Mandodari eludes to it by telling Ravan, "You couldn't even cross Lakshman's Rekha, so how do you plan to kill him?" or something like that. I forgot the exact adhyaya, but I'll try to post it here when I find it.
 
And...the Maryada Rekha is something both RSR and ASR had, but like Sema said, it was as Ravan's dialogue. I don't think the dialogues given to Ravan or Kans can be taken seriously, as the real characters probably made up a lot of stuff to antagonize people during the actual story, so the Sagars gave such dialogues to them to make them seem more evil. The Maryada Rekha was probably never existent, but Ravan tried to convince Sita so that she would not go back and make it impossible for him to kidnap her...because if such a Maryada Rekha existed, how would Lakshman be protecting Sita? He would not create such a situation that if Sita crossed it just once accidentally, she would be unprotected forever. Lakshman was the kind of character who foresaw many things and tried to take care of them.

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.Vrish.

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Posted: 23 June 2011 at 4:51am | IP Logged
Janaki
 
Valmiki doesn't alude to Lakshman rekha @ all - Tulsi does.  But in this Krittivas version, it's explicitly described.
 
I think the thread that I referenced discussed it best, particularly Purvi's opinions.  Only thing I'd add to that - the depiction that Sita was shocked to recall that she couldn't re-enter that rekha once she had crossed it - exceeded all bounds of propriety.  This, though, was purely a Sagar invention - neither Tulsidas nor Krittivas had it.

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Posted: 24 June 2011 at 6:59am | IP Logged
Originally posted by _Vrish_

Janaki
 
Valmiki doesn't alude to Lakshman rekha @ all - Tulsi does.  But in this Krittivas version, it's explicitly described.
 
I think the thread that I referenced discussed it best, particularly Purvi's opinions.  Only thing I'd add to that - the depiction that Sita was shocked to recall that she couldn't re-enter that rekha once she had crossed it - exceeded all bounds of propriety.  This, though, was purely a Sagar invention - neither Tulsidas nor Krittivas had it.
 
Are you sure? I remember Mandodari referring to the Rekha in Yudh Kand...and dies Tulsidas write about the Rekha during Aranya Kand while it happened, or does he allude to it as well during the Yudh Kand? I recently got the RCM a few days ago, but haven't yet read it.
 
Yeah, I too did not like the Maryada Rekha aspect that the Sagars showed in both Ramayans, in all the old movies I saw depicting Ramayan, Ravan kidnapped Sita right after she crossed the Rekha and there was no convo afterwards, so Maryada Rekha never came into the picture. I think you're right that it's a Sagar invention, though why they did it I do not know.

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Posted: 24 June 2011 at 9:38am | IP Logged
@ Lalitha di,

Yes, Vrish is right. Valmiki never showed the Lakshman rekha. Tulsidas showed it but not in Aranyakand, it was narrated by Mandadori to Ravan only in Lankakand/ Yuddhakand (please read my 3rd post on page 1, I told it there too). & Krittivas showed it in Aranyakand.
& completely agree with you. Only Sagars showed this maryada rekha concept which I didn't like.



Edited by Urmila11 - 24 June 2011 at 9:43am

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Posted: 24 June 2011 at 1:32pm | IP Logged
Originally posted by Urmila11

@ Lalitha di,

Yes, Vrish is right. Valmiki never showed the Lakshman rekha. Tulsidas showed it but not in Aranyakand, it was narrated by Mandadori to Ravan only in Lankakand/ Yuddhakand (please read my 3rd post on page 1, I told it there too). & Krittivas showed it in Aranyakand.
& completely agree with you. Only Sagars showed this maryada rekha concept which I didn't like.

 
Oh, okay...so how did Valmiki write Sita Haran? Did Ravan just come into the ashram and snatch without any conversation? Because without Lakshman Rekha, what prevented him from going into the hut while Sita looked for food?Shocked


Edited by JanakiRaghunath - 24 June 2011 at 1:32pm

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In the meanwhile the Decahedron demon Ravana, who is all the while waiting for some lapse of Rama, neared Vaidehi in the getup of a sanyaasi. That disgraceful Ravana made advances in a graceful mien of Brahman almsman to Vaidehi who is thinking over her husband, like the slow moving Saturn making advance to Star Citra which will be ominous. Like a wellspring shrouded by grass, enshrouded in a decent getup of a Brahman friar, in a trice Ravana leeringly stood before of Vaidehi, the admirable wife of Rama. 

While standing before her then Ravana eyed at the auspicious wife of Rama, whose lips and teeth are fine, visage is shiny like a full moon, and who is presently tortured by her tearful lamentation and sitting in the straw-cottage, and he approached that lotus-petal eyed Vaidehi who is dressed in ochry silks, as that night-walker is gladdened at his heart for her solitude. He who is hit by the arrows of Love-god that king of demons Ravana, on seeing Seetha entered resonating the resonances of Vedic-hymns as precursory in seeking alms, and spoke these well-mannered sentences to her who is in solitariness. 

