The Ramayana is not merely the story of Rama. It is an epic which
proclaims the greatness of three cities--Mithila, Ayodhya and Lanka.
The Rama principle has brought out and demonstrated the significance
of these three cities.
Rama is the embodiment of Dharma (righteousness), Lakshmana is the
embodiment of Sraddha (dedication). Bharata embodies Bhakti
(devotion), Shatrughna personifies Sakti(valour). Dharma is
associated with Sraddha. The protecting cover for Bhakti is Sakti.
Hence Rama and Lakshmana were always together as a pair, and Bharata and Satrughna as another.
Hardly had Rama reached the age of sixteen when sage Viswamitra
arrived on the scene. With his coming, the epic career of Rama (Rama-
ayana) began. From then on the destruction of the Raakshasas started.
Beginning with the protection of Viswamitra's yajna, it is one
continuous saga of ceaseless action: liberating Ahalya from her
curse, proceeding to Mithila, breaking Siva's bow, marrying Sita (the
incarnation of Maha Maya), humbling of Parasurama on the way to
Ayodhya, leaving for the forest as an exile, searching for Sita,
invading Lanka, destroying Ravana, installing Vibhishana on the
throne, and triumphantly returning to Ayodhya. During all this
period, Rama's career was filled with action and adventures with no
respite.
Ramayana is the joint epic of Rama and Sita:
The term "Rama" means one who is pleasing and lovable. "Ayana" means
movement or journey. "Ra" refers to Atma and "Ma" refers to Mind. The
Rama principle means merging the mind in the Atma. "Ramayana" means
suffusing the world with the bliss of the Rama principle. But it is
not Sri Rama alone that is involved in this process; Sita is also an
epic personality. "Rama" is another name for Sita. The Ramayana is
thus a joint epic of Rama and Sita or Sita-Rama Ramayanam.
Rarely in the world do we see married couples who are identical in
their physical features, their qualities, behavior, thoughts and
capacities. But in the case of Rama and Sita the similarity was
complete in every respect. There were no differences in features,
qualities or other aspects. The truth of this is evident from what
Hanuman experienced. Once Hanuman happened to look at Sita when she
was alone. He got a doubt whether Rama himself had assumed a feminine
form. Looking at Sita, he thought it was Rama himself. Hence Rama and
Sita should be regarded as one identical entity and not as separate
beings.
Role of three cities in Ramayana:
The inner significance of the Sita-Rama story will be clear when we
consider the role of the three cities in the Ramayana. First is
Mithila. Emperor Janaka was its ruler. He was a Brahmajnaani
(identity of individual self with the cosmic being) who had renounced
everything. Like water on a lotus leaf, he was completely detached,
with no concern for worldly things. Having no children of his own, he
brought up with great love a foundling (Sita). There were two
powerful entities in his kingdom: Siva's bow and Sita. Once, while
engaging in play, Sita lifted the giant bow of Siva with astonishing
ease. Struck by this feat, Janaka decided that Sita should be given
in marriage only to one who could handle Siva's bow and be worthy of
Sita's hand. With this resolve, he invited all the .rinces for Sita's
svayamvara. Rama arrived and lifted Siva's bow as lightly as Sita had
done. Janaka realized that Rama and Sita were well matched in every
respect--beauty, character and strength.
Sita was no ordinary woman. She was the embodiment of Maha Maya
(supreme divine illusion). Rama acquired Maha Maya as his mate. Sita,
for her part, sought oneness with the Atma principle represented by
Rama. The marriage of Rama and Sita represents the association of the
Atma and the Maya. It is in this combined form of Atma and Maya that
Rama entered Ayodhya.
"Ayodhya" means "invincible". Its ruler was Dasaratha. Dasaratha
means one who has made his ten indriyas (sense organs), the five
organs of action and the five organs of perception,his chariot.
Allegorically, this means that Dasaratha represents the body, with
its ten organs. These sense organs are related to the three gunas
{qualities, Satwa, Rajas, Tamas. Dasaratha's three wives, Kausalya,
Sumitra and Kaikeyi,symbolize these three gunas.
Dasarata's four sons represent four Vedas:
When one is influenced by gunas, he develops desires. The four sons
of Dasaratha were the embodiments of his desires. Rama, Lakshmana,
Bharatha and Satrughna symbolize the four Vedas-Rig, Yajur, Sama and
Atharvana. The Rig Veda figures in the Yajur and Sama Vedas to
varying extent. It is the embodiment of Dharma. Yajur-Veda embodies
mantras (sacred formulae). Lakshmana was continually engaged in
contemplating about Rama and immersing himself in the Rama mantra.
Bharata was one who could not bear separation from Rama and who was
ever dwelling on Rama's name and form. He was the embodiment of Sama
Veda. Shatrughna was one who had mastered all the sciences and used
his powers for protecting his brothers. He was skilled in the use of
all kinds of weapons. Thus the four Vedas, taking the form of the
four brothers, were sporting in Dasaratha's palace.
continued.......
proclaims the greatness of three cities--Mithila, Ayodhya and Lanka.
