Ramayan Sage Valmini Recalls History and Writes Part 2

Narada told Valmiki the Ramayana before ascending to his dwelling in the heavens. Valmiki continued to the banks of the river Tamasa, which flowed close to the river Ganga, shortly after Narada left. He remarked to his disciple, “Bharadvaja!” as he watched its lovely rivers flow calmly and serenely. Take a look at this river’s crystal-clear waters and its banks. This sacred location is just as pure as a good man’s mentality. I’ll take a bath in it. Bring me my bark robe and set the pitcher down. Rested, Valmiki took a leisurely stroll around the vast sylvan glades, marvelling at the display of nature’s diverse splendours. Valmiki noticed a frolicking couple of Krauncha birds as he cast his look around, delightfully enjoying each other while blissfully unaware of the outside world. A happiness that would soon be destroyed by the savage arrow of a hunter who hunted them and harboured an equal amount of animosity for all creatures. The hunter shot at the male bird, which fell to the ground dead, unaware of his wrongdoing and callously ignoring their affection. The female bird crooned in great grief as she looked upon her lover laying motionless on the woodland floor, stunned at a death that had occurred with the suddenness of lightning. Her crying was pitiful as she lamented leaving her nestmate behind.

Having seen everything that had occurred, Valmiki was moved to compassion.

He suddenly broke into a lyrical sonnet that appeared to flow out of him without any conscious effort. Dear Fowler! The male of a pair of Krauncha birds was brutally murdered by thee while they were having fun. You will always be tarnished because of that. Your life will wilt before its time in the same way that you ended the bird’s life before it should have. After speaking his versed curse, Valmiki reflected, “What has overtaken me? Why did I curse another person? Was the bird’s forlorn cries a result of my sorrow or did they have a deeper significance? Some remarks have naturally slipped out of my mouth as a result of the sadness of a dead bird. They can be performed in the style of a song with the accompaniment of string instruments because they are structured to follow a metre, therefore let’s call them “slokas.”

Valmiki arrived at his hermitage while considering his beautiful words and the circumstances that had transpired. He was studying sacred literature with his followers when the most radiant manifestation of Brahma materialised in front of him. The four heads of the universe’s creator and master of the Vedas allowed for easier recitation of the four Vedas. Valmiki curtsied in reverent adoration and performed all the customary procedures of devotion in order to restrain his joyously flying mind that was awestruck by the great Brahma’s splendid presence. Brahma, the all-powerful being, requested Valmiki to join him as he took a seat. The sage was still preoccupied with memories of the Krauncha bird’s demise as he sat there. Uninvited thoughts of his own response to that catastrophe began to flow, and he softly hummed the sloka that came out of his mouth.

Valmiki was addressed by Lord Brahma, who said with a smile, “What you have written is unquestionably a sloka, and those words came from you at my command. Write the account of Rama, who is renowned for his righteousness, virtue, and intelligence as well as his unwavering resolve, in the manner Narada taught you. There won’t be any error or falsehood in the epic you’re about to write. So, start reading about Rama, Lakshman, Sita, Bharata, and the rakshasas. With my blessing, you will learn about all of their activities and ideas. The story will be written in slokas with the same metre that will torment you for days. The Ramayana, the story of Rama, will survive for as long as there are mountains and rivers on this planet. You will continue to reside in the higher realms for as long as Rama’s story endures, and you are free to travel wherever you like in the underworld and Brahmaloka for as long as your work, the Ramayana, is remembered in this world. Then the Lord Creator disappeared, leaving Valmiki and his followers in a state of confusion.

This four-part couplet, with an equal number of syllables in each portion, rose to greater glory as a result of its frequent recitation. Valmiki, who was extraordinarily clever and creative, decided to write the epic poem Ramayana entirely in the metre that had divinely occurred to him. He then wrote hundreds of endearing verses, each with an equal number of brilliantly phrased syllables. The story of Rama and the killing of the ten-headed Ravana is told in a meaningful and meter-conforming manner, with musical “Sandhis” and sentences made up of lucid meaningful phrases. The story’s sound and meaning are both pleasing to the ear and captivating to the heart.

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Valmiki was so moved by the Rama story that the sage Narada told him that he immediately began to write it. After completing Achamana, Valmiki sat on Kusha grass and folded his hands, calling upon the energies of his penance, which allowed him to see a variety of historical occurrences. The great Valmiki beheld in his mind’s eye the joys, experiences, and endeavours of Rama, Lakshmana, Sita, King Dasaratha, his wives, and his realm. He described incidents and their effects, weaving them into the life and narrative of a personification of dharma whom the world will one day worship as a deity. He witnessed the holy Rama, constrained by truth and justice, going through hardships, entering Dandakaranya, followed by his devoted wife Sita and brother Lakshmana. The world witnessed the beginning of the Ramayana in the same form as Narada had originally described it when Sri Rama, ecstatic at the wonderful visions of his life, embarked on the story of Rama. The birth of Rama, as well as his goodness, compassion, endurance, and dedication to truth and morality, were further described by Valmiki. He was remarkable in terms of both his physical beauty and self-effulgence. Rama’s relationship with Visvamitra, the breaking of the huge bow, Sita becoming his spouse, the emergence of Parasurama shivering with rage, their confrontation, and Rama’s return to Ayodhya are just a few of the amazing tales that were narrated.

