{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/hmvp/hmvp25.htm","path":"hin/hmvp/hmvp25.htm","source_url":"https://sacred-texts.com/hin/hmvp/hmvp25.htm","text":"Hindu Mythology, Vedic and Puranic, by W.J. Wilkins, [1900]\nIn Northern India this is perhaps the most popular of all the incarnations of Vishnu, and certainly the R\u0101m\u0101yana, in which his history is found, contains some of the most beautiful legends in the whole of the sacred writings of the Hindus. The R\u0101m\u0101yana is very largely occupied with the story of R\u0101ma's life, and the poets have found in its legends subjects for their most attractive poems. A whole volume might easily be written, giving a biography of this most popular hero; we must, however, content ourselves with the merest outline of his doings.\nMr. Griffiths, in the preface to his translation of the R\u0101m\u0101yana, says, \"The great exploit and main subject of the Epic is the war which R\u0101ma waged with the giant R\u0101van, the fierce and mighty King of Lanka or Ceylon, and the dread oppressor of gods and nymphs, and saints and men.\" \"The army,\" to borrow the words of Gorresio, \"which R\u0101ma led on this expedition was, as appears from the poem, gathered in great part from the region of the Vindhya hills; * but the races which he\nassembled are represented in the poem as monkeys, either out of contempt for their barbarism, or because at that time they were little known to the Sanskrit-speaking Hindus. The poet calls the people whom\n \n \nClick to enlarge\nTHE R\u0100MA CHANDRA AVAT\u0100RA.\n[paragraph continues] R\u0101ma attacked Rakshasas. Rakshasas, according to the popular Indian belief, are malignant beings, demons of\nmany shapes, terrible and cruel, who disturb the sacrifices and religious rites of the Br\u0101hmans. It appears indubitable that the poet of the R\u0101m\u0101yana applied the hated name of R\u0101kshasas to an abhorred and hostile people, and that this denomination is here rather an expression of hatred and horror than a real historical name.\" The account of R\u0101ma which follows is taken from the translation of the R\u0101m\u0101yana in verse by Mr. Griffiths.\nDasaratha, the King of Ayodha, being childless, determined to make an asvamedh, or horse sacrifice, to obtain a son. It was necessary, in order to make an acceptable offering, that the horse destined for sacrifice be allowed to wander at will for a whole year, as a sign that the authority of its owner was acknowledged by the neighbouring princes. The people loved their king, and during his reign were very prosperous; but, owing to the want of a son, the happiness of king and subjects was incomplete. The sacrifice therefore was determined on, the holy place fixed, the horse set free, and the king, encouraged by the Br\u0101hmans, invited the neighbouring princes to attend the great preparations made. At length the rite was satisfactorily accomplished and the presiding Br\u0101hman addressing Dasaratha said:\u2014\nThe gods having graced the assembly the saint who performed the rite thus addressed them:\u2014\nThe gods, pleased with the Br\u0101hman's prayer, led by Indra, proceeded to Brahm\u0101, and presented to him their united petition, in which they mention the great work they wished R\u0101ma, as one of Dasaratha's sons, to perform:\nTo this request Brahm\u0101 makes answer\u2014\nUpon this Vishnu appears, is gladly welcomed by the assembled gods, and asks what request they have to make:\nVishnu asks why it is necessary for him to effect their deliverance. Being told of Brahm\u0101's promise to R\u0101van, he at length consents to be born as man, in order to slay the giant and his family.\nNot long after this, a messenger comes from Vishnu, laden with a golden vase of nectar, which, as he gives it to the king, instructs him to hand it to his queens, assuring them that\nTo Queen Kausalya the king gave half the nectar, who through it became the mother of R\u0101ma; the other half he gave to his other wives, who in consequence became mothers too\u2014Kaikeya bore Bharat, and Sumitra gave birth to Lakshman and Satrughna.