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    Kavitta Ramayan
    Kavitta Ramayan
    Kavitta Ramayan
    Ebook598 pages8 hours

    Kavitta Ramayan

    By Ajai Kumar Chhawchharia

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    About this ebook

    Kavitta Ramayan narrates the classical story of Lord Ram, regarded as a human incarnation of the Supreme Being, in a poetic style known as Kavitta. ‘Kavitta’ means poetry. Hence, the entire legendary story is narrated in verses of four to eight lines, and follows the standard system of such compositions in accordance with the ancient tradition of writing poetry in India.

    This book narrates the full story of the life and time of Lord Ram that is universally known as the Ramayan, and is divided into seven chapters, each dealing with a particular phase in the life of the Lord. It is fine example of an excellent form of poetry that has it roots in classical India. Its narrative is at once lucid, enchanting and captivating for the mind. The Book is primarily in English that is aided by Roman Transliteration of the verses and explanatory notes. At the end of the Book there is an appendix that presents a calculation which proposes the approximate speed by which Hanuman may have crossed the ocean to reach Lanka, the island capital of the demon race where Sita was held captive, and an

    LanguageEnglish
    PublisherAjai Kumar Chhawchharia
    Release dateApr 28, 2017
    ISBN9781386901969
    Kavitta Ramayan
    Author

    Ajai Kumar Chhawchharia

    Ajai Kumar Chhawchharia left home when he was approximately 29 years of age due to an inner call of his heart that told him to devote his life in the service of his beloved Lord God, Sri Ram. Worldly attractions did not enchant him at all. So, he didn't marry, and after his father's death he came and settled permanently in Ayodhya, the holy town in India associated with Lord Ram. Presently he works as an honorary manager of a world famous Kanak Bhavan Temple at Ayodhya, and spends his time writing in English so that the world can access the wonderful nectar of metaphysical, spiritual and devotional philosophy that is contained in Indian scriptures for which they are so renowned. Genre of Writing: Hindu Spiritualism, Philosophy, Metaphysics, Religious, Devotional and Theological.

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      Kavitta Ramayan - Ajai Kumar Chhawchharia

      Bow Breaking Ceremony

      8. chōnīmēṅkē chōnīpati chājai jinhai chatrachāyā

      chōnī-chōnī chā'ē chiti ā'ē nimirājakē. 

      prabala pracaṇḍa baribaṇḍa bara bēśa bapu

      baribēkōṁ bōlē baidēhī bara kājakē..

      bōlē bandī viruda bajā'i bara bājanē'ū

      bājē-bājē bīra bāhu dhunata samājakē.

      tulasī mudita mana pura nara-nāri jētē

      bāra-bāra hēraiṁ mukha audha-mr̥garājakē..8..

      Verse no. 1/8— Those great kings (emperors) who are entitled to have a decorated royal umbrella held over their heads (as a sign of their seniority and exalted stature in the hierarchy of kings and emperors) have come from all the corners of the earth to king Janak’s place, and they have pitched their respective camps with all the pomp and pageantry. They are very strong and powerful, full of valour and bravery, and are radiant and pompous; their bodies and clothes effuse glamour and charm. All of them have been invited to try their hand (luck) at marrying Sita (through the bow-lifting competition). The best of royal bards (royal singers, called the ‘Bandijans’) sing the fame of their respective lords (kings and emperors), the musicians are playing their instruments, and some warriors of that royal assembly enthusiastically beat (thump) their arms occasionally (in an outburst of excitement to indicate that they are ready for the challenge).

      Tulsidas says that in such times, all the residents of Janakpur repeatedly watch the (bewitching beauty of the) face of Lord Ram, the lion of Ayodhya, and feel happy in their hearts (because they hope, and are convinced, that the ultimate glory of marrying Sita would be of Ram's).

      ––––––––

      9. siyakēṁ svayambara samāju jahām̐ rājanikō

      rājanakē rājā mahārājā jānai nāma kō.

      pavanu, purandaru, kr̥sānu, bhānu, dhanadu-sē,

      gunakē nidhāna rūpadhāma sōmu kāmu kō..

      bāna balavāna jātudhānapa sarīkhē sūra

      jinhakēṁ gumāna sadā sālima saṅgrāmakō.

      tahām̐ dasarat'thakēṁ samat'tha nātha tulasīkē

      capari caṛhāyau cāpu candramālalāmakō..9..

      Verse no. 1/9— At the place where the Swayambar of Sita (a competitive system where any person who could fulfill the pre-set conditions could marry the princess) was to be organized, there were many Emperors and King of kings amongst the august assembly, and it is not possible to know their names. [That is, so many of them have come from all the corners of the earth that it is not practically possible to know who is who.]

      The assembled Royals were a magnificent sight to behold—all of them were handsome and smart, they presented a sight of opulence, regal splendour and radiance, they were all virtuous, exhibited grandeur and pompousness, and were comparable to the great Gods such as Vayu (God of Wind), Indra (King of Gods), Agni (Fire-God), Sun, and Kuber (God’s treasurer) so much so that the Moon (regarded as the most beautiful celestial body by poets) and Kamdeo (God of love, passion, beauty and cupid) stood no chance (of being praised and recognised in comparison to the great kings and emperors who have come on the occasion). [The assembled princes and kings and emperors were so handsome and charming to look at that neither the Moon nor the Kamdeo-cupid, who have traditionally been regarded as metaphors for beauty and charm, of opulence and grandeur, stood any chance to win against them.]

      Among them were highly acclaimed warriors such as Vanasur and Ravana, the king of demons, who were proud of their invincibility in the battlefield. In the same assembly, Tulsidas’ able Lord Ram quickly and effortlessly lifted the bow of Lord Shiva who wears the moon in his lock of hairs on his head.