The heavenly story continues by describing how Rama’s coronation was halted, his exile to the jungles to fulfil Kaikeyi’s wishes, and Dasaratha’s agony and mourning over the unexpected turn of events. The people of Ayodhya watched the demise of a great and venerable monarch as a result of Dasaratha’s enormous suffering and anguish. Unable to bear the separation from his beloved son, Dasaratha gave in to his grief. Following his exile, Rama is said to arrive in the jungle with Sumantra serving as his charioteer, followed by the saddened citizens of Ayodhya who had come to bid them farewell. Rama, Sita, and Lakshmana are said to have met Guha, the chief of the Nishada tribe, who was preparing his boat to take them across the Ganga as Sumantra and the other residents of Ayodhya bade them a tearful farewell.

Rama encounters the sage Bharadvaja while crossing the Ganga, and on his advice, he proceeds to summit Chitrakuta, where a hut is built for their residence.

Rama is summoned by Bharata, who is distraught, to ask him to go back to the kingdom and offer their father libations. He declines to rule Ayodhya, but after being comforted and persuaded by Rama, he returns, bringing the sandals of Rama, to place them on the throne at Nandigrama and rule in his brother’s place. Rama’s first action after entering the forest was to kill Viradha. Later, after paying respect to Sarabhanaga, he makes his way to Sutikshana’s hermitage.

Rama travels to Panchavati and encounters the wise man Agastya. After speaking with Rama, Surpanakha reappears with a scarred face. Trisira and Khara are both killed. Beginning with the destruction of Maricha and Sita’s kidnapping, Ravana starts his nefarious attempts to harm Rama. Rama is devastated by Jatayu’s passing and suffers much from being apart from Sita. He meets Kabandha and, on his advice, travels to the Pampa River, where he meets his great follower, the holy Sabari, and the powerful Hanuman.

Rama leaves for Rishyamuka where he encounters Sugriva and makes a friendship alliance with him. Sugriva becomes the new king of Kishkinda when Vali is killed in the ensuing conflict between the two. While Hanuman travels to Lanka to look for Sita and give her the Chudamani, Rama rests at Mount Prasravana. The sea god makes an appearance and suggests building a bridge to Lanka so that Nala can assist in bringing Sita back. Crossing the bridge, Rama and his army set up a siege on Lanka. For the eradication of Meghanada, Kumbhakarna, and Ravana, Noble Vibhishana offers hints. Sita and her lord Rama are reunited. Rama, Sita, and Lakshmana are transported to Ayodhya by the Pushpaka after Vibhishana is crowned king of Lanka.

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Bharata is overjoyed to see Rama when he returns. The arrival of Rama is celebrated in Ayodhya. On the eve of Rama’s coronation, Ayodhya is filled with celebrations, pleasure, and feasts. The mighty reign of Rama begins when the monkey forces are dispersed and exiled. There is absolute joy. The abandonment of Sita in the forest is another significant and moving Ramayana episode. Rama’s illustrious life and reign on this planet were chronicled in seven Kandas by the wise man Valmiki even before Sita was abandoned. In the Uttarakanda of the Ramayana, the future events are described in detail.

The sage Valmiki started writing the Rama narrative in his distinctive way while Rama was in charge of Ayodhya. Along with an Uttara Kanda of 100 SARGAs, his twenty-four thousand poems, divided into six Kandas, showcase his literary and poetic abilities. As a result, the famous epic Ramayana, which details the Asvamedha yaga’s aftermath, the legend of Sita, the abolition of Paulastya, and numerous other events, was created.

Valmiki questioned how his desire should be spread after achieving his goal. The twins Lava and Kusa approached the great philosopher as he was thinking aloud, approaching him while dressed as ascetics, and touched his feet to show their respect. They appeared to be gandharvas in human form, and Valmiki immediately recognised their extraordinary skill. They were like twin representations of Rama because of their attractiveness and auspiciousness. They were welcomed as pupils of Vedic knowledge by the revered sage, who introduced them with the goal of preserving the Vedas and Ramayana.

