A Classical Dictionary of Hindu Mythology and Religion, Geography, History, and Literature c5.1476

Language: English

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Preparations were made at Ayodhyā for the inauguration of Rāma as successor to the throne. Kaikeyī, the second wife of Dasa-ratha, and mother of Bharata, was her husband’s favourite. She was kind to Rāma in childhood and youth, but she had a spiteful humpbacked female slave named Mantharā. This woman worked upon the maternal affection of her mistress until she aroused a strong feeling of jealousy against Rāma. Kaikeyī had a quarrel and a long struggle with her husband, but he at length consented to install Bharata and to send Rāma into exile for fourteen years. Rāma departed with his wife Sītā and his brother Lakshmana, and travelling southwards, he took up his abode at Chitra-kūta, in the Dandaka forest, between the Yamunā and Godāvarī. Soon after the departure of Rāma, his father Dasa-ratha died, and Bharata was called upon to ascend the throne. He declined, and set out for the forest with an army to bring Rāma back. When the brothers met there was a long contention. Rāma refused to return until the term of his father's sentence was completed, and Bharata declined to ascend the throne. At length it was arranged that Bharata should return and act as his brother's vicegerent. As a sign of Rāma's supremacy Bharata carried back with him a pair of Rāma's shoes, and these were always brought out ceremoniously when business had to be transacted.

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Rāma passed ten years of his banishment moving from one hermitage to another, and went at length to the hermitage of the sage Agastya, near the Vindhya mountains. This holy man recommended Rāma to take up his abode at Panchāvatī, on the river Godāvarī, and the party accordingly proceeded thither. This district was infested with Rākshasas, and one of them named Sūrpa-nakhā, a sister of Rāvana, saw Rāma and fell in love with him. He repelled her advances, and in her jealousy she attacked Sītā. This so enraged Lakshmana that he cut off her ears and nose. She brought her brothers Khara and Dūshana with an army of Rākshasas to avenge her wrongs, but they were all destroyed. Smarting under her mutilation and with *spretae injuria formae*, she repaired to her brother Rāvana in Lankā, and inspired him by her description with a fierce passion for Sītā. Rāvana proceeded to Rāma's residence in an aerial car, and his accomplice Mārīcha having lured Rāma from home, Rāvana assumed the form of a religious mendicant and lulled Sītā's apprehensions until he found an opportunity to declare himself and carry her off by force to Lankā. Rāma's despair and rage at the loss of his faithful wife were terrible. He and Lakshmana went in pursuit and tracked the ravisher. On their way they killed Kabandha, a headless monster, whose disembodied spirit counselled Rāma to seek the aid of Su-grīva, king of the monkeys.

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The two brothers accordingly went on their way to Su-grīva, and after overcoming some obstacles and assisting Su-grīva to recover Kishkindhyā, his capital, from his usurping brother Bālin, they entered into a firm alliance with him. Through this connection Rāma got the appellations of Kapi-prabhu and Kapi-ratha. He received not only the support of all the forces of Su-grīva and his allies, but the active aid of Hanumān, son of the wind, minister and general of Su-grīva. Hanumān’s extraordinary powers of leaping and flying enabled him to do all the work of reconnoitring. By superhuman efforts their armies were transported to Ceylon by “Rāma’s bridge,” and after many fiercely contested battles the city of Lankā was taken, Rāvana was killed and Sītā rescued. The recovery of his wife filled Rāma with joy, but he was jealous of her honour, received her coldly, and refused to take her back. She asserted her purity in touching and dignified language, and determined to prove her innocence by the ordeal of fire. She entered the flames in the presence of men and gods, and Agni, god of fire, led her forth and placed her in Rāma’s arms unhurt. Rāma then returned, taking with him his chief allies to Ayodhyā. Re-united with his three brothers, he was solemnly crowned and began a glorious reign, Lakshmana being associated with him in the government. The sixth section of the Rāmāyana here concludes; the remainder of the story is told in the Uttara-kānda, a subsequent addition.

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The treatment which Sītā received in captivity was better than might have been expected at the hands of a Rākshasa. She had asserted and proved her purity, and Rāma believed her; but jealous thoughts would cross his sensitive mind, and when his subjects blamed him for taking back his wife, he resolved, although she was pregnant, to send her to spend the rest of her life at the hermitage of Vālmīki. There she was delivered of her twin sons Kusa and Lava, who bore upon their persons the marks of their high paternity. When they were about fifteen years old they wandered accidentally to Ayodhyā and were recognised by their father, who acknowledged them, and recalled Sītā to attest her innocence. She returned, and in a public assembly declared her purity, and called upon the earth to verify her words. It did so. The ground opened and received “the daughter of the furrow,” and Rāma lost his beloved and only wife. Unable to endure life without her, he resolved to follow, and the gods favoured his determination. Time appeared to him in the form of an ascetic and told him that he must stay on earth or ascend to heaven and rule over the gods. Lakshmana with devoted fraternal affection endeavoured to save his brother from what he deemed the baleful visit of Time. He incurred a sentence of death for his interference, and was conveyed bodily to Indra’s heaven.

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Rāma with great state and ceremony went to the river Sarayū, and walking into the water was hailed by Brahmā’s voice of welcome from heaven, and entered “into the glory of Vishnu.”