      10. mayanamahanu puradahanu gahana jāni

      ānikai sabaikō sāru dhanuśa gaṛhāyō hai. 

      janakasadasi jētē bhalē-bhalē bhūmipāla

      kiyē balahīna, balu āpanō baṛhāyō hai..

      kulisa-kaṭhōra kūrmapīṭhatēṁ kaṭhina ati

      haṭhi na pināku kāhūm̐ capari caṛhāyō hai.

      tulasī sō rāmakē sarōja-pāni parasata hī

      ṭūṭyau mānō bārē tē purāri hī paṛhāyō hai..10..

      Verse no. 1/10—Lord Shiva had made this Bow out of the hardest and the strongest material because he had to use it to slay the demon Tripura¹ and crush the pride of Kamdev (1).

      That Bow had vanquished and trounced the strength of all the assembled princes, and as a result, had added to its inherent strength (2).

      No prince could raise and string the Bow which was stronger than Vajra (the bolt of lightening used as a weapon by God King Indra) and harder than the shell of tortoise (3).

      Tulsidas says that the same Bow broke when it came in contact with Ram's hands as if it had been instructed by Lord Shiva to do so (i.e. break in Ram's hands without any effort; to break voluntarily so that the Lord does not have to make any effort) (4).

      [Note—¹See note of Uttar Kand, verse no. 149.]

      11. ḍigati urvi ati gurvi sarba pabbai samudra-sara.

      byāla badhira tēhi kāla, bikala digapāla carācara..

      diggayanda larakharata parata dasakandhu mukkha bhara.

      sura-bimāna himabhānu bhānu saṅghaṭata paraspara..

      cauṅkē biran̄ci saṅkara sahita, kōlu kamaṭhu ahi kalamalyau.

      brahmaṇḍa khaṇḍa kiyō caṇḍa dhuni jabahiṁ rāma sivadhanu dalyau..11..

      Verse no. 1/11—At the time when Lord Ram broke the great Bow of Lord Shiva, its terrible thunderous and reverberating sound pierced through the Universe. Its impact caused the exceptionally heavy earth, along with its mountains, oceans and lakes, to shake and tremble; the snakes became deaf; all the animate world along with Indra and other Gods became extremely scared and very agitated; even those who were most fearless, bold and courageous began to falter and tremble; Ravana stumbled and fell on his face; the vehicles of Gods, the Moon and the Sun began colliding with each other in the sky; Shiva and Brahma became alarmed and stunned; and Lords Varaaha (the Boar), Kachap (the Tortoise) and Sheshnath (the legendary serpent, the Boa) wriggled and writhed in the ensuing tumult and agitation.

      12. lōcanābhirāma ghanasyāma rāmarūpa sisu,

      sakhī kahai sakhīsōṁ tūm̐ prēmapaya pāli, rī.

      bālaka nr̥pālajūkēṁ khyāla hī pināku tōryō,

      maṇḍalīka-maṇḍalī-pratāpa-dāpu dāli rī..

      janakakō, siyākō, hamārō, tērō, tulasīkō,

      sabakō bhāvatō hvaihai, maiṁ jō kahyō kāli, rī.

      kausilākī kōkhipara tōśi tana vāriyē, rī

      rāya daṣarat'thakī balaiyā lījai āli rī..12..

      Verse no. 1/12—One female friend (sakhī) said to her companion,  'Oh friend! You should nourish the adorable form of Lord Sri Ram—whose dark complexioned body, which resembles a rain-bearing cloud, is most lovable, bewitching and soothing for the eyes of the beholder—with the symbolic milk of a heart-felt affection and love for him. See, this Prince has broken the bow by a mere wish (i.e. extremely easily and without the least effort) after having crushed the vanity and haughtiness of the assembled kings who were very proud of their valour, strength and ablilities.

      [There were thousands of great kings and princes who had assembled at the venue to try their luck at breaking the bow and marrying Sita. All of them had tried their best individually as well as collectively, but weren’t able to move the bow even a bit, what to talk of lifting it and breaking it. It’s such a wonder that the same bow has been effortlessly lifted and broken by a Prince of such a tender age, i.e. Lord Sri Ram. It’s nothing short of a miracle.¹] 

      As I had told you yesterday (i.e. had predicted), the wishes of king Janak, Sita, our, your and Tulsidas—all our wishes will now be fulfilled. [We had all wished that Sita should be married to Sri Ram, and now our dream will come true.²]

      Oh dear! Now be satisfied and offer (sacrifice) yourself on the son of Kaushalya (i.e. Sri Ram) and sing the glories and good fortunes of king Dasrath (that he is fortunate to have Ram as his son).'

      [Note—¹Refer: Ram Charit Manas, Baal Kand, (i) from Doha no. 250—to Chaupai line nos. 1-5 that precede Doha no. 251; (ii) Chaupai line nos. 5-8 that precede Doha no. 261.

      ²Refer: Ram Charit Manas, Baal Kand, (i) from Chaupai line no. 1 that precedes Doha no. 222—to Chaupai line no. 8 that precedes Doha no. 223; (ii) Chaupai line nos. 1-6 that precede Doha no. 249; (iii) from Chaupai line nos. 6-8 that precede Doha no. 255; (iv) from Chaupai line no. 1 that precedes Doha no. 258—to Chaupai line no. 7 that precedes Doha no. 259; and (v) Chaupai line nos. 3-7 that precede Doha no. 263.]

