The third book of Aranya Kanda began in the last post and we already saw the trio coming across the demon Viradha. Rama and Lakshmana slayed the demon immediately after entering dandaka forest which is imbibed with dangerous rakshasas. As the march continues in the deeper forests, there are many dangerous elements which needs to be killed or kept at bay for the trio to complete their exile. This is the difficult part of exile and this kanda sheds light on all the years spent in those thick, impenetrable forests. They will come across the dangerous creatures invariably which extends the story into the next few books until their head Ravana is killed in final battle. The introduction of these demonic forms took place in this book who are poles apart from the divine soul of Rama. The battle between these opposite forces already intiated in this book in last post and will spread across intermittently in journey through dangerous forests. Let us capture at all those details in the next many chapters in this book. Rama entered the hermitage of sage Sarabhanga after slaying Viradha and we can look at all that follows. The sage Sarabhanga left his body and reached the abode of Brahma after meeting Rama.
In chapter 6, after the heavenward journey of Sage Sarabhanga, Rama is approached by others sages and hermits. They inform him about the atrocities of demons around that place. They all ask Rama to eradicate the menace and Rama avows to do so, in order to keep up the tranquillity of those hermitages, and also to obliterate the menace of demons from earth.
After the ascension of Sarabhanga to the abode of Brahma, the rishis of the forest came to Rama. Their creeds were diverse and their methods of spiritual pursuits various. Among them were those who had sprung from the nails of Brahma known as Vaikhanasas. From his hair were born Valakhilyas. There were those who constantly bathed, known as Samprakshalas, and the Marichas who forever drank the rays of the Sun and the Moon. The Asmakutas hit themselves with stones, the Patraharas survived on leaves and the Unajjakas had only their head above water, while their body was immersed. Some continued their penance without even a roof over their head. Oblivious to the varied moods of the elements, neither the heat of the Sun, the fury of the winds nor the ravages of rain daunted them. Some stood in water, while others subsisted on water and air alone. These sages of flawless discipline, endowed with the supreme powers of Brahma gathered around Rama.
They told him that just as Indra was lord of the 'devas' Rama was the lord of those that inhabited the earth. "You are famed in the three worlds for your glory and valor. In you abide the most virtuous qualities of justice, faith, duty and truth. The world commends your filial devotion. We come to you who are an embodiment of Dharma, seeking your protection. Though kings collect their taxes, not many dispense their duties as rulers and such kings fall victims of 'adharma'. The Brahmins who inhabit this wilderness are mercilessly persecuted. That mountain of white you see yonder is made up of the bones of slaughtered ascetics. Though these holy men eke out a living on fruit and roots and cannot pay taxes to their kings, they pass on to the rulers a fourth of the dharma earned by them. To these Brahmins you must be the refuge, so that they do not perish like orphans in the relentless carnage of the rakshasa hordes. The plight of those along the river Pampa, on the banks of the river Mandakini and on the slopes of Chitrakuta is deplorable. The mindless destruction must be stopped. You are our only asylum; we seek your blessings and protection from the evil that stalks these sylvan glades". Rama then told the sages, "The enormous powers of your penance, your sublime virtues and your nobility empower you to command me. Eradication of the menace of the demons and fulfillment of my father's vows are the reason for my presence here. To achieve your freedom is my duty. With Lakshmana's help I will soon put an end to the violence that is rife in these jungles." Having given his assurance to the sages, Rama started on his journey.
In chapter 7, Rama arrives at the hermitage of Sage Sutikshna, as directed by Sage Sarabhanga in the previous chapter and asks the sage to show a place to dwell. Sutikshna asks Rama to stay at his own hermitage, which has no other problems than the wild animals that come in herds and make blaring noises. Rama wishes to kill those animals that hamper the tranquillity of hermits living therein but having observed the kindness of Suteekshna towards those wild animals, however disturbing they may be, Rama refrains to kill them, and would like to go to any other place than this. They spend that night there.