Ravana really acclaimed her who is an excellent one in all the three worlds, beaming forth with the beauty of her body, and who is like Goddess Lakshmi but for Divine-lotus as Her settle, for Seetha is devoid of her settling, namely Rama. "Glittering like the glitter of gold, silkened in ochry silks, you are like a lotus-tendril garlanded with divine lotuses as your ensemble, who are you?" Thus Ravanan started addressing Seetha 

The beautiful outfits on this lotus-stalk like Seetha are her mukha kamala, netra kamala, kara kamala, paada kamala... 'lotus-eyes, lotus-face, lotus-stalk like hands and lotus-feet and other limbs...' The word padmini also means a 'lake' besides the runner of lotus plant. The first compound is also read as: raupya kaancana aabhaa meaning 'shining like silver and gold...' but it is in limited mms and with very limited use.

"Oh, rosy faced one, are you the personified numen of Respect, Renown or Resplendence, or the Felicitous Lakshmi herself, or oh, curvaceous one, are you a nymphal Apsara, or the numen of Benefactress, or a self-motivated woman, or Rati Devi, the consort of Manmatha, the Love God. 

"Your teeth are evenly, smooth and their tips are like jasmine buds, and your whitish broad eyes are spotless, reddish at ends, and pupils are black. Your hips are beamy, thighs burly akin to elephant's trunks, and these two breasts of yours that are ornamented with best jewellery are rotund, rubbing and bumping each other, and they are swinging up and up, their nipples are brawny and jutting out, and they are smoothish like palm-fruits, thus they are covetable for they are beautiful. Oh, allurer, your smile is alluring, teeth are alluring, and your eyes allure, oh, beauty, your waist is palmful, your hair velvety, your breasts are jostling, and you rob my soul as a spate robs riverbank. 

"I have not hitherto seen any earthly female with this kind of features on the face of earth; or, a goddess - no; a gandharva female - no; yaksha female - no; kinnaraa female - no, none whosoever! I marvel why an excellent one in all the three worlds by her features, more so, fragile and youthful as yourself should be living here in the thick of forest. 

Such as you are you go back, let safety betide you, as you are unsuited to live in here, for this forest is the dwelling for ghastly demons who by their wish will be changing their guise. Delightful rooftops of skyscrapers, flourishing and richly fragranced pleasure-gardens of cities alone are meetly to you to saunter. 

Oh, beauteous lady, I opine that only best garlands, best scents, best foodstuffs, best clothing are meetly to you, oh, lady with black pupils, hence it is meet and right to you to have a best husband.

Or

"Getting at you, the garlands, scents, foodstuffs, or clothing, they all become the best, because you are the best beauteous one, as such, he alone becomes a best person who gets you as his wife, and it is meet and right to you to choose such a husband, [aside: me alone.] 

"Oh, curvaceous lady, who are you? Oh, one with an impeccable smile, do you belong to Rudraa-gods, or Marut-gods, or to Vasu-s? To me you are beaming forth like a goddess. 

"This is the dwelling-place of demons, and no goddess, nor a gandharva, nor a kinnara can arrive here, but how you have come here? Here, simians, lions, leopards, tigers, likewise other predators, bears, tigers, vultures will be moving. How you are not frightened from them? Being alone in this forest, oh, lady with a lovely face, how you are unafraid of horrendous and mighty elephants possessed of rut? 

"Oh, auspicious lady, who are you? Whose are you? Also from where are you? And being lonely, what for you are moving in dreadful Dandaka forest that is adored by demons?" Thus Ravana spoke to Seetha. 

When the wicked minded Ravana praised her in this way, Vaidehi the princess from Mithila has seen him who has arrived in the getup of Brahman and started to revere him with all the respects affordable to a casual guest. 

She firstly fetched a seat him, then invited him with water for feet-wash, and then said to him who looked gracious in his bearing, 'alms are ready.' 

Maithili explored him who arrived with the features of a Brahman, with a saffron-robe and alms-bowl, and finding no reason to refute him flatly, as he has come like a Brahman, she invited him as a Brahman.

Or

Maithili explored him who arrived with the features of a Brahman, with a saffron-robe and alms-bowl, and as he came with an unimperilling appearance of a Brahman, she invited him as she would ordinarily invite a real Brahman. 

"Oh, Brahman, this is the Darbha-grass-seat and you be seated comfortably, here is water, receive it for hand and feet wash, here is the forest grown victuals for your sake... dine on them relaxedly..." Thus Seetha said to Ravana. 

Ravana thoroughly observed that wife of the king, Maithili, when she invited him talking civilities contextual in inviting a guest, that too Brahman sanyasi, and he firmed up his mind to abduct her even forcibly, and started to dedicate himself for destruction. 