      13. dūba dadhi rōcanu kanaka thāra bhari bhari

      ārati sam̐vāri bara nāri calīṁ gāvatīṁ.

      līnhēṁ jayamāla karakan̄ja sōhaiṁ jānakīkē

      pahirāvō rāghōjūkō sakhiyām̐ sikhāvatīṁ..

      tulasī mudita mana janakanagara-jana

      jhām̐katīṁ jharōkhēṁ lāgīṁ sōbhā rānīṁ pāvatīṁ.

      manahum̐ cakōrīṁ cāru baiṭhīṁ nija nija nīḍa

      candakī kirina pīvaiṁ palakau na lāvatīṁ..13..

      Verse no. 1/13—Married women whose husbands were alive, held golden plates arranged with paraphernalia such as green grass, curd and ‘Roli’ (a mixture of powdered turmeric and lime) that are needed to perform the ceremonial ‘Aarti’¹ started moving towards Sri Ram and Sita, singing auspicious songs all the while. (1)

      Janki’s (Sita, the bride’s) hands look pretty as she holds the ‘Jaimaal’ (the garland of victory which she would place around the neck of the victorious Prince as a token of marriage). The maids and her companions advise her to put the garland around Sri Ram’s neck. (2)

      Tulsidas says that all the residents of Jankpur are happy and euphoric. The queens, who have come to see the ceremony and are peeping from the balcony-windows, look beauteous and magnificent as if pretty she-Chakors², sitting in their nests, are constantly gazing at the rays of the moon (i.e their gaze is transfixed at the captivating beauty of Lord Sri Ram). (3-4)

      [Note—¹Arti/Aarti—It is the showing of lighted lamps on a platter as an auspicious gesture to honour the guest and show that he is welcome and respected. Arti is performed during all religious rites to honour the deity worshipped. When an honoured guest arrives as someone’s place, he is also welcomed with a Arti. The plate containing the lighted oil lamps is moved in a clockwise fashion in front of the person or the deity concerned.

      The light of the lamps is symbolic of the lighted path that stands for a bright future that is wished for the person to whom the Arti is shown. As for the worshipped deity, they indicate that the deity is being given great respect and honour.

      The Arti is a tradition since ancient times in India. It is a gesture to show the concerned person that he is warmly welcome, that his best future is hoped for, and that all his misfortunes represented by darkness should be removed in the light of the lamps. 

      The process of doing Aarti has been described by Goswami Tulsidas in his book ‘Vinai Patrika’, verse nos. 47-48.

      ²Chakor—It is the Indian red-legged partridge. It is believed to be so enamoured of the moon that it keeps its gaze fixed on the moon as it traverses across the night sky. Here, the queens are compared to the she-Chakor, and Lord Ram to the full moon.]

      14. nagara nisāna bara bājaiṁ byōma dundubhīṁ

      bimāna caḍhi gāna kaikē suranāri nācahīṁ.

      jayati jaya tihum̐ pura jayamāla rāma ura

      baraśaiṁ sumana sura rūrē rūpa rācahīṁ..

      janakakō panu jayō, sabakō bhāvatō bhayō

      tulasī mudita rōma-rōma mōda mācahīṁ.

      sāvam̐rō kisōra gōrī sōbhāpara tr̥na tōrī

      jōrī jiyō juga-juga juvatī-jana jācahīṁ..14..

      Verse no. 1/14—Drums are being played in the city (of Janakpur), and kettle-drums in the sky (being played by the Gods). The Goddesses are dancing and singing on board their aerial vehicles. Jubilant cries of adulation and celebration are echoing in all the corners of the  3 worlds¹. The ‘Jaimaal’ (victory-garland) adorns the neck of Sri Ram. The Gods are showering flowers to celebrate the occasion and also because they are enchanted by the peerlessly pretty image of the Lord (Sri Ram). (1-2)

      Tulsidas says that the vow of  king Janak has been fulfilled, and so are the desires of all the people (that Sri Ram should become the groom). Hence, every pore of their bodies have been filled with joy and ecstasy of the highest order.

      [Janak had made a vow that he would marry his daughter Sita to anyone who breaks the bow of Lord Shiva that had been lying since ages with his family. Though he was exceedingly desirous of seeing Lord Ram as Sita’s groom yet his vows forced him to observe restraint. Because at this juncture when all the kings and princes of the world had assembled at Janakpur, it would be highly scandalous to change the condition at the last moment. It would surely incite the invited guests and there was all chance of an armed revolt, something Janak abhorred on this occasion. So, when Sri Ram succeeded in breaking the bow, no one felt more relieved than Janak because his desires had been fulfilled without having to break the vow.²] (3)

      Ladies are absolutely enthralled at the beauteous and captivating sight of the dark complexioned Prince and the fair Princess (Lord Ram and Sita respectively), and they invoke magical charms, by breaking blades of grass, for the welfare and long life of the couple as well as to ward-off evil eyes upon them. (4)

      [Note—¹The 3 Worlds are the heaven, the earth, and the nether world.

      ²Refer: Ram Charit Manas, Baal Kand, (i) from Chaupai line no. 8 that precedes Doha no. 215—to Chaupai line no. 5 that precedes Doha no. 217; (ii) from Chaupai line no. 7 that precedes Doha no. 249—to Chaupai line no. 4 that precedes Doha no. 250; and (iii) from Chaupai line no. 6 that precedes Doha no. 251—to Chaupai line no. 6 that precedes Doha no. 252.]

      15. bhalē bhūpa kahata bhalēṁ bhadēsa bhūpani sōṁ

      lōka lakhi bōliyē punīta rīti māriśī.

      jagadambā jānakī jagatapitu rāmacandra

      jāni jiyam̐ jōhau jō na lāgai mum̐ha kārikhī..

      dēkhē haiṁ anēka byāha, sunē haiṁ purāna bēda

      būjhē haiṁ sujāna sādhu nara-nāri pārikhī.

      aisē sama samadhī samāja na birājamāna,

      rāmu-sē na bara dulahī na siya-sārikhī..15..