\nBefore leaving heaven, Vishnu besought the gods, for whose benefit he was about to undertake the work, to assist him, and they did so in various ways, chiefly by begetting powerful sons to enter his army.\nThe names of some of the leaders who assisted R\u0101ma in answer to this prayer run as follows:\u2014\nIn due time the four sons of Dasaratha were born; and from infancy the strongest affection existed between R\u0101ma the firstborn and Lakshman, and between Bharat and Satrughna.\nWhen R\u0101ma was about sixteen years of age, a saint named Visvamitra came to Dasaratha's court, asking his assistance against two demons, named Maricha and Suvahu, who were commanded by R\u0101vana to annoy him, and prevent the completion of his sacrifices. At first the king pleaded the youthfulness of his son as an excuse for refusing to allow him to undertake a work so arduous; but at length his scruples were overcome, and R\u0101ma with the faithful Lakshman set out for the hermitage. When the travellers reached the banks of the Sarju, the saint gave R\u0101ma two spells which he was to employ whilst bathing, and which were so to affect him that he should have no equal in heaven or hell:\nOn their journey to the hermitage they visit several places of importance, and Visvamitra beguiles the time with numerous legends; he also bestows on R\u0101ma various arms and powers. On reaching the end of their journey, for six days and nights they have to watch for the demons; just as the sacrifice was about to end, these disturbers of the hermitage appear, are conquered by R\u0101ma, and their attendants by Lakshman. The saint, addressing R\u0101ma, says\u2014\nNext morning the hermits tell R\u0101ma that King Janaka of Mithila \u2021 had arranged for a sacrifice to which they are invited. R\u0101ma is asked to accompany them, and is induced to do so by the mention of a wonderful bow in possession of the king, which no one was able to bend. The bow was a gift from Siva, as a reward for sacrifice. On the way to Mithila they pass through a grove, in which, unseen by gods and men, Ahaly\u0101, the wife of Gautama the sage, had been undergoing penance for countless ages, on account of her adultery with Indra. Though the god came to her in the form of her husband, she saw through his disguise, yet did not resist his overtures. Her husband condemned her to live unknown in the forest until R\u0101ma should liberate her. Her hour of release had now come: R\u0101ma sees her, touches her feet, and, the curse being at an end, her husband receives her back.\nIn due time they reach Mithila. The princes are introduced to the king, who gives them a hearty welcome, and narrates the history of the world-famed bow they have come to see. He tells them it was the bow with which Siva, when angry at not being invited to Daksha's sacrifice, wrought such havoc amongst the assembled gods. It was held by successive monarchs of his line as a mark of sovereignty, and as a means of defence against their foes.\nOne day, as Janaka was ploughing, an infant sprang from the ground, whom he named Sit\u0101 (a furrow), on account of her secret birth. In the \"Uttara K\u0101nda,\" \u2020 is a legend, the object of which is to show that Sit\u0101 is another form of Lakshmi, and that it was she who wished to accomplish the death of R\u0101vana. \"R\u0101vana in the course of his wanderings comes to the Himalayas, where he meets with a young woman of marvellous beauty, named Ved\u0101vati, dressed in ascetic garments, and living the life of a devotee. He speaks of love; but she indignantly rejects his overtures, saying that it was her father's wish she should wed Vishnu, and that she had already wedded him with her heart. R\u0101vana presses his suit, assuring her that he is superior to Vishnu. She says that none but he would contemn that deity. R\u0101vana replies by touching her hair. Being very indignant at this, she declares that she will enter the fire (die) before his eyes. Before doing so, she says, 'Since I have been insulted in the forest by thee, who art wicked-hearted, I\nshall be born again for thy destruction. For a man of evil design cannot be slain by a woman; and the merit of my austerity would be lost if I were to launch a curse against you. But if I have performed, or bestowed, or sacrificed aught, may I be born a virtuous daughter\u2014not produced from the womb\u2014of a righteous man.' She then entered the blazing fire. It was she who was born as the daughter of King Janaka. The mountain-like enemy (R\u0101vana), who was virtually destroyed before by her wrath, has now been destroyed by her after she had associated herself with Vishnu's superhuman energy.