Then she looked forward for her shapely husband who has gone on a hunting game, and who must be returning along with Lakshmana, and though she looked intently she could only see the green backdrop of that great forest, but not Rama or Lakshmana.

When Ravana whose intention is to abduct her has enquired thus, then on the basis of his Brahman friar's mien Seetha informed about herself on her own. Thinking briefly that, 'he is a Brahman and an untimely guest, he will indeed curse me if he is not replied,' Seetha spoke this sentence. 

"I am the daughter of noble-souled Janaka, the king of Mithila, by name I am Seetha, and the dear wife and queen of Rama, let safety betide you. 

"On residing in the residence of Ikshvaku-s in Ayodhya for twelve years, I was in sumptuosity of all cherishes while relishing all humanly prosperities. 

"In the thirteenth year the lordly king Dasharatha deliberated together with his imperial ministers to anoint Rama as Crown Prince of Ayodhya. When Raghava's anointment was being organised my venerable mother-in-law known as Kaikeyi begged her husband Dasharatha for a boon. Restraining my veracious father-in-law by a good deed once done by her in his respect, Kaikeyi besought two boons from him, namely expatriation of my husband, and anointment of her son Bharata. 

" 'If Rama is anointed now, come what may I will not eat, sleep, or drink, and my life ends this way,' thus Kaikeyi was adamantine, and the king and my father-in-law entreated her who is nagging with meaningful riches, but she did not make good on that entreaty. 

"My great-resplendent husband was of twenty-five years of age at that time, and to me eighteen years are reckoned up from my birth.

"Rama - thus he is exalted in the world, an unambiguous, unblemished, unsullied one, and a broad-eyed ambidextrous one, who delights in bringing universal welfare, is my husband. 

"But Rama's father Dasharatha was lovesick for Kaikeyi and to fulfil her desired aspiration that great king did not anoint Rama. When Rama arrived in the presence of his father, Kaikeyi readily and decidedly spoke these words to my husband. 

" 'What your father has proclaimed, oh, Raghava, that may be heard from me. He said, 'let this thornless kingdom be accorded to Bharata. And you, oh, Kakutstha Rama, indeed have to inhabit the forests for nine plus five years, hence you repair to forests and redeem your father from the remorse of perjury.' 

"As an unfearing one from any quarter and as a resolute one in his pledge my husband Rama said 'so be it' to Kaikeyi and followed her dictate. My husband is evermore a renderer but not a recipient, and forever he speaks truth, and not the untruth, least of all. Oh, Brahman, this is the unalterable and unsurpassable vow of Rama. 

"He who is known as Lakshmana, a follower of virtue and steadfast in his commitment, followed Rama handling his bow as a helpmate, when Rama was proceeding to forests along with me. 

"Because Rama always abides in probity and resolutely vowed to it, he entered Dandaka forest in the aspect of a tufty haired saint along with me and his brother. Such as we are, oh, eminent Brahman, we three are moving about the impenetrable Dandaka forest just by our own mettle as we fell down from kingdom owing to Kaikeyi. 

"Be comfortable for a moment, here it is possible for you to make a sojourn, and soon my husband will be coming on taking plentiful forest produce, and on killing stags, mongooses, wild boars he fetches meat, aplenty. Such as you are, oh, Brahman, you may make mention of your name, parentage and caste, in their actuality. For what reason you are wandering in Dandaka forest lonesomely?" Thus Seetha questioned Ravana.

Ravana, the great-mighty king of demons, brusquely replied Seetha, the wife of Rama, while she is still speaking in this way. 

"Oh, Seetha, of whom all the worlds composed of gods, demons and humans are highly startled, I am that sovereign of hosts of demons, known as Ravana. On seeing you, oh, impeccable one, glittering with golden complexion and attired in ochry-silks, I derive no pleasure in my wives. 

"You become my prime queen above all the choicest women with superior status, whom I have appropriated from here and there. 

"Nestled on a mountaintop my great city known as Lanka is there in the midst of an ocean and all over encompassed by an ocean. Oh, Seetha, there you can saunter in pleasure-gardens along with me, and oh, lady with resentment, you will not think back to this forest-living, at all events. 

"Oh, Seetha, if you become my wife five thousand handmaidens adorned with ornaments of every description will be in your attendance." Thus Ravana said to Seetha. 

When Ravana said in this way, Seetha the daughter of Janaka, a flawless one by her physique, dishonoured and replied that demon. 

"I have avowed to adhere to such a husband Rama, who is inflexible like a sturdy mountain, comparable to lordly Indra, unshakable like a vast ocean. 

"He who is enriched with all endowments, and who is like a banyan tree with its surmounted orbicularity, the high-minded one with truthfulness alone is his target, and I am avowed to adhere to such a Rama. 