      Verse no. 1/15—Wise and rationale kings tried to reason with and make those kings who were haughty, rash and wicked see sense by advising them, 'Considering the occasion, all of you should talk properly like an Aarya king (a noble king of great ancestory). (1)

      Considering Sita as the ‘Mother of the world’ and Sri Ram as the ‘Father’, look at them with such thoughts in the mind which would not blacken your faces. [That is, do not put yourselves to utter shame and ingnominy by harbouring any evil thought of marrying Sita. Remember: since they are the Mother and the Father of this creation they are eternally inseparable from each other, and therefore their union is a certainty. So, don’t ever think of trying to act smart and harbour the desire that you will break the bow and marry Sita, for she is eternally wedded to Lord Ram. Stop behaving like rogues, hooligans and ruffians.¹] (2)

      We have seen many marriages, have heard the Vedas & Purans, and have consulted and enquired from the best of good-hearted people (Sadhus) and other learned men and women, but in-laws with such an equal stature and their respective entourage of equal magnificence is nowhere to be found, and neither is there a groom like Lord Sri Ram nor a bride like Sita to be found anywhere in this world. [That is, this is an historically unique moment, and therefore don't spoil it by cheap squabbling and futile antics. Rather, enjoy the moment and thank your stars that you have been lucky to participate in this auspicious ceremony.]' (3-4)

      [Note—¹Amongst the invited kings there were some who were wise and erudite. As soon as they saw Lord Ram and Sita they realised that they weren’t ordinary prince and princess but some Divine Being in a human form. So they desisted from participating in the competition. On the other hand, there were thousands of other kings who were driven by passion and desire for fame and were haughty of their strength and abilities. They decided that if they managed to break the bow then not only will they marry the prettiest princess on earth but also establish themselves as the greatest king of unmatched strength amongst their peer at a public forum. So, they were blinded and couldn’t see reason. As it transpired, all of them failed to move the bow and sat down on their seats crestfallen. When Lord Ram broke the bow and Sita put the victory-garland around the Lord’s neck, these defeated kings rose up in revolt, seeing some kind of trick being played upon them. Once again, the good kings sternly rebuked them, telling them that this ignominy is their own invite for had they listened to the former’s advise earlier, this insulting situation would not have arisen.

      Refer: Ram Charit Manas, Baal Kand, (i) from Chaupai line no. 8 that precedes Doha no. 245—to Chaupai line no. 7 that precedes Doha no. 246; and (ii) from Chaupai line no. 1 that precedes Doha no. 266—to Chaupai line no. 4 that precedes Doha no. 267.]

      16. bānī bidhi gaurī hara sēsahūm̐ ganēsa kahī,

      sahī bharī lōmasa bhusuṇḍi bahubāriśō.

      cāridasa bhuvana nihāri nara-nāri saba

      nāradasōṁ paradā na nāradu sō pārikhō..

      tinha kahī jagamēṁ jagamagati jōrī ēka

      dūjō kō kahaiyā au sunaiyā caśa cārikhō.

      ramā ramāramana sujāna hanumāna kahī

      sīya-sī na tīya na puruśa rāma-sārikhō..16..

      Verse no. 1/16—Not only Saraswati (the goddess of knowledge), Brahma (the creator), Parvati (the divine consort of Lord Shiva and the Mother Goddess), Shiva (the 3rd of the Trinity  and the most enlightened god), Shesh (the legendary serpent  who has thousand hoods and is supposed to support the earth on them) and Ganesh (the god who is wise, erudite and foremost amongst the pantheon of gods) have said, but it has also been reiterated by the long-living sage Lomash and crow Kaghbhusand  as well as by sage Narad from whom nothing is hidden in this world and who knows everything about the destiny of all living beings—that after surveying all the 14 Bhuvans (divisions of the world) they have come to the conclusion that the pair of Sri Ram and Sita is the only one that shines everywhere.

      Say, who in this creation has better eyes, or even four eyes to see things in a better way, and is better equipped and competent to affirm a thing and establish its truth than the holy ones listed above?

      [That is, if the gods and goddesses as well as sages say that there is no other couple who look as glorious and majestic as Lord Ram and Sita anywhere in this world, then it is certain to be the fact and reality. So there is no question of doubting them. Everywhere they looked they found the same divine couple present in all the magnificent spleandour—because they are the manifested form of the omnipresent and all-pervading Supreme Being and his counterpart, Mother Goddess.]

      Even Ramaa (Laxmi, the divine consort of Lord Vishnu and the goddess of wealth), Ramaa-raman (Lord Vishnu, the 2nd of the Trinity and the care-taker of this creation) and Hanuman (an incarnation of Lord Shiva and one of the greatest devotees of Lord Ram), who are well steeped in wisdom and are highly erudite, have asserted that there is no woman like Sita and no man like Ram in this creation.

      [Note—Refer: Ram Charit Manas, Baal Kand, (i) Chaupai line no. 7 that precedes Doha no. 265; (ii) Chaupai line no. 2-6 that precede Doha no. 325.]

      17. dūlaha śrīraghunāthu banē dulahī siya sundara mandira māhīṁ.

      gāvati gīta sabai mili sundari bēda juvā juri bipra paṛhāhīṁ..

      rāmakō rūpu nihārati jānakī kaṅkanakē nagakī parachāhīṁ.

      yātēṁ sabai sudhi bhūli ga'ī kara ṭēki rahī pala ṭārata nāhīṁ..17..