Traveling towards the hermitage of Sutikshna, Rama, Lakshmana and Sita had to cross the meandering river Ganga at many places before entering a densely wooded region. There they beheld the solitary hermitage of Sutikshna, the famed ascetic. They found him sitting in the lotus posture, with hair matted and frail body covered with dust. Rama went in and prostrated to the sage, saying, "Sire, dharmic and god-like, your penance renders you supreme. I am Rama and have come to see you. Kindly bless me". Sutikshna rose to embrace Rama with great affection and said, "Rama, you are the most renowned on the earth and I am so pleased with your presence here. Having heard of your arrival at Chitrakuta, knowing that you would one day come here, I have been waiting for you. Refusing to accompany Indra to the abode of Brahma, I have remained here. Indra tells me that the power of my penance has earned me all the worlds, I now relinquish those in favor of you", but Rama said, "My Lord, the worlds you have mentioned have to be won by myself. Sage Sarabhanga had spoken of you as one, forever in pursuit of the welfare of the world. He wanted me to see you and take your advice on my place of dwelling". The sage did not hesitate to offer Rama his hermitage, "Stay here Rama, where fruit and food for ascetics is plentiful. Except for the fearful animals that stray here occasionally to disturb our peace, there is no other evil". But Rama said, "If I stay here I will slay these beasts, desecrating this holy place and causing you distress. For me there will be no greater sorrow than to make you unhappy, so I do not want to stay here for long". Honored and welcomed with great warmth, Sita, Rama and Lakshmana spent the night at the hermitage.
In chapter 8, Rama and others, having spent that night in the hermitage of Sage Sutikshna, start to go from there on the next day morning, duly taking permission from the sage. While bidding farewell to Rama and others, Sage Sutikshna explains concern about the forests, which are rich natural gifts to human kind and tranquil abodes of hermits, and implicitly suggests to Rama, to somehow safeguard them from the demonic activities in this Dandaka Aranya, by whom these forests are rendered into graveyards, not even honourable graveyards, but stockyards for heaps of dead bodies, bones and skulls, for no faulty reason of the saints and sages.
At dawn the next day, the exiles bathed in the cool water, fragrant with the scent of lotuses. After their morning worship, they went to Sutikshna. With utmost courtesy Rama asked, "May we take leave of you? We will start on our journey before noon. Permit us to meet with the great sages and ascetics who live in Dandaka". The sage bade farewell to his guests. "Visit the enchanting Dandaka, where hermits live in peace, where woods abound in fruit and flower and birds fly over lotus ponds. The tranquil lakes are home to waterfowl that vie with the clarion calls of the peacock." Blessed by Sutikshna, Rama and Lakshmana set out of the hermitage with bows and quivers strapped on securely, as Sita walked silently by their side.
In chapter 9, Sita foresees danger in Rama's decision to eliminate the demons in Dandaka forest, without any provocation from their side, at the request of some sages. She narrates an old episode about a sage who in possession of a weapon became violent and cruel.
Having taken leave of Sutikshna, Rama continued his journey. A while later Sita spoke to him gently, "Rama you are a great warrior beyond compare. In valor you have no equal. The rishi-dharma that you now follow is very subtle and many are the shades of its interpretation. Though clarified in no uncertain terms it is yet difficult to comprehend. Only a Kshatriya king devoid of all ego and desire can achieve it. "In this world of men, threefold are the evils born of desire, the first being falsehood. Greater than that is the sin of coveting the wife of another. Worse than these two is picking up unwarranted enmity and hurting someone who had never meant any offence. The noble burden of truth and dharma can only be borne by the likes of you who have conquered and controlled the senses. The third evil befits only those that are unlettered and ignorant". Sita hesitated, but Rama lovingly smiled suggesting that he would listen to whatever she had to say. Softly and gently like the whispering wind, Sita voiced her concern, "My Lord the third sin which renders men hostile to one another without cause, threatens to taint you. In your zeal to protect the inhabitants of the forest, you have vowed to slay the rakshasas who have not harmed you in any way. Will the might of your bow prove to be the cause of our sorrow in future? I am afraid of the possible consequences and I do not want you to go any further into these jungles. My fear is that the moment you see a rakshasa, the urge to kill will arise in you. Just as fire fed by wood erupts into a blaze, the warrior spirit of a Kshatriya rages when armed with a bow.