"He who is ambidextrous, broad-chested, supreme among men, and a lion-like person with the strides of prancing lion, and I am avowed to adhere to such a Rama. 

'His dexterity is evident from the moment he started to save the order of universe, at the time churning Milky Ocean, becoming Mohini, becoming a Fish, a Tortoise etc. His strides are evident, when he as a dwarfish boy strode all the three worlds. As a lion-man, he tore the very stomach of the evil and now he is striding like a prancing lion towards you, for you alone are the prey for that lionised human incarnation...'

"He who is a valiant one with a face like that of full-moon, a prince with his self-conquered, and he who is expressly acclaimed and effectively armed, and I am avowed to adhere to such a Rama. 

'He is a valiant person and he confronts, if need be, his enemies straightforwardly, about which you have heard when your Khara, Dushana, and others are eliminated by him... but you are sneaky and slithery... you are ever a thief, never a valiant one... his face is like a pleasant full-moon, at any given opportunity, while yours is revulsive... and you are like the eclipsing planet Rahu or Ketu, whose effect lasts a few minutes... he is expressly acclaimed for his welfare activities and of course, you are also expressly acclaimed, but, only for your ill-faring actives... the senses of an yet to be crowned prince will be like the unbridled horses... but my husband conquered his own senses like an uncrowned sagacious emperor... while you, though you declare yourself as the monarch of demons, there is not even an iota of self-righteousness in you, befitting even to a petty king... then where is the question of your majesty, monarchy, or sovereignty...'

"You being a fox you woo me who am an absolutely inaccessible lioness? Why wooing, it is impossible for you to touch me as with the untouchable Shine of the Sun. 

"You who are an ill-fated demon, oh, demon, by your wooing the dear wife of Raghava, thus you must be visualising many golden trees, undeniably. 

"Do you wish to twitch fangs from the mouth of a ravenous lion, the expeditious challenger of animals, and from the mouth of a rebounding venomous serpent. 

"Do you wish to steal away the massive Mandara Mountain by the sleight of your hand, but how do you wish to decamp healthily without consuming lethal poison? 

"If you wish to override the dear wife of Raghava, then it is as good as wishing to deeply scrape your eyes with needlepoint, and licking the razorblade with your tongue. You who wish to bitterly intimidate the dear wife of Rama are as good as the one who wish to swim an ocean arraying a boulder around his neck, and with a pair of hands you wish to steal away both the Sun and Moon? "You who wish to abduct me with an auspicious legend as the wife of Rama, thus you wish to steal away a glowing fire in a cloth-bundle, though evincing it to be highly flaming?

"You who wish to override the befitting and selfsame wife of Rama, are wishing to tread on the needle-sharp spikes of iron spears. 

"Which odds are there between a lion and a fox in a given forest, which odds are there between a turbid-rivulet and an ocean, and which odds are there between a fine-wine and sour-gruel, likewise you are also at odds with the son of Dasharatha. 

"Which imparity is there among the metals of gold and lead, which imparity is there among the waters of sandalwood and sewage, which imparity is there between an elephant and a wildcat of forests, such an imparity exists between you and the son of Dasharatha. 

"Which dissimilarity obtains betwixt a crow and an eagle, which dissimilarity obtains betwixt a waterfowl and a peacock, which dissimilarity obtains betwixt a swan and a falcon living in forest, such a dissimilarity obtains betwixt you and the son of Dasharatha. 

"Even if you steal me away now, later when Indra similar Rama posits himself with his bow and arrows in hand on the battlefield, you cannot live on, and in the meanwhile you cannot digest me, as with a diamond swallowed along with a fly." Thus Seetha gave her vent to her disdainful feelings towards Ravana. 

When Seetha spoke thus Ravana is embittered, and knitting his eyebrows he indeed spoke these rudish words to Seetha. 

"I am known as Ravana, oh, lady with superb complexion, let safety betide you, the highly valorous and ten-headed stepbrother of Kubera. I am that Ravana at whose sight all the gods together with gandharva-s, evil-spirits, birds and snakes will always be frightened and fleeing, as with the people frightened and fleeing from death. I am that Ravana who when infuriated for some other reason took up a duel with Kubera, his brother from stepparent, wherein that Kubera is set up against and completely trounced in a combat. I am that Ravana by whom Kubera, the god for Wealth-Management whose vehicular transport is handled by humans, is tormented fearfully and made to completely abandon his wealthiest place which is presided over by him till then, and I am the one who made that Kubera to flee to the excellent Mt. Kailash where he is somehow living, because I will not cause any harm on Mt. Kailash as I hold it sacred. 