\"\nRegarding the child thus mysteriously found to be other than of mortal birth, to all suitors for her hand Janaka gave one reply\u2014\nShe was to be the wife of him who could bend the wonder-working bow. Many of the neighbouring princes had tried, but failed. And now Janaka says\u2014\nThe bow is brought, and R\u0101ma invited to try his strength. He takes it up easily in his hand, and as he was drawing the string, it snapped in two, to the wonder and fright of the beholders. R\u0101ma thus becomes the successful suitor of Sit\u0101, and messengers are despatched\nto invite his father to the wedding. His two brothers also come; and not only R\u0101ma and Sita are united, but his three brothers are wedded to the three other daughters of Janaka. They then return home and live in happiness and prosperity.\nAfter a time King Dasaratha wishes to abdicate in favour of R\u0101ma his firstborn. When he had fixed upon a suitable time, the old man sends for his son, and enjoins him to prepare himself for the great event, by passing the night in holy exercises. The people hearing of the king's intention are delighted; the city is illuminated, and they spend the night in festivities. In the mean time a servant goes to Kaikeya, the mother of Bharata, and succeeds in exciting her jealousy of R\u0101ma to such an extent, that she secludes herself in the room of discontent in the palace. The king visits her, when she says to him\u2014\nIgnorant of what her petition is, the king foolishly promises to grant it, before it is expressed. She, calling the gods to witness the promise and oath of her husband, reminds him that on an occasion of great danger she alone had stood by him, and that he then promised her a boon.. She now requested the fulfilment of that vow; or,\nand concludes her address by asking that her son be installed as Prince Regent, and R\u0101ma be sent to live a hermit's life in the forest for fourteen years.\nThe king, almost mad with grief at this request, being bound by word and oath, is compelled to comply. The city is in tears that but yesterday was bright with joy; and the ceremony that was arranged for R\u0101ma is performed in favour of Bharata, much against his will. R\u0101ma tried to persuade Sit\u0101 to allow him to proceed to the forest alone; but to this she will not for a moment consent. The interview between them on this occasion is one of the most beautiful and touching incidents in the whole story. She despises difficulties, dangers and discomforts, if she is with her husband; and avers that death would be preferable to separation. Lakshman's entreaty to accompany them is very touching too:\nAt length R\u0101ma, Sit\u0101, and Lakshman depart, amidst the tears of the whole city. When they reach the forest Dandaka, they seek a quiet spot, and at last settle down at. Chitrakuta.\nDasaratha dies of grief a short time after their departure, and the city is again flooded with tears. Bharata visits the exiles, with the intention of bringing his brother home to occupy the throne, but to this R\u0101ma will not consent. Bharata therefore continues to rule in his stead, but always regards him as the rightful king, and keeps a pair of his shoes, which are exposed to view on state occasions, to indicate that Bharata is acting only as Viceroy.\nThe three meet with many adventures in the forest, where they live the life of ascetics. One day they see\nan immense giant, named Viradha, clothed in a tiger's skin, and\nThis giant, taking Sit\u0101 aside, threatens to kill and eat her; but after a time, changing his mind, proposes to keep her; and, thinking that he is acting generously towards R\u0101ma, offers to allow him to go off unharmed. At length they fight; but as the giant is proof against their weapons, they do not make much progress. After a time he takes up R\u0101ma and Lakshman on his shoulders, and runs away with them. As they are being carried each succeeds in cutting off one of his arms. The giant falls, weak from loss of blood; and, seeing that their weapons cannot deprive hire of life, they bury him alive. After this adventure, they reach the hermitage, and R\u0101ma becomes the protector of hermits throughout the district.