Long ago deep in the tranquil depths of a forest lived an ascetic famed for his piety and penance. One day Indra came in the guise of a warrior with intent to disturb and destroy that penance. He gave the ascetic a deadly sword for safekeeping. Immersed in protecting that sword, he never lost sight of it. Constantly carrying and thinking of it, the foolish ascetic not only neglected his penance but also lost its powers. A victim of his unruly senses and a prey to violent warlike feelings, he fell into hell. The proximity of weaponry like the touch of fire is destructive. It disturbs me to see you go on rampage to destroy the demons. Unless provoked, it is not proper to kill anyone, even if he were a rakshasa. The world does not take kindly to those that strike without cause. I am not preaching dharma, but my love for you gives me the privilege to ask you, if you have done right.
You have donned the garb of an ascetic and are obliged to live in accordance with its dignity. When we return to Ayodhya, you are free to practice your Kshatriya dharma. It is the duty of warriors to protect those in peril. But bearing of arms is unrighteous and opposed to the ascetic way of life. Dharma is the source of all the four arthas, for it gives happiness and peace. The world rests on the essence of dharma and man gains all that he wants, by practicing it. By the complete negation of self, the saints acquire sublime serenity. Peace is not born of pleasure. Fulfill your vows in solitude. My weakness prompts me to speak like this, would I otherwise dare instruct you, an embodiment of dharma, about the execution of duties. Consult with Lakshmana, and do what you consider is good".
In chapter 10, Rama replies to Sita's enquiry as to why he should wage war to eliminate the demons. He says that it is only to protect the land from the atrocities of demons, and for safeguarding the decrepit sages under his scheme of protecting the helpless.
Rama was pleased with Sita's concern for him, though he did not agree with her in view of the conditions that existed in Dandaka. He said, "Sita, the ascetics of this forest are the refuge of the world, but they have now sought my refuge. Harassed by the demons, in the presence of evil and the absence of peace, these men of god have become food for the flesh eating fiends. Beset by perils, they seek my protection, for they can neither defend themselves nor curse the rakshasas as the latter act would efface the merit of their penance. It is not only my bounden duty to help these hapless hermits but a crime not to give shelter to those who petition it. I now remind you of what you once said that a Kshatriya should ever bear arms in defense of the defenseless and the distressed. I have pledged to protect them and so long as I live, I will not violate that promise. To me truth is most dear and I would never swerve from it. I would sooner abandon you and Lakshmana than abandon those Brahmins. Without their asking, I would have defended them. How much more should I now protect them, since I have committed myself? Yet I am grateful to you for your loving counsel, for they alone that care take such liberties. Your words befit you and your race. Sita, you who tread the path of dharma along with me are dearer to me than my very life."
This concludes chapters 6, 7, 8, 9 and 10 of Aranya Kanda where we had seen the sages congregated to ask Rama to protect them in the forests inhabited by evils. The joruney reached the place of sage Sutikshna, who like every sage, awaits the arrival of Rama. Sutikshna blesses and counsels Rama on the ways of living in forest and the demonic activities which are in abundant. Rama has given his vow to protect the holy men during his stay in forests by slaying the demons which is questioned by Sita, terming it as unnecessary offense. Rama reasons back with the necessity to protect the vulnerable, even without their asking, which is his top-most priority. Living among these ascetics, seers, wild beasts and evil forces become the order of day for the next many years in exile and we can look at how the path is treaded in the next many chapters of the book.