"I am that Ravana, oh, auspicious lady, who just by his valour acquired Kubera's auspicious aircraft known as Pushpaka, whose pilotage is just by the wish of its aviator, with which I will be travelling in skies. Just by seeing rancour-shot face of mine, oh, Maithili, all the gods will quickly shoot off, even if Indra is leading them, then where is the question of their confronting me. Where I will be staying there the Air-god wafts doubtfully, lest his gusts and blasts may hurt me, and the Sun also effectuates his singeing sunbeams as cooling moonbeams, lest I may abduct his wife Prabha, the Sunshine. At places where I will be staying or freely moving there the leaves of trees will be less of rustle, lest I may wilt them up, and there the gush of water of rivers too will quieten, lest I may dry them up. 

"My magnificent city known as Lanka is there on the other shore of the ocean, plethoric with all kinds of amenities, as well as with ghastly demons, which city will be on par with Indra's Amaravati, but for meekly gods and meaningless souls. That gorgeous city is completely walled in with compound walls that are adorned with whitish silver, and its palace-chambers are golden, and its archways are fully jewelled with lapis jewels. It is encumbered with elephants, horses and chariots, well sounded by the sounds of trumpets, and with trees which yield fruits that fulfil all the savours, and it is bedecked with chirrupy pleasure-gardens. 

"Oh, princess, oh, self-respectful lady, if you reside there together with me, h, Seetha, then you will not think of yourself as one from among human females.

"Revelling in humanly luxuries, over and beyond in heavenly luxuries also, you will not recollect humanly Rama, whose longevity is lessened. 

'You will not count yourself as a human female, if you come over to Lanka and enjoy the humanly and heavenly luxuries, which I, as a humble servant of yours, will offer...'

'you will stop thinking about humans and other humanly affairs, and you also will not think of Rama alone, but you will think about us, the accursed demons, the dependents and servants of the Supreme Person, Vishnu... and in doing so, your thinking shall lead towards our release from this accursed demon-hood...' Maheshvara Tiirtha.

"Though Rama is the eldest son, king Dasharatha established his dear son Bharata as king, and because Rama is spineless he is put to flight to forests, and now, what is he and what am I, in matter of sovereignty.

'you are Goddess Lakshmi, an inner-ruler in all beings... though Dasharatha was uninterested to select Bharata you made Dasharatha, as his inner force, to select a spineless Bharata, and Bharata is established on the throne by Dasharatha, through you... besides, though Dasharatha was disinterested to send his dear eldest son Rama to forests, you as Dasharatha's inner force, made Dasharatha to send Rama, the eldest, best, and the only ruler of people, namely Rama, [as said in Vishnu's Thousand names,] to forests for the elimination of demons, and thereby to release us from our accursed being... hence you, as inner force of everybody, have to come with me, if Rama's incarnation is to yield its results...' Maheshvara Tiirtha.

"Rama is subverted from kingdom, thus dwindled is valour, thus winded down is his anima, thus he has become a pitiable one, thus he became an ascetic as nothing else is there for him to undertake, oh, broad-eyed lady, what do you aspire to do with such a Rama? 

'He who has snubbed down all enemy kingdoms, where enemies are not earthly enemies, and as he has no duality in his deeds, won't you make over this request of mine, in welcoming you to Lanka, to him...' Tiirtha.

"I, the king of all the demons, am hit by the arrows of Love-god and came to you in love, and instead of beseeching me to love you, your rejection and speaking this way, is unapt of you.

Or

"Although I am the king of all the demons, on seeing you I am hit by the arrows of Love-god and came to you, thus you love me... but rejecting me this way is unapt of you, as you alone will be loosing heavenly comforts, if you reject me. 

"I may be a king of all the demons in universes, but I am a zealotry devotee of yours... but deeming me to be one who is hit by the arrows of Love-god and thus speaking nonsense... this way of your thinking of me and speaking to me, is unapt of you in the right your mind...' Maheshvara Tiirtha.

"Oh, modest lady, on refusing me you surely become remorseful like Uurvashi who once kicked Puruurava with her feet. 

"He that Rama is merely a human, and in war he equals me not by my finger, oh, richly colourful lady, and I chanced here merely by your serendipity, thus you honour me and my desire to possess you..." Thus Ravana spoke to Seetha. 

"In battlefield none can match that Rama even by his little finger, for He is none other than Vishnu, and such a Vishnu chanced here in the human incarnation as Rama, and let fortune betide me and let that Rama arrive in my Lanka, and you be instrumental to his arrival, then you may hold that Rama in high honour... for all this to happen first you come with me..." Maheshvara Tiirtha.

Vaidehi who is spoken thus is infuriated on her part and with her eyes bloodshot spoke these bitter words to the king of demons in that lonely lace. 

"How you wish to commit sins although saying that Kubera, a god reverenced by all of the gods, is your brother? All the demons will perforce get completely destroyed, oh, Ravana, for whom you the cruel and culpable one with uncontrolled senses is the king, and you will be blameworthy for the elimination of righteous demons like Vibheeshana, et al. 

"It may be possible to live after abducting Shaci Devi, the wife of Indra, somehow and anyhow there will be no liveability after abducting me, the wife of Rama. 