\nWhen ten years of his forest life were past, R\u0101ma sets off for the hermitage of Agastya, a man who had gained great merit by his austerities. There they build a cottage, but are not able to live in peace very long. As R\u0101ma and Sit\u0101 are sitting together under a tree, a giantess named Suparnakh\u0101, the sister of R\u0101vana, passes by, and falls madly in love with R\u0101ma.\nThe giantess questions R\u0101ma as to the reason of his being in the forest. After giving a full account of himself\nand Sit\u0101, he inquires who she may be. She says she is R\u0101van\u0101's sister, and openly avows her love:\nR\u0101ma, smiling, told her that as he was married he could not accept her kind offer, but advised her to try his brother. She acts upon this advice; but Lakshman sends her back to R\u0101ma. Thinking that Sit\u0101 was the obstacle to the attainment of her wishes, she was about to slay her; R\u0101ma prevented her from doing this, and Lakshman cut off her nose and ears. She fled to her brother Khara, whose anger she roused by the tale of her mutilation, who sent fourteen giants, giving them strict orders to kill R\u0101ma, Sit\u0101, and Lakshman. These giants are easily slain. Khara is terribly angry when he hears of their death; and, quickly raising an army of 14,000 warriors, goes against his foes. R\u0101ma, single-handed, destroyed them nearly all.\nOne of the giants, named Akampan, rushed away to inform R\u0101vana of the catastrophe. R\u0101vana, intensely angry, asks\u2014\nHe then asks particulars of the fight, and determines to avenge his sister. The messenger informs him that it is useless for him to attempt to conquer R\u0101ma by force, and advises him rather to carry off Sit\u0101; for,\nR\u0101vana orders his chariot, starts off alone to Maricha, and asks his assistance, who dissuades him from attempting to fight with R\u0101ma; but soon afterwards, when Suparnakh\u0101, with her mutilated face, appears before R\u0101vana, she arouses his indignation. As he sat on his throne he is thus described:\u2014\nThe giantess retells her tale, exciting her brother's anger afresh. He immediately sets off again for the hermitage of the fiend Maricha, and asks him to assist in his exploit by assuming the form of a golden deer with silver spots, by which Sita's attention would be attracted.\nMaricha, remembering the power of R\u0101ma when as a mere boy he went to assist the hermit Visvamitra, and\nhow he himself was wounded by him, again tries to dissuade R\u0101vana. But this time he cannot prevail, and there is not much choice left him, for R\u0101vana declares\u2014\n \n \nClick to enlarge\nR\u0100VANA.\nMaricha assumes the form of a deer, and, proceeding to the vicinity of the hermitage, attracts the attention\nof Sit\u0101, who becomes anxious to possess it. R\u0101ma, leaving Lakshman to guard the home, goes in pursuit, and shoots it. As the fiend was dying, assuming R\u0101ma's voice, he cried out loudly enough to be heard by the wife and brother, \"Ho, Sit\u0101! Ho, Lakshman!\" They imagining that some evil had come to R\u0101ma, Lakshman hurried towards the spot whence the cry proceeded; whilst R\u0101vana, who was waiting near, seized the opportunity to carry off the defenceless Sit\u0101. The demon did his best to induce her to yield herself an easy prey; but though she struggled hard, and cried for help to all who came near, none were able to deliver her. Held in his magical car, they reached Lanka, where she was placed in one of R\u0101vana's palaces. He tried both by kind words and fearful threatenings to win her love; but kindness and cruelty were equally ineffective. To comfort her, Brahm\u0101 sent Indra, who managed to elude the vigilance of her guards, and assured her of the sympathy of the gods, and of the fact that all would yet be well with her husband and herself.