      Verse no. 1/17—In the beautiful palace, Sita is decked-up like a bride in all finery, and Sri Ram looks astoundingly adorable as a groom. All the pretty women are collectively singing auspicious songs appropriate for the occasion, and young Brahmin boys are reciting the Vedas.

      At the moment, Janki (Sita) is watching the bewitchingly beautiful image of Sri Ram as reflected from the mirror-like gem studded in her bracelet, and this has so enamoured and enthralled her that she has become unaware of her surroundings. Her hands have become immobile (lest she might lose the image of her beloved Lord if she moves her hand) and she has stopped batting even her eyelids (so that she can continuously stare at this image).

      [Note—Refer: Ram Charit Manas, Baal Kand, Chanda line nos. 9-10 that precede Doha no. 327.]

      ––––––––

      The spat between sage Parashuram and Laxman

      18. bhūpamaṇḍalī pracaṇḍa caṇḍīsa-kōdaṇḍu khaṇḍyau,

      caṇḍa bāhudaṇḍu jākō tāhīsōṁ kahatu hauṁ.

      kaṭhina kuṭhāra-dhāra dharibēkō dhīra tāhi,

      bīratā bidita tākō dēkhiyē cahatu hauṁ..

      tulasī samāju rāja taji sō birājai āju,

      gājyau mr̥garāju gajarāju jyōṁ gahatu hauṁ.

      chōnīmēṁ na chāḍyau chapyō chōnipakō chōnā chōṭō,

      chōnipa chapana bām̐kō biruda bahatu hauṁ..18..

      Verse no. 1/18—[Parashuram thundered angrily and said]:- 'I speak to the one who has broken the stern and formidable bow of Lord Shiva in the assembly of kings, and whose arms are very strong.  I challenge him and wish to test whether his patience and famous courage can bear (face) the sharp edge of my hard axe. Let him step out of the assembly. I shall catch him like a lion catches an elephant. I have not spared even the infants of kings on this earth; I have a reputation of being the ‘exterminator of kings’.'

      [Note—This entire episode is narrated in great detail in Ram Charit Manas, Baal Kand, from Chaupai line no. 2 that precedes Doha no. 268—to Chaupai line no. 7 that precedes Doha no. 284.

      Briefly, when sage Parashuram had heard of the breaking of Shiva’s bow, he became exceedingly angry as Shiva was his deity and he took this breaking of the bow as an insult of the Lord. So he came huffing and puffing at the marriage venue to take revenge. An angry spat followed between the sage and Laxman, Lord Ram’s younger brother. All the while, Lord Ram remained calm and apologetic, and appealed to the sage to calm down. Finally, the sage relented, and after realising that Ram was an incarnation of Lord Vishnu he paid his obeisance to the Lord and went away to do penance in the mountains.

      The story of Parashuram is as follows:—

      Parashuram or Ram with a battle-axe—This is the sixth incarnation of Vishnu. Parashuram was the youngest of the five sons of sage Jamdaagni and his wife Renuka. He had subdued the haughty Kshatriya race or the warrior race led by king Kaartavirya who had become tyrannical and were oppressing others. The story goes that once Jamdagni doubted the infidelity of his wife Renuka and therefore asked his sons to behead her. The four sons refused and were cursed by him, but Parashuram did as told. The father was pleased and asked Parashuram to request for a boon, upon which the latter requested that his mother be revived, his brothers be pardoned, and Jamdagni should discard his angry temperament. The father agreed to all.

      Jamdagni was killed by Shursena, also known as ‘Sahastraarjun’ because he had a thousand arms. He was the son of Kaartavirya-Arjuna. The story in brief is as follows:—  There was once a thousand-armed Kshatriya (warrior class) king known as ‘Sahastraarjun’ or ‘Arjun with a thousand hands’. Once he approached the Ocean and asked who was stronger than him. The Ocean told him that sage Jamdagni’s son Parashuram was a fit match for him and would welcome him in battle. Such was Sahastraarjun’s sense of ego and pride that he could not bear that someone stronger be there on earth in his presence. So he collected his huge army and went to the hermitage of sage Jamdagni.

      The sage duly welcomed the king and extended warm hospitality to him. Sahastraarjun was however astonished at the lavish way the forest-dwelling hermit had entertained him. So he wanted to know the reason. Upon finding out that the sage managed to do this miracle because he possessed a divine cow known as ‘Kamdhenu’ or Kapila cow which could produce anything desired in an instant, the greedy king was filled with jealousy. Driven by avarice and rapacity, he demanded that the sage give this cow to him. Obviously Jamdagni refused. So the king forcefully snatched the cow from him and in the ensuing tussle he killed Jamdagni.

      At that time, Jamdagni’s brave son Parashuram was not there. When he returned, home he found his mother grieving. Coming to know of the reason, he immediately took the vow that he will eliminate all the Kshatriya kings from the surface of the earth by killing all of them. His mother had beaten her chest twenty-one times as a sign of mourning, so he declared that he will continue to wipe out the Kshatriya kings for an equal number of times, i.e. for twenty-one generations.

      He comforted his mother and attacked Sahastraarjun, severed all his thousand arms with his battle-axe and then killed him. {This story is narrated in Srimad Bhagwat’s Aashwamedhik Parva.}

      Extremely peeved by the Kshatriya race to which this king belonged, Parashuram vowed to eliminate the entire race from the surface of the earth as a revenge for the killing of his father. This was the reason why Parashuram had fought and killed thousands of Kshatriyas to avenge the killing of his father by Sahastraarjun.