On hearing Seetha's words that valorous ten-headed Ravana loudly clapped in dissent for once and divulged his very mighty body. 

These beings, including Hanuma, change into titanic form when they are infuriated. A cruel aspect minus anger is not in consonance with each. Thus, Ravana got wild first, but he does not want to hide his reality before his Goddess Lakshmi, hence he divulged his real aspect. Maheshvara Tiirtha.

That wordsmith Ravana again spoke these words to Maithili, "Perhaps you have not heard about my valour and vanquishes in all your madness for Rama. 

"Standing on the sky I can lift up the earth with two of my arms, I can completely gulp down any ocean, standing in war I can even put the Death to death. Indeed, I can split the Sun and splinter the earth with my splitting arrows, oh, mad woman, I can assume any form as I wish, and endow any wish you wish, such as I am, I must be your husband, behold me." So said Ravana when revealing his real nature. 

While the infuriated Ravana is saying in that way his eyes which by themselves are torchlit in their shine have became further bloodshot and blackened at their edges. Immediately discarding the gentle form of a Brahman friar, that younger brother of Kubera, Ravana, assumed his own ferocious form which is similar to the form of Terminator. That celebrated Ravana whose eyes are bloodshot as he is ensorcelled by desperate fury transmuted his form into a tend-faced, twenty-armed night-walker wearing golden ornaments of purified gold and appearing as a black tempestuous cloud. On discarding that guise of a Brahman friar that sovereign of demons Ravana educed his own physique and then that mighty bodied one attired in reddish clothing stood before Maithili observing that gem of a lady. 

He stood before her showing his mighty physique, expecting her to yield on seeing such a magnificent manly physique, which dissimilar to the girlish physique of her husband Rama.

She whose tresses are glossily blackish until their ends, and who has on her glittering jewellery and silken-ochry-sari, whereby who is imperceivable like sun's glaring shine, to such Maithili Ravana spoke. 

"If you wish to have a husband of well-renown in three worlds you seek shelter in me, oh, high-hipped lady, I alone will match up to you as husband. Ultimately you have a much-lauded husband in me, as such you oblige me, and I will not cause any displeasure to you at any point of time. Let your heart refrain from that humanly Rama and you start bringing round your heart towards me. 

"Oh, halfwitted lady, you who deem yourself a highly intellectual lady, listen, that mindless Rama who just by a word of a woman forebode kingdom along with all of his amiable people, and lives in this forest where the predators are on the prowl, thus he who is spurned off from kingdom, ungainful are his purposes, and who is even a short-lived human, I wonder by what merits you are impassioned for such a Rama?" Thus Ravana spoke to Seetha. 

On saying that sentence to Maithili, who by herself is a nice talker and who is a proper one for addressing with nice words, that verily evil-minded demon Ravana maddened by lust drew nigh of Seetha and grabbed her, as Budha, the Jupiter grabs the Star Rohini in firmament. 

What happened to the lakshmaNa rekha? 'A boundary drawn by Lakshmana when he departed Seetha in search of Rama?' Some discussion about this is there in the endnote. Here, even though Ravana is su duSTa aatmaa, kaama mohitaa 'a very wicked souled and lustily crazed...' it is all for other women, but not towards Seetha. And thus he caught hold of Seetha, as the planet Budha, Jupiter, the son of Moon catches his own Star mother Rohini, a dear wife the Moon, reverentially. Maheshvara Tiirtha. Later commentators rejected this saying that, if it were to be so, then Ravana has Oedipus complex.

He that Ravana grabbed the lotus-eyed Seetha on lifting her up with his left hand at her plait of hair at nape, and with his right hand at her thighs. 

On seeing him who grabbed Seetha, who has incisive fangs, mightily armed and who is shining forth like a mountain crest and similar to Death, the forest deities quickly fled away terrorised by his terrorism. 

Then the miracle-air-chariot of Ravana which is miraculously designed to appear and disappear at the wish of its master, yoked with miraculous mules, and built with its golden wheels and parts, appeared afore Ravana braying noisily. Then he whose voice is strident that Ravana lifted her up by her waist and got Vaidehi up on the air-chariot intimidating her with bitter words. 

Agonised with anguish when gone into the captivity of Ravana, she that glorious Seetha wailed loudly for Rama saying 'oh, Rama,' which Rama has gone deep into the forest by then. Ravana who is infatuated with lust picked her up, which lady is disinclined for any kind of sensuality and who is verily writhing like the wife of King Cobra, and then he surged skyward and flew off with her in his air-chariot.

While that lord of demons is abducting her in the skyway, Seetha became frenzied with bewildered faculties and then bawled stridently like a hysterical person. 

"Haa, greatly dextrous Lakshmana... oh, rejoicer of your mentor... you are incognisant of me who am being abducted by this demon who is a dissembler. 