\nWhilst this was happening at Lanka, R\u0101ma was almost mad with grief. When Lakshman came to him after the deer was slain, he feared some evil had happened; and on their return to the cottage, as Sit\u0101 was not to be found, his anguish was intolerable. He wandered about calling upon the trees, mountains, and rivers to tell him what had happened to his loved one; but they were silent as the grave. A vulture at the point of death, who had fought with R\u0101vana on Sit\u0101's behalf, informs him of her capture by the great fiend. (See part iii. chap. vii.)\nIn their wanderings, the brothers meet with a giant named Kabandha, who, owing to a curse, had to wear the hideous form in which he appeared, until his arms\nshould be cut off by R\u0101ma. As he was running away with the brothers on his shoulders, they fulfilled this condition, there being no other way of escape for them. On learning who they were, he was delighted, and asked them, as a favour, to burn his body in order that he might regain his proper form, and ascend to heaven. As the flames encircled him, he assumed a heavenly shape, and when in mid-air, told them where Sit\u0101 was taken, and advised them to seek the help of Sugriva, the King of the V\u0101nar * (Monkey) tribes, as only through his aid could they recover her. Acting upon this advice, they proceed to Pampa, Sugriva's home; where the sight of the beauty of the lake causes R\u0101ma's lamentations to burst forth afresh:\nWhen Sugriva saw the brothers, imagining them to be friends of his brother B\u0101li, by whom he had been deprived of his throne, he was greatly alarmed, and sent Hanum\u0101n, his commander-in-chief, to learn who they\nwere, and why they had come. When Hanum\u0101n learns the object of their visit, thinking they might be induced to assist his master to regain his kingdom, he promises Sugriva's help, and, taking them upon his shoulders, hurries off with them into the presence of the V\u0101nar king. A league is made immediately, and after R\u0101ma had promised that the usurper B\u0101li should fall that day, Sugriva says of Sit\u0101\u2014\nSugriva produces a robe, bracelets, and anklets that fell from Sit\u0101 as she was being carried off by R\u0101vana; the anklets R\u0101ma recognizes at once, and is greatly comforted as Sugriva tells him that though at present unable to inform him where Sit\u0101 has been taken, he will be able to obtain this information, and assist him in his attempt to rescue her. Sugriva then narrates the story of his quarrel with his brother, but, ere he believes that R\u0101ma can materially assist him, wished to test the wonderful bow of the hero. He was greatly astonished as he saw an arrow R\u0101ma discharged pierce seven palm-trees in line, pass through a hill behind them, and, after traversing six subterranean worlds, return to the quiver. The V\u0101nar king, seeing he has secured no common ally, goes forth fearlessly against his brother; and in the fight, when Sugriva was getting worsted, R\u0101ma sends an arrow which slays his brother. This was regarded by the dying man as an act of gross injustice, because R\u0101ma slew him without informing him who he was; had\nhe only known he would gladly have assisted him in his quest for Sit\u0101.\nSugriva, on the fall of his brother, re-ascends the throne, but is so fully occupied with the pleasures of his position as to forget the promise of help he had given R\u0101ma, by whose prowess his dominion had been regained. Hanum\u0101n, ever faithful to R\u0101ma's cause, reminds him\u2014\nBut this reminder of his duty is insufficient to arouse the king from his selfish enjoyment; it was not until R\u0101ma sends a strong message by Lakshman that he is alive to his duty. When, however, he does move, it is to collect a mighty army. Of the troops collected for this enterprise it is said\u2014\nThe king gave instructions to each leader of a division, as to the limits of the district he was to search for the lost princess; but as R\u0101vana was believed to have gone towards the south, Hanum\u0101n's district, special instruction was given to him; and R\u0101ma entrusted him with a ring which, if successful in discovering Sit\u0101, he