      A slight variation of this story appears in Mahabharat, Vanparva. According to this version, when the thousand-armed king known as ‘Sahastraajun’ had taken away Jamdagni’s all wish fulfilling cow known as Kamdhenu, Parashuram rushed to cut all the arms of Sahatraarjun as punishment. Sahastraarjun’s kith and kin came back to the hermitage of Jamdagni when Parashuram was not there, and took revenge by killing the sage. Parashuram’s mother grieved and wailed. When Parashuram came back and discovered what had happened, he promised his mother that he would take revenge, and vowed to kill all the Kshatriya kings on the surface of the earth to avenge Sahatraarjun’s killing of his father. So in this way he had also fulfilled the wishes of his mother.

      This fact that Parashuram had avenged his father’s death by killing the Kshatriya kings because one of the members of this race, king Sahastraarjun, had killed his father sage Jamdagni, is lauded by Lord Ram in Valmiki Ramayan, Baal Kand, Canto 76, verse no. 2.

      In Mahabharat, Shantiparva, Canto 49, verse nos. 45-47 it is mentioned that it was Sahatraarjun’s son who had stolen the Kamdhenu cow, and not Sahastraarjun himself.

      It ought to be noted that ‘Sahastraarjun’ is also known as ‘Sahastrabaahu’ because he had a thousand arms.

      Now, after unnecessarily killing so many innocent Kshatriya kings, who had committed no offence, just to avenge his father’s death at the hands of Sahastraajun, sage Parashuram was severely criticized by the community of Brahmins, which made the sage contrite and full of guilt. So, with a somber and disgusted mood, he went to the forest to do penance. At that time, sage Vishwamitra’s grandson named Paraavasu came to him and teased him, saying, ‘A fire sacrifice was done recently in which so many countless Kshatriya kings had come. But you did not kill any of them, thereby disobeying the promise you had made to your mother and have also violated your own vows. This is a sin in itself.’ Peeved and instigated, Parashuram rose immediately and went berserk, killing and hacking all the kings and their kith and kin at random. Their pregnant wives somehow escaped by hiding here and there. After this, Parashuram performed a Horse Sacrifice known as the ‘Ashwamedh Yajya’, and gave the entire land (earth) that he had snatched from the kings to sage Kashyap as donation or gift during this sacrifice.

      Sage Kashyap was wise, and he was worried that if some way out is not found then one day Parashuram will create such a situation by repeatedly killing kings that there would be no one to take care of the creatures who inhabit the planet, because the main function of the Kshatriya kings was to look after the welfare of the subjects of their kingdoms and protect the earth from marauding savages.

      So Kashyap told Parashuram, ‘Now that you have given me this earth as a gift, it belongs to me, and henceforth you have no right to kill any of its inhabitants (including of course the kings). You go to the shore of the southern ocean and do Tapa there.’ After this, Parashuram lived on the shore of the southern ocean during the day, and left the earth during the night.

      This version of the story is clearly mentioned in Valmiki Ramayan, Baal Kand, Canto 75, verse nos. 25-26, and Canto 76, verse nos. 13-14.

      While normally the killing of the Kshatriya kings repeatedly by sage Parashuram seems to be a taint on his saintly and hermit-like life and upbringing, there is a profound philosophy behind it. Now let us examine it.

      As time passed, by and by, the Kshatriya class had become very haughty and arrogant because all physical powers and military strength were vested in it. The king’s treasury was supposed to a common pool where the society could keep its wealth that it generates by toil, and thew king was merely its custodian. But as time passed, the kings began to treat this treasury as their personal property, and while they rolled in luxury the peasant class, the working class that toiled day in and day out to generate this wealth hadn’t a square meal to dump in their empty tummies and a roof to cover them against the vagaries of cruel Nature. Though the powers and wealth of the Kshatriya class were meant for the welfare of the society as a whole, more often than not these elements went to the head of kings, making them arrogant, haughty, exploitative and insensitive towards others.

      We read about an incarnation of Lord Vishnu in the form of sage Parashuram who had eliminated the Kshatriya race several times over by killing them and handing over the earth to the Brahmins. The elimination of such wild kings belonging to the Kshatriya Varna who had deviated from their duties and moral responsibilities that were ordained by ancient sages and seers became obligatory for the Supreme Lord of the world as the Lord was the Father of all, and he could not bear with one of his off-springs making others suffer because of his own pervert behaviour and selfishness. Hence, the Lord assumed the form of sage Parashuram to teach a lesson to such wicked kings who had fallen from their paths.

      Killing such Kshatriya kings and restoring the earth to Brahmins should be viewed in this context; it has a great symbolic meaning. Whenever evil tendencies and negativity rises in this world, be it in the guise of demons or kings, the Lord comes down to set the house in order. This is the reason why sage Parashuram is regarded as one of the many incarnations of Lord Vishnu, the Supreme Lord of the world.

      The logical spin-off of this is that Lord Ram and sage Parashuram are both the same Lord in different roles. What Lord Ram did for the welfare of sages and the humble creatures of the world by killing their tormentor demons led by Ravana of Lanka, sage Parashuram did the same thing by killing arrogant and wicked Kshatriya kings and handing over the world to pious and holy men known as Brahmins.

      The fact that sage Parashuram had repeatedly killed the Kshatriya kings and handed the earth over to Brahmins is mentioned in Tulsidas’ epic story of Ram Charit Manas, Baal Kand, Chaupai line nos. 6-8 that precede Doha no. 272

      The Shiva-Puran has narrated the story of sage Parashuram as follows—

      There was a king named Gadhi. His daughter was name Satyavati. Satyavati was married to the sage Richika. Richika arranged for a spectacular sacrifice. Some rice pudding was obtained from the yajna and Richika gave it to his wife Satyavati.

      He said, ‘Split this rice pudding into two halves. Eat half yourself and give the remaining half to your mother. Here, let me divide it. This is your half and that is your mother’s. We are Brahmins. So we will have a son who will display the traits of a Brahmin. Your father is a Kshatriya, and your mother will have a son who will behave like a Kshatriya.’