The Rama principle has brought out and demonstrated the significance
of these three cities.
Rama is the embodiment of Dharma (righteousness), Lakshmana is the
embodiment of Sraddha (dedication). Bharata embodies Bhakti
(devotion), Shatrughna personifies Sakti(valour). Dharma is
associated with Sraddha. The protecting cover for Bhakti is Sakti.
Hence Rama and Lakshmana were always together as a pair, and Bharata and Satrughna as another.
Hardly had Rama reached the age of sixteen when sage Viswamitra
arrived on the scene. With his coming, the epic career of Rama (Rama-
ayana) began. From then on the destruction of the Raakshasas started.
Beginning with the protection of Viswamitra's yajna, it is one
continuous saga of ceaseless action: liberating Ahalya from her
curse, proceeding to Mithila, breaking Siva's bow, marrying Sita (the
incarnation of Maha Maya), humbling of Parasurama on the way to
Ayodhya, leaving for the forest as an exile, searching for Sita,
invading Lanka, destroying Ravana, installing Vibhishana on the
throne, and triumphantly returning to Ayodhya. During all this
period, Rama's career was filled with action and adventures with no
respite.
Ramayana is the joint epic of Rama and Sita:
The term "Rama" means one who is pleasing and lovable. "Ayana" means
movement or journey. "Ra" refers to Atma and "Ma" refers to Mind. The
Rama principle means merging the mind in the Atma. "Ramayana" means
suffusing the world with the bliss of the Rama principle. But it is
not Sri Rama alone that is involved in this process; Sita is also an
epic personality. "Rama" is another name for Sita. The Ramayana is
thus a joint epic of Rama and Sita or Sita-Rama Ramayanam.
Rarely in the world do we see married couples who are identical in
their physical features, their qualities, behavior, thoughts and
capacities. But in the case of Rama and Sita the similarity was
complete in every respect. There were no differences in features,
qualities or other aspects. The truth of this is evident from what
Hanuman experienced. Once Hanuman happened to look at Sita when she
was alone. He got a doubt whether Rama himself had assumed a feminine
form. Looking at Sita, he thought it was Rama himself. Hence Rama and
Sita should be regarded as one identical entity and not as separate
beings.
Role of three cities in Ramayana:
The inner significance of the Sita-Rama story will be clear when we
consider the role of the three cities in the Ramayana. First is
Mithila. Emperor Janaka was its ruler. He was a Brahmajnaani
(identity of individual self with the cosmic being) who had renounced
everything. Like water on a lotus leaf, he was completely detached,
with no concern for worldly things. Having no children of his own, he
brought up with great love a foundling (Sita). There were two
powerful entities in his kingdom: Siva's bow and Sita. Once, while
engaging in play, Sita lifted the giant bow of Siva with astonishing
ease. Struck by this feat, Janaka decided that Sita should be given
in marriage only to one who could handle Siva's bow and be worthy of
Sita's hand. With this resolve, he invited all the .rinces for Sita's
svayamvara. Rama arrived and lifted Siva's bow as lightly as Sita had
done. Janaka realized that Rama and Sita were well matched in every
respect--beauty, character and strength.
Sita was no ordinary woman. She was the embodiment of Maha Maya
(supreme divine illusion). Rama acquired Maha Maya as his mate. Sita,
for her part, sought oneness with the Atma principle represented by
Rama. The marriage of Rama and Sita represents the association of the
Atma and the Maya. It is in this combined form of Atma and Maya that
Rama entered Ayodhya.
"Ayodhya" means "invincible". Its ruler was Dasaratha. Dasaratha
means one who has made his ten indriyas (sense organs), the five
organs of action and the five organs of perception,his chariot.
Allegorically, this means that Dasaratha represents the body, with
its ten organs. These sense organs are related to the three gunas
{qualities, Satwa, Rajas, Tamas. Dasaratha's three wives, Kausalya,
Sumitra and Kaikeyi,symbolize these three gunas.
Dasarata's four sons represent four Vedas:
When one is influenced by gunas, he develops desires. The four sons
of Dasaratha were the embodiments of his desires. Rama, Lakshmana,
Bharatha and Satrughna symbolize the four Vedas-Rig, Yajur, Sama and
Atharvana. The Rig Veda figures in the Yajur and Sama Vedas to
varying extent. It is the embodiment of Dharma. Yajur-Veda embodies
mantras (sacred formulae). Lakshmana was continually engaged in
contemplating about Rama and immersing himself in the Rama mantra.
Bharata was one who could not bear separation from Rama and who was
ever dwelling on Rama's name and form. He was the embodiment of Sama
Veda. Shatrughna was one who had mastered all the sciences and used
his powers for protecting his brothers. He was skilled in the use of
all kinds of weapons. Thus the four Vedas, taking the form of the
four brothers, were sporting in Dasaratha's palace.
continued.......