could show her as a proof that he was a messenger from her husband. For a long time the search was fruitless, and would have been given up as\nhopeless, but for Hanum\u0101n's perseverance. When they were about to relinquish the search, they met the vulture Sampati, brother of Jatayus, whom R\u0101vana had slain as he attempted to prevent him from carrying off Sit\u0101. This bird was the first to put R\u0101ma on the right track for obtaining his wife. Sampati, hearing that R\u0101vana had slain his brother, was most anxious to avenge his death, and willingly rendered all the assistance he could. He informs the seekers that Sit\u0101 is at Lanka.\nBut here a difficulty occurred: there were a hundred leagues of water to be crossed; who could make the leap? Hanum\u0101n again comes to the front and declares\u2014\nAccording to his promise, Hanum\u0101n made the marvellous spring. After meeting with various adventures, at length he reaches the capital of Lanka, and, diminishing in size until he is no bigger than a cat, passes through the city unnoticed, and finally enters the Asoka grove where Sit\u0101 was confined. He was just in time to witness an unsuccessful attempt of R\u0101vana to induce his lovely captive to forget her husband, and become his bride. R\u0101vana's parting words to Sit\u0101 on this occasion were not very love-inspiring; he declared that unless within two months she consented to become his bride,\nWhen she is alone, Hanum\u0101n addresses her. At first, on hearing a monkey speak, she imagines herself dreaming; but the sight of her husband's ring convinces her that the strange messenger is a friend, and she is delighted to hear all he has to tell:\nThough Hanum\u0101n had found Sit\u0101, and offered to carry her on his shoulders to her long-lost husband, a difficulty arose; she feared that in rising to the height which so long a leap necessitated, she might be giddy, and find it necessary to lay hold of him; but of her own free will she would on no account so much as touch the limbs of living man except those of her husband. Instead, then, of availing herself of the monkey's offer, she prefers to remain where she is for the present, and simply sends back a kind message to R\u0101ma, with a gem to assure him that she has received his. Hanum\u0101n does not care to return without having effected some injury on his foe; he therefore destroys the grove and temple, and slays several of R\u0101vana's heroes. At length he is made captive. When taken before R\u0101vana, he confesses that he is a messenger from R\u0101ma to Sit\u0101, and earnestly advises her restoration. This so exasperates the giant that he would have slain him at once had he not been an envoy\u2014and an envoy's life is sacred. Some of R\u0101vana's people, however, set fire to his tail, and though he does not experience much pain, he manages to set fire to the city in several places.\nWhen Hanum\u0101n had completed his work in Lanka, he made a return leap to India, placed Sit\u0101's gem in\n[paragraph continues] R\u0101ma's hand, and told him all that had transpired in R\u0101vana's capital. The prince was delighted to hear of his wife's constancy; but as the difficulty of transferring an army from the mainland over a hundred leagues of sea seemed impossible to surmount, he despaired of seeing her again. Sugriva, more practical and fuller of resource, says\u2014\nThe army, which had remained some distance away, now marches to the seashore, and R\u0101ma is very curious to learn by what means so vast a bridge can be built. He in his anguish calls upon the sea to withdraw and allow his followers to march across as on dry land; but although the Ocean will not grant this prayer, he does assist with his advice, as he tells him to enlist the services of a tribe of Dasyas (servants), who, together with the monkey host, construct a bridge in five days. No sooner is this completed than the troops march across, R\u0101ma being carried by Hanum\u0101n, and Lakshman by Angad; and though R\u0101vana hears of their approach, and his spies, terrified at the appearance of the invading army, counsel him to yield, he obstinately refuses, and at last the attack upon his city is made.