      Saying this, Richika went off to meditate in the forest. But mother and daughter managed to mix up their halves. In the course of his meditations, Richika realized that Satyavati was going to give birth to a Brahmin son who would display Kshatriya traits.

      Through his powers, he managed to postpone this birth by a generation. So Satyavati gave birth to Jamadagni. It was Jamadagni’s son Parashuram who exhibited all the Kshatriya like characteristics.

      Gadhi’s son was Vishvamitra. Vishvamitra was born a Kshatriya. But because of the mixing up of the rice pudding, Vishvamitra turned out to be Brahmin-like.

      There was a king of the Haihaya dynasty named Arjun. He had a thousand arms. He had also obtained the boon that flaming fire itself would be perpetually present on the tip of his arrow. Whenever he shot an arrow, the fire from the tip of the arrow burnt up the target. In this fashion, Arjuna used to burn up villages, cities and forests. He once burnt up the hermitages of sages. And one of the sages cursed Arjun that he would be killed by Parashuram.

      Parashurama learnt the art of fighting from Shiva himself. While Parashuram was away learning how to fight, Arjuna arrived in Jamadagni’s hermitage. Jamadagni had a wonderful cow (dhenu), known as a kamadhenu because it produced whatever objects one asked (Kama) from it. Using this Kamadhenu, Jamadagni treated Arjun and his entrie retinue to a royal feast.

      Arjun asked Jamadangi to give him this cow, but the sage refused. Arjun then asked his soldiers to forcibly take away the cow. But just as this was going on, Parashuram arrived. He killed Arjun, slicing off Arjun’s thousand arms in the process.

      Having disposed of Arjun, Parashuram went off to meditate and pay another visit to Shiva.

      Taking advantage of Parashuram’s absence, Arjun’s sons invaded Jamadagni’s hermitage. They killed Jamadagni. When Parashurama returned, he exacted vengeance for this evil deed. He killed Arjuna’s sons. Since Arjuna and his sons happened to be Kshatriyas, Parashuram also killed all the Kshatriyas in the world. He did this not once, but twenty-one times over. Why twenty-one times? The reason was that there were twenty-one weapon-marks on the dead Jamadagni’s body.

      But killing was a crime and Parashuram had committed a sin. As penance, Parashuram donated cows and performed a lot of Tapa. He also arranged an Ashvamedha Yagya, the great horse-sacrifice. All this did not prove to be atonement enough. To complete the penance, Parashuram sought the advice of the sage Kashyapa. Kashyapa told him to perform the donation that is known as Tulaa-Purush. A Tula (or ‘Tulaa-danda’) is a pair of scales; the person (Purush) who is performing the donation is placed on one side of the weighing scale. On the other side are placed objects like honey, clarified butter, molasses, clothing and gold. The weight of the objects being donated has to be equal to the weight of the person performing the donation. This is known as ‘Tulaa-purush’. Parashuram performed Tulaa-purusha and was freed from his sin.

      In Tulsidas’ epic Ram Charit Manas, Baal Kand, Chaupai line no. 2 that precedes Doha no. 268, sage Parashuram is called Bhrigu-pati Kamal Patangaa, which literally means ‘the lord in the family of sage Bhrigu (Bhrigu-pati), one who was like the sun (Patangaa) with respect to this family representing a lotus (Kamal)’. The metaphor of ‘the sun and the lotus flower’ is used to mean that Parashuram gave great fame and glory to this family of great sages who felt happy that he was a member of their race just like the lotus flower that feels so happy when the sun rises in the sky that it opens its petals to indicate its joy at the sight of the sun.

      Ram Charit Manas, Baal Kand, Doha no. 268 along with its preceding Chaupai line nos. 4-8 describe the external form (appearance) of sage Parashuram when he came to the venue of the bow-breaking ceremony at Janakpur upon hearing that Lord Shiva’s bow has been broken.]

      19. nipaṭa nidari bōlē bacana kuṭhārapāni,

      mānī trāsa aunipani mānō maunatā gahī.

      rōśa mākhē lakhanu akani anakhōhī bātaiṁ,

      tulasī binīta bānī bihasi aisī kahī..

      sujasa tihārēṁ bharē bhu'ana bhr̥gutilaka,

      pragaṭa pratāpu āpu kahyō sō sabai sahī.

      dūṭyau sō na juraigō sarāsanu mahēsajūkō,

      rāvarī pinākamēṁ sarīkatā kahām̐ rahī..19..

      Verse no. 1/19—When sage Parashuram started venting his anger and spoke harshly (that he would punish anyone who had dared to break the bow, and went around the arena peering belligerently at all the assembled kings and princes to know who did it), all the assembled kings became terrified and lost their wits, become dumb out of fear as if they had all taken a vow of silence.

      Hearing the sage mouthing much un-warranted angry words, Laxman too became very angry. But though angry, he managed to restrain himself and spoke to the sage with a smirk and a sly smile on his face: 'Oh the most exalted amongst the clan of sage Brighu! Your fame has spread all over the 14 Bhuvans (i.e. in all the corners of the world). Your famous valour which you have just described (and boasted about) is true. [And what was that boast? It was that Parashuram had repeatedly exterminated all the kings on the earth, not sparing even their children.]

      But the bow of Lord Shiva, which has been already broken, cannot be soldered back. You had no share (like a property-share) in it (the bow) which can cause you to become so angry, annoyed and agitated. [That is, one usually becomes angry when someone interferes with someone’s personal property or a thing in which the other person has some interest and share. This bow was Shiva’s bow, and everyone has equal right over anything belonging to the Lord. Say, if Shiva himself has no objection or problem with the bow getting broken, why is the sage so angry as if he had some sort of copyright over it? The actual offense has been committed against Shiva, and not against Parashuram. There are thousands of great devotees of Lord Shiva, and no one has felt offended or insulted. So what annoys Parashuram so much?]'