This endearing poetry from the Ramayana, which could be read in three measures of time and had notes that were timed to the sounds of stringed instruments, was full of all the lyrical emotions: comedy, love, compassion, rage, bravery, loathing, dread, and violence. In the midst of eminent ascetics and seers, Lava and Kusa flawlessly sung the enthralling story, the greatest one ever founded on dharma. Saints and fascinated knowledgeable Brahmins praised and blessed them. The gathering of renowned sages once listened to the mesmerising performance in awe and wonder at the unique display, which they could nearly imagine. They praised and blessed them while exclaiming in unison their agreement with its superiority. They were overcome with excitement. The best singers received gifts of bark robes from one of them and a water pitcher from another. Future poets would find inspiration and a solid foundation in this seductive poetry that was composed with amazingly precise guidelines. The celestial twins’ delivery of it, who were knowledgeable in all musical notes, added to its beauty. Whoever listened to it was granted longevity and wealth.

Rama came across these famous brothers one day and, astounded by their celestial effulgence, brought them to his court where he revered them. He instructed Lakshmana, Bharata, and Satrughna to listen to the poem of the highest calibre and said the lads possessed the traits of royalty despite their ascetic appearance. The bards started to sing the poetry in the “Marga” manner when Rama, who was sat on his magnificent golden throne, nodded. Rama was deeply moved and went into a meditative state as the listeners were engrossed in the song’s pure melody.

The Ramayana describes the triumphs and glories of the dynasty established by Ikshvaku, a Manu-descended person. It became known as Ramayana because it tells the tale of Rama, the most illustrious of the Ikshvakus. The Ikshvakus were descended from Brahma, the creator god through whose favour the Ramayana was born. The powerful Sagara, who led to the opening of the ocean, was one of the Ikshvakus. When he went into battle, his sixty thousand sons made up his support group. The Ramayana, which incorporates the three main tenets of human existence—Dharma, Artha, and Kama—should be read from beginning to end and without bias.

The joyful and affluent nation of Kosala, inhabited by contented people and abundant in wealth and grain, was located on the banks of the River Sarayu. Manu, the master of men and legislator, built the renowned city of Ayodhya in that Kosala. The city was gorgeous, measuring twelve yojanas long and three yojanas wide, with well-planned streets and royal roadways that were frequently doused in water and covered in flower petals. King Dasaratha dwelt in his Ayodhya, which had lovely ornate gates and panelled doors, and had expanded his already huge realm like the lord of the gods Indra in Amaravathi. Every great artisan lived there, and its markets were filled with every imaginable item, instrument, and weapon. Beyond compare in beauty, teeming with bards and storytellers, and with flags and “sataghnis” fluttering from its surrounding ramparts, it was a city of breathtaking splendour. There were numerous actors and dancers in Ayodhya who created a beautiful and colourful atmosphere. It was surrounded by suburban areas and was covered in orchards and gardens. Elephants, horses, cattle, camels, mules, and other animals in large numbers were present. Ayodhya, the inviolable, was the name given to the entire city, which was impregnably fortified and surrounded by a moat.

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bustling with traders from nearby and far-off lands, filled with neighbouring kings arriving to pay taxes and tribute.

Ayodhya was as glittering as Indra’s Amaravathi; it was covered in all kinds of gems, and even the mansions and palaces were set with priceless stones, giving the impression that they were floating in the sky. People resided in sturdy homes. The water was as sweet as sugarcane juice, and there was an abundance of paddy and rice. Ayodhya was the only place on earth where both men and women were attractive. The sound of dundubhis, mrdangas, veenas, trumpets, and panavas filled the entire city. The king filled this city with charioteers, known as Maharathas, who were also warriors of great skill and dexterity. They were honourable men who would never fire an arrow at a person who was defenceless, escaping from danger, alone, or providing for a family. But if necessary, they would use their bare hands to slay wild boars, tigers, and lions of the forest.

The Brahmins of Ayodhya who tended the sacrifice flames were experts in the Vedas and Vedangas, on par with Maharshis like Vasishta in knowledge and stature. The Vaisyas and Kshatriyas implicitly carried out their obligations. All were kind, trustworthy, and morally decent. They were committed to the truth, forgiving, patient, and very clever.

Complete Ramayan is Listed Below (Major Incidents)

Ramayan Part 1 Ramayan Part 14
Ramayan Part 2 Ramayan Part 15
Ramayan Part 3 Ramayan Part 16
Ramayan Part 4 Ramayan Part 17
Ramayan Part 5 Ramayan Part 18
Ramayan Part 6 Ramayan Part 19
Ramayan Part 7 Ramayan Part 20
Ramayan Part 8 Ramayan Part 21
Ramayan Part 9 Ramayan Part 22
Ramayan Part 10 Ramayan Part 23
Ramayan Part 11 Ramayan Part 24
Ramayan Part 12 Ramayan Part 25
Ramayan Part 13

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