\nAfter fierce fighting, with considerable loss on both sides, R\u0101ma and Lakshman are dangerously wounded by Indrajit, a son of R\u0101vana; but on some wonderful herbs being applied to them by Garuda, the marvellous bird of Vishnu, they are restored. A second time they\nfall, and are again restored by herbs which Hanum\u0101n fetched in an incredibly short space of time from the Himalayas. At last R\u0101ma and R\u0101vana meet face to face. R\u0101ma's destructive arrows seem at first to have met with a foe as wonderful as themselves:\nActing on the advice of M\u0101tali, R\u0101ma, tired of this fruitless toil, launched an arrow \" whose fire was kindled by the Almighty Sire,\" which pierced the giant's heart and laid him dead at his feet. Hanum\u0101n is despatched to assure Sit\u0101 of the death of her captor, and in a few hours she is carefully sent in a litter by Vibhishan, the brother and successor of R\u0101vana. This litter R\u0101ma causes to be opened, that the monkeys may see his wife's face, as he says\u2014\nThis speech struck terror in the hearts of all around, and Sit\u0101 especially is almost heartbroken as, instead of the warm and loving welcome she had anticipated, he coolly tells her\u2014\nHearing these cruel and unexpected words, Sit\u0101 makes a most pathetic appeal, in which she vehemently asserts her innocence; but as there are no signs of relenting in her husband, she wishes to die, or to prove her innocence by the fire-ordeal, and asks Lakshman to prepare a funeral pile:\nLakshman performs this sad office; and when all is ready, she walks round it, and, before entering the fire, addresses Agni:\nHaving made this appeal to Agni to proclaim her innocence, she enters the fire. The gods, descending from heaven in their glory, address R\u0101ma, saying:\nR\u0101ma frankly confesses that he believes himself to be only a mortal; Brahm\u0101 tries to enlighten him, as he assures him that he is Vishnu incarnate for the purpose of slaying R\u0101vana, and that Sit\u0101, whom his cruel conduct had driven into the fire, was no other than Lakshmi, his celestial spouse. In confirmation of this, Agni appears in the fire, and, taking Sit\u0101 by the hand, conducts her to her husband, and declares her to be pure and spotless. R\u0101ma receives her with the greatest joy, and states that he was certain of her innocence all along, but that as others might have doubted her, he had caused her to pass through this ordeal.\nDasaratha, the father of R\u0101ma, now descends from heaven, and tells him that even in that happy place he had been sad to witness the sorrows of his beloved son. Indra next appears, and, at R\u0101ma's request, brings back to life the many V\u0101nars who had perished in his cause; and then other gods thank R\u0101ma for the relief he has\ngiven them by the death of R\u0101vana. When these congratulations are over, R\u0101ma, Sit\u0101, and Lakshman mount a magic car, lent him by Vibhishan, in which in a single day they travel from Lanka to his own city. On arriving near it, Hanum\u0101n is sent to inform Bharat of their return; and the joy this intelligence gives to the faithful Bharat, and to the citizens generally, is indescribable. R\u0101ma quickly assumes his position as king and the people enjoy unexampled prosperity:\nThis state of universal happiness does not continue for ever. People in the city have doubts regarding the purity of their queen, which at length reach the ears of R\u0101ma, who, taking advantage of a wish of Sit\u0101 once again to see a hermitage, leaves her to live an ascetic life. When her twin sons, born in her forest home, come of age, she sends them to their father's court. The king on seeing them, deeply feels the injustice he had done their mother, and determines at any cost to reinstate her as his queen. On her arrival he asks her to assert her innocence before the assembled court; but even Situ could not bear this. She calls to the earth which gave her birth now to give her a home; the earth opened and received her into her bosom. After this R\u0101ma grows\ntired of life, and Time comes to inform him that his work is done. Hearing this, the good king goes to the banks of the sacred stream, and forsaking his body ascends to his home in heaven.