      20. garbhakē arbhaka kāṭanakōṁ paṭu dhāra kuṭhāru karāla hai jākō.

      sō'ī hauṁ būjhata rājasabhā ‘dhanu kō dalyau’ hauṁ dalihauṁ balu tākō..

      laghu ānana uttara dēta baṛē larihai marihai karihai kachu sākō.

      gōrō garūra gumāna bharyau kahau kausika chōṭō-sō ḍhōṭō hai kākō..20..

      Verse no. 1/20—[Then Parashuram said]:- 'I, whose terrible axe’s sharp edge is capable of cutting (i.e. killing) a child in its mother’s womb, demand to know who has broken the bow in this assembly. I will destory (crush) his strength. You (Laxman) are haughty and loud-mouthed! Would you get any fame by entangling youself in a duel (with me unnecessarily) and getting killed?

      Oh Kaushik (sage Viswamitra)! Whose son is this fair-complexioned and haughty little boy?'

      [Note—Refer: Ram Charit Manas, Baal Kand, Doha no. 271; Chaupai line nos. 1-4 that precede Doha no. 274.]

      21. makhu rākhibēkē kāja rājā mērē saṅga da'ē,

      dalē jātudhāna jē jitaiyā bibudhēsakē.

      gautamakī tīya tārī, mēṭē agha bhūri bhāra,

      lōcana-atithi bha'ē janaka janēsakē..

      caṇḍa bāhudaṇḍa-bala caṇḍīsa-kōdaṇḍu khaṇḍyau,

      byāhī jānakī, jītē narēsa dēsa-dēsakē.

      sām̐varē-gōrē sarīra dhīra mahābīra dō'ū,

      nāma rāmu lakhanu kumāra kōsalēsakē..21..

      Verse no. 1/21—[Then Viswamitra replied]:- 'King Dasrath had sent them (Ram and Laxman) to accompany me to protect my fire sacrifice, and they had slayed such demons who had been able to conquer even Indra (the king of Gods). Sage Gautam’s wife Ahilya (who had been turned into stone by a curse) has been liberated and freed from a terrible sin. Now they have become a guest of king Janak’s eyes (i.e. king Janak is so fascinated by them that he constantly keeps watching them). He has broken the bow of Lord Shiva by the strength of his strong arms, and has wed Janki after vanquishing kings from numerous kingdoms. The names of these dark and fair complexioned boys who are very brave and courageous are Ram and Laxman respectively. They are the princes of king Dasrath of Kaushal (Ayodhya).'

      [Note—Refer: Ram Charit Manas, Baal Kand, Chaupai line nos. 6-7 that precede Doha no. 269.]

      22. kāla karāla nr̥pālanhakē dhanubhaṅgu sunai pharasā li'ēm̐ dhā'ē.

      lakkhanu rāmu bilōki saprēma mahārisatēṁ phirī ām̐khi dikhā'ē..

      dhīrasirōmani bīra baṛē binayī bijayī raghunāthu suhā'ē.

      lāyaka hē bhr̥gunāyaku, sē dhanu-sāyaka saumpi subhāyam̐ sidhā'ē..22..

      Verse no. 1/22—Hearing about the breaking of the Bow (of Lord Shiva), sage Parashuram raised his axe and ran to take revenge. He came, and at first saw with affectionate eyes the lovable sight of Lord Ram and Sri Laxman, but then turned his eyes red with anger. Lord Ram is, by nature, very patient, tolerant, forgiving and humble, but at the same time he is also very courageous, brave, valiant, fearless and invincible. [That is, one must not think that Lord Ram is weak and coward because he is polite and courteous. His endearing demeanours and friendly exterior hides a tough interior and a firm resolve.]

      Though the king of the Bhrigu’s race, i.e. sage Parashuram, was a most able warrior, but still he was subdued by the Lord with his grace. [The Lord overcame the anger of the sage with his graceful manners and tact.] The sage handed Lord Ram his own bow and arrow, and then returned back to his hermitage. [The sage realised that he was no ordinary prince but the Supreme Lord himself who has gracefully accepted to come down on the earth to eliminate the burden of the demons from the face of the earth. So he relented and apologized. As a token of his surrender before the Lord of the world, he gave him his own bow and arrow.]

      —————*******————

      Kavitta Ramayan

      (English with Roman Transliteration and Notes)

      CHAPTER 2 

      Ayōdhyākāṇḍa

      ––––––––

      Lord Rām’s forest exile

      1. kīrakē kāgara jyōṁ nr̥pacīra, bibhūśana uppama aṅgani pā'ī.

      audha tajī magavāsakē rūkha jyōṁ, panthakē sātha jyōṁ lōga lōgā'īṁ..

      saṅga subandhu, punīta priyā, manō dharmu kriyā dhari dēha suhā'ī.

      rājivalōcana rāmu calē taji bāpakō rāju baṭā'u kīṁ nā'īṁ..1..

      Verse no. 2/1—After putting down the royal paraphernalia, robes and jewellery that he was adorned with, Lord Ram appeared as magnificent as the parrot after abandoning its wings (i.e. after flight). [The Lord looked relaxed and calm.] (1).

      He abandoned Ayodhya like the rest-houses along the path, and its citizens like the temporary companions of the wayside inns (2).

      Faithful and loyal brother (Laxman) and the devoted wife (Sita) appear as if Dharma (righteousness and noble conduct) has

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