Seetha tongue-lashed this Lakshmana alone in the earlier chapters and him alone she is addressing now, that too firstly, before calling Rama, that too addressing as 'dextrous one...' Is she self-contradictory? Not so, 'Lakshmana is the one who can protect even the self-reliant Rama, then where is the question of his not protecting Seetha from any calamity?' is her reasoning. On the other hand, Lakshmana left the hermitage just now, so he must be within earshot, while Rama went into deep of the forest long back.

"Oh, Raghava, you have relinquished your high-life, happiness, and riches for the sake of righteousness, and though you avowed to protect your observants, you are unobservant of me who am being abducted by the unrighteousness itself. Oh, enemy-inflamer Rama, I reckon that you are an absolute controller of uncontrollable beings, I wonder why you are not controlling this kind of sinner, Ravana, indeed?" This is how Seetha started her cry in wilderness. 

"Indeed, the result for an evil act will not be apparent instantaneously. Even the time becomes a factor in the matter of cause and effect, as with the crops becoming cookable after certain time lag." Thus, she is addressing Ravana now. The Time has battered your brains and as an infringer you have undertaken this particular exploit, whereby you will get a devastating and life-ending tribulation from Rama." Thus, she upbraided Ravana. An honest wife of a glorious one who aspires nothing but honesty, such a wife of Rama as I am, I am being abducted, thus the aspiration of Kaikeyi and her kinfolk has now come true. Oh, god!" Thus, she soliloquised. 

"I call the attention of the flowered Karnikaara trees of Janasthaana, you inform Rama that Ravana is thieving Seetha." Thus, she is addressing the woods and others on the ground from air-chariot. I pray you who are with the bustle of swans and saarasa water birds, oh, River Godavari, you promptly tell Rama that Ravana is thieving Seetha. 

"I also venerate you, the sylvan deities that travel in this forest with diverse trees or, those that abide on the treetops, you may please inform my husband that I am being stolen. 

"Or, over there, some few beings that are living over there on the ground below, I seek shelter of all the flocks of birds and hoards of animals, and I pray you to convey this news. 

Seetha firstly appealed to the trees frenziedly. But reasoning herself that the trees can tell only when Rama comes to them, for they cannot move, and then she appealed to River Godavari and her swans. Presuming that the water loving water birds may not penetrate the deep forest, and then she appealed the sylvan deities presiding on the treetops. Again presuming that these sylvan deities of forests may not be able to see through the thick of forest, she is now asking the animals and birds that usually move on the ground, to locate Rama. This entire criss-cross thinking has happened within split seconds.

"Inform my husband about his dear and loftier wife than his lives, saying that, 'helpless Seetha is stolen by Ravana.' If that ambidextrous Rama comes to know about me, even if I am taken to heavens, or, even if I am impounded by Death, that great-mighty Rama brings me back, on aggressing against all of the gods in heaven, or, against Yama, the Death God." Thus, she appealed to one and all, but in vain. 

She that wide-eyed Seetha who is highly anguished and bewailing with pitiable words then with a wide-eyed expectancy saw the eagle Jatayu perching on a tree. She that well-waisted lady who has gone into the captivity of Ravana craned and stared at the eagle, and worsted by fear she shrieked squeakily with a stuttering voice that is walloped with anguish. 

"Oh, fatherly Jatayu, see me, like an orphanized one I am pitiably abducted by this lord of demons with sinister deeds. It is impossible for you to forestall this merciless night-walker, for he is formidable, shining forth with cunning conquests, also thus this wicked minded one is with weaponry. Oh, Jatayu, everything about my abduction shall be narrated to Rama, or to Lakshmana, as it has happened in its entirety." Thus Seetha supplicated Jatayu. 

Nobility will not seek help selfishly; if help is sought that way, the seeker instantly becomes an ignoble, falling from the heights of personal nobility. Seetha may be an impetuous lady but if she talking to a noble elderly person or being, she talks judiciously in all her humbleness. Here she is not asking Jatayu to wage a war against Ravana to save her. She is asking Jatayu to convey the news of her abduction to Rama, because as an old eagle, as old as her father-in-law, Jatayu may not fight back this Ravana successfully. Besides, Ravana is with weaponry and a cunning warrior. Jatayu may be a powerful eagle, but if it comes to weapons and missiles, a natural being cannot withstand the artificial ammunition of war. Hence, visualising the danger in Jatayu's attempting any combat with Ravana, she is asking him to be the carrier of news, as all the trees, river and her birds, sylvan deities, and the other birds and animals are not heedful of her request, and this eagle alone is beheld, besides being an old acquaintance.

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lola610

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Posted: 24 June 2011 at 4:57pm | IP Logged
^^ Thanks for sharing this Vrish! Reserved for comments on selected portions from it. Hopefully I get a chance to edit while it's still relevant :/

Originally posted by _Vrish_

When Ravana said in this way, Seetha the daughter of Janaka, a flawless one by her physique, dishonoured and replied that demon. 