\nR\u0101ma, to a vast number of Hindus, is not merely the King of Ayodha, whose history is so pathetically told in the R\u0101m\u0101yana; nor the benefactor of gods, as he slew their enemy, R\u0101vana; but their saviour and friend. As the dead are carried to the river-side to be burned, the friends repeatedly cry, \"R\u0101ma, R\u0101ma, Satya N\u0101ma,\" i.e. \" R\u0101ma, R\u0101ma, the true name.\" Probably this is owing to the fact that in life his power of intercession for the dead was great; whilst his kindness to and care for his followers were such as to encourage men's trust. He is said to have taken the whole of the inhabitants of his beloved city Ayodha to Brahm\u0101's heaven without their suffering death. At his intercession R\u0101vana's spies were saved; and the V\u0101nar hosts that had fallen in battle were restored to life. He entreated his father Dasaratha to remove the curse which he had pronounced upon Kaikeya, the mother of Bharata, through whose unkindness R\u0101ma had been exiled.\n170:* It is a strange though real confirmation of the truth of the underlying history of the hero that to this day the aboriginal tribes inhabiting the Vindhya hills have many legends relating to the life of R\u0101ma and Sita, although they are not Hindus, and know but little of p. 171 Hinduism. These people are not at all like the Hindus in appearance. They are black, have curly hair and thick lips, not very unlike some African races.\n172:* Griffiths's \"R\u0101m\u0101yana,\" i. 81.\n172:\u2020 Ibid. i. 82.\n173:* Griffiths's \"R\u0101m\u0101yana,\" i. 83.\n174:* Griffiths's \"R\u0101m\u0101yana,\" i. 83.\n174:\u2020 Ibid. i. 84.\n174:\u2021 Ibid. i. 85.\n175:* Griffiths's \"R\u0101m\u0101yana,\" i. 89.\n175:\u2020 Ibid. i. 93.\n176:* Griffiths's \"R\u0101m\u0101yana,\" i. 93.\n177:* Griffiths's \"R\u0101m\u0101yana,\" i. 125.\n177:\u2020 Ibid. i. 156.\n177:\u2021 Tirhoot.\n178:* Griffiths's \"R\u0101m\u0101yana,\" i. 278.\n178:\u2020 Muir, O. S. T., iv. 458.\n179:* Griffiths's \"R\u0101m\u0101yana,\" i. 279.\n179:\u2020 Ibid. i. 280.\n180:* \"Griffiths's \"R\u0101m\u0101yana,\" i. 373.\n180:\u2020 Ibid.\n181:* Griffiths's \"R\u0101m\u0101yana,\" ii. 94.\n182:* Griffiths's \"R\u0101m\u0101yana,\" iii. 5.\n182:\u2020 Ibid. iii. 80.\n183:* Griffiths's \"R\u0101m\u0101yana,\" iii. 82.\n183:\u2020 Ibid. iii. 143.\n184:* Griffiths's \"R\u0101m\u0101yana,\" iii. 143.\n184:\u2020 Ibid. iii. 148.\n185:* Griffiths's \"R\u0101m\u0101yana,\" iii. 185.\n187:* Siva had foretold that R\u0101ma would obtain the aid of the monkeys for the destruction of R\u0101vana, when the demon was travelling in the Him\u0101layas. Siva appeared to him as a dwarf, and tried to prevent him from going along a certain road, R\u0101vana disregarded the prohibition, and contemptuously asked who Siva was, to give an order that no one should pass that way; he also ridiculed the monkey-like appearance of the dwarf. Nandeshwara (Siva) replied that monkeys in appearance and power would be produced to destroy R\u0101vana and his family. In order to show his power, R\u0101vana raised the mountain in his arms; but Siva pressed it down with his toe, and crushed R\u0101vana in his arms, until he cried out with pain; and not until he had propitiated Siva for a thousand years did he release him. When he released him, he said that his name should be R\u0101vana, from the cry (R\u0101va) which he uttered.\n187:\u2020 Griffiths's \"R\u0101m\u0101yana,\" iv. 6.\n188:* Griffiths's \"R\u0101m\u0101yana,\" iv. 37.\n189:* Griffiths's \"R\u0101m\u0101yana,\" iv. 149.\n189:\u2020 Ibid. iv. 188.\n190:* Griffiths's \"R\u0101m\u0101yana,\" iv. 254.\n190:\u2020 Ibid. iv. 280.\n190:\u2021 Ibid. iv. 334.\n191:* Griffiths's \"R\u0101m\u0101yana,\" iv. 365.\n192:* Griffiths's \"R\u0101m\u0101yana,\" v. 3.\n193:* Griffiths's \"R\u0101m\u0101yana,\" v. 254.\n193:\u2020 Ibid. v. 271.\n194:* Griffiths's \"R\u0101m\u0101yana,\" v. 273.\n194:\u2020 Ibid. v. 276.\n195:* Griffiths's \"R\u0101m\u0101yana,\" v. 277.\n195:\u2020 Ibid. v. 278.\n196:* Griffiths's \"R\u0101m\u0101yana,\" v. 314.","title":"Hindu Mythology, Vedic and Puranic: Chapter V. The Incarn...","type":"page"}