'His dexterity is evident from the moment he started to save the order of universe, at the time churning Milky Ocean, becoming Mohini, becoming a Fish, a Tortoise etc. His strides are evident, when he as a dwarfish boy strode all the three worlds. As a lion-man, he tore the very stomach of the evil and now he is striding like a prancing lion towards you, for you alone are the prey for that lionised human incarnation...'

"If you wish to override the dear wife of Raghava, then it is as good as wishing to deeply scrape your eyes with needlepoint, and licking the razorblade with your tongue.

-------------------------------------------------------------------------------------------

When Seetha spoke thus Ravana is embittered, and knitting his eyebrows he indeed spoke these rudish words to Seetha.

"Oh, princess, oh, self-respectful lady, if you reside there together with me, h, Seetha, then you will not think of yourself as one from among human females.

'you will stop thinking about humans and other humanly affairs, and you also will not think of Rama alone, but you will think about us, the accursed demons, the dependents and servants of the Supreme Person, Vishnu... and in doing so, your thinking shall lead towards our release from this accursed demon-hood...' Maheshvara Tiirtha.

'you are Goddess Lakshmi, an inner-ruler in all beings... though Dasharatha was uninterested to select Bharata you made Dasharatha, as his inner force, to select a spineless Bharata, and Bharata is established on the throne by Dasharatha, through you... besides, though Dasharatha was disinterested to send his dear eldest son Rama to forests, you as Dasharatha's inner force, made Dasharatha to send Rama, the eldest, best, and the only ruler of people, namely Rama, [as said in Vishnu's Thousand names,] to forests for the elimination of demons, and thereby to release us from our accursed being... hence you, as inner force of everybody, have to come with me, if Rama's incarnation is to yield its results...' Maheshvara Tiirtha.

"He that Rama is merely a human, and in war he equals me not by my finger, oh, richly colourful lady, and I chanced here merely by your serendipity, thus you honour me and my desire to possess you..." Thus Ravana spoke to Seetha. 

"In battlefield none can match that Rama even by his little finger, for He is none other than Vishnu, and such a Vishnu chanced here in the human incarnation as Rama, and let fortune betide me and let that Rama arrive in my Lanka, and you be instrumental to his arrival, then you may hold that Rama in high honour... for all this to happen first you come with me..." Maheshvara Tiirtha.

-------------------------------------------------------------------------------------------------------

Vaidehi who is spoken thus is infuriated on her part and with her eyes bloodshot spoke these bitter words to the king of demons in that lonely lace. 

"How you wish to commit sins although saying that Kubera, a god reverenced by all of the gods, is your brother? All the demons will perforce get completely destroyed, oh, Ravana, for whom you the cruel and culpable one with uncontrolled senses is the king, and you will be blameworthy for the elimination of righteous demons like Vibheeshana, et al. 

-------------------------------------------------------------------------------------------

"Oh, halfwitted lady, you who deem yourself a highly intellectual lady, listen, that mindless Rama who just by a word of a woman forebode kingdom along with all of his amiable people, and lives in this forest where the predators are on the prowl, thus he who is spurned off from kingdom, ungainful are his purposes, and who is even a short-lived human, I wonder by what merits you are impassioned for such a Rama?" Thus Ravana spoke to Seetha. 

-------------------------------------------------------------------------------------------

"Oh, fatherly Jatayu, see me, like an orphanized one I am pitiably abducted by this lord of demons with sinister deeds. It is impossible for you to forestall this merciless night-walker, for he is formidable, shining forth with cunning conquests, also thus this wicked minded one is with weaponry. Oh, Jatayu, everything about my abduction shall be narrated to Rama, or to Lakshmana, as it has happened in its entirety." Thus Seetha supplicated Jatayu. 

Nobility will not seek help selfishly; if help is sought that way, the seeker instantly becomes an ignoble, falling from the heights of personal nobility. Seetha may be an impetuous lady but if she talking to a noble elderly person or being, she talks judiciously in all her humbleness. Here she is not asking Jatayu to wage a war against Ravana to save her. She is asking Jatayu to convey the news of her abduction to Rama, because as an old eagle, as old as her father-in-law, Jatayu may not fight back this Ravana successfully. Besides, Ravana is with weaponry and a cunning warrior. Jatayu may be a powerful eagle, but if it comes to weapons and missiles, a natural being cannot withstand the artificial ammunition of war. Hence, visualising the danger in Jatayu's attempting any combat with Ravana, she is asking him to be the carrier of news, as all the trees, river and her birds, sylvan deities, and the other birds and animals are not heedful of her request, and this eagle alone is beheld, besides being an old acquaintance.



Edited by lola610 - 24 June 2011 at 5:37pm

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