We are done with our study of Ramayana once we parsed the contents of the six books from Bala Kanda to Yuddha Kanda. Most of the authentic sources on Ramayana consider these six books as part of it. As I mentioned, we are extremely fortunate to read through these six books and completing our study of Ramayana. The vast content of over 100 posts covering the entire journey of Rama as pronounced authentic by everyone is produced in this space. While we went through the main story which ended with Yuddha Kanda, there are several sources which claim Ramayana has a seventh book – Uttara Kanda. The Ramayana traditionally consists of seven books (Kandas), but some scholars believe that the seventh book, the Uttara Kanda, was a later addition. The writing style in the Uttara Kanda differs from the rest of the epic, suggesting it may have been composed at a different time. Historical studies of various manuscripts show that the first and last books (Bala Kanda and Uttara Kanda) might have been added to the original core of the epic, which consists of books two to six. Since we had already went through the first book or Bala Kanda, we can as well try to delve into the seventh book. Whether or not it is later addition is immaterial but the story of Ramayana which went into everyone’s heart ends with the fall of Ravana. Nonetheless, the contents of seventh book are as important as any other book for it to be studied by all of us. Importantly, the crucial elements like banishment of Sita, birth of Rama’s sons Lava, Kusa and kingdom of Rama are touched upon in this seventh book which gives it an ample scope for the study. With that, let us begin our learning of the seventh book or Uttara Kanda.
In chapter 1, the sages pay homage to Rama for slaying the Rakshasas and eliminating their fear. Rama asks them why Indrajit is considered superior over every other Rakshasa and the reason behind it.
When Rama regained his kingdom, having slain the titans, all the Sages came to pay him homage.
Kaushika, Yavakrita, Gargya also, and Kanva, the son of Medhatithi, who dwelt in the eastern region; Svastiyatreya, the blessed Namuchi and Pramuchi, Agastya and Atri, the blessed Sumukha and Vimukha, led by Agastya, came from the southern region, and Nrishangu, Elavashin, Dhaumya and the great Rishi Kausheya, who inhabited the western region, also presented themselves with their disciples; and Vasishtha, Kashyapa, Vishvamitra, Gautama, Jamadagni and Bharadvaja came with the seven Rishis who were established in the northern quarter.
Reaching the palace of Raghava, those magnanimous ascetics who shone like Fire, the devourer of offerings, presented themselves at the gate and they were all conversant with the Veda and its component parts and versed in the various traditions.
Addressing himself to the doorkeeper, the virtuous Agastya, Prince of Sages, said to him:
“Let the arrival of the ascetics be made known to the son of Dasaratha!”
Learning that those ascetics, who resembled the rising sun, had come, Rama said to the door-keeper
“Usher them in with all due respect”
Thereafter, when the Sages had entered, Rama rose in deference to them and honored them with water and the Arghya, bestowing on each a cow.
Then Rama, bowing low, paid obeisance to them and ordered costly seats encrusted with gold to be brought, that were covered with cushions of Kusha Grass and antelope skins, and those mighty Sages seated themselves according to rank and, questioned by Rama concerning their well-being, the great Rishis versed in the Veda, who were accompanied by their disciples, replied to him, saying:—
“O Long-armed Hero, Joy of the House of Raghu, all is well with us. By the grace of heaven we behold you happy and delivered from thine enemies! By divine grace, O King, you have slain Ravana, that destroyer of the worlds, nor is it any great matter for you to slay Ravana with his sons and grandsons! Furnished with your bow, you canst undoubtedly destroy the Three Worlds! By heaven’s favour, we behold you with Sita victorious today. We see you with your brother Lakshmana, who is devoted to thine interests, in the midst of your mothers and other brothers, O Virtuous Prince. By the grace of heaven, the Rangers of the Night, Prahasta, Vikata, Virupaksha, Mahodara, Akampana and Durdharsha have perished. By divine grace, O Rama, Kumbhakarna, he, whose monstrous form had no equal in the world, was overthrown by you in combat. Trishiras, Atikaya, Devantaka and Narantaka, those mighty night rangers, were struck down by you, O Rama. By the grace of heaven, you did measure your strength against that Indra of Titans whom the Gods themselves were unable to destroy and did vanquish him in single combat. Assuredly it was no small matter for you to overcome Ravana in fight but, by divine grace, you was able to join issue with Ravani and, in combat, slay him also.
“Once you were delivered from his magic bonds, O Long-armed Hero, by heaven’s favour, you did triumph over that enemy of the Gods who bore down on you like Time itself! We marvelled to learn of the death of Indrajita. By granting us the sacred and agreeable gift of security, you have enhanced your victory, O Kakutstha, O Scourge of Your Foes!”
Hearing those pure-souled Sages speak thus, Rama was extremely surprised and, with joined palms, answered them, saying:—
“O Blessed Ones, I vanquished Kumbhakarna and that Ranger of the Night, Ravana, both of whom were filled with valour, why, therefore, do you praise me particularly on account of Ravani or Indrajit? Since I vanquished Mahodara, Prahasta, the Titan Virupaksha, also Matta and Unmatta who were both invincible, and those great warriors, Devantaka and Narantaka, why this commendation on Indrajita’s account? Did I not overcome those Rangers of the Night, Atikaya, Trishiras and Dhumraksha who were full of courage? Why, therefore, do you extol me because of Ravani? In what lay his special power, strength and prowess? How was he superior to Ravana? If I may learn it, for this is no command I lay upon you, if it be no secret that you may not reveal, I desire to know it, therefore speak! Shakra himself was vanquished by him; in virtue of what boon and from what source did the son derive those powers that his sire Ravana, did not possess? From whence did this titan gain pre-eminence over his father in combat? How was he able to triumph over Indra? Tell me now of all the boons he received, O Foremost of the Sages.”
In chapter 2, the birth of Vishravas or Ravana’s father is discussed in response to the question posed by Rama.
Thus questioned by the magnanimous Raghava, the illustrious Kumbhayoni answered as follows:—
“Learn, O Rama, of the brilliant exploits of that warrior and how he slew his adversaries without being wounded by them; but first I shall tell you of Ravana’s birth and lineage, O Raghava, and thereafter of the rare boon accorded to his son.
“In former times, during the Kritayuga, there lived a son of Prajapati, O Rama, and that lord, Paulastya by name, was a Paramarishi equal to the Grandsire of the World Himself. One is unable to enumerate all the virtues he owed to his excellent character and it is sufficient to say that he was the son of Prajapati and, as such, was the favourite of the Gods. He was beloved of the entire world on account of his charming qualities and great wisdom. In order to pursue his ascetic practices, that foremost of Munis repaired to the hermitage of Trinabindu and took up his abode on the slopes of the great Mountain Meru. There, that virtuous soul, his senses fully controlled, gave himself up to the practice of austerity, but some youthful maidens, whose fathers were Rishis, Pannagas and Rajarishis, wandering in those solitudes, disturbed him. Accompanied by Apsaras, they came to divert themselves in that place and, as it was possible to find fruits in every season and disport oneself in those woods, the young girls constantly went there to play. Attracted by the charms of Paulastya’s retreat, they sang, played their instruments and danced, thus in full innocence, distracting the hermit from the exercise of his penances.
“On this, that mighty and exalted Sage cried out in indignation:—
‘She who falls under my gaze, will instantly conceive!’
“Thereupon all those maidens, who heard the magnanimous Sage, terrified of the brahmin’s curse, left that place; but the daughter of the Sage Trinabindu had not heard it. Entering the wood, wandering here and there without fear, she was unable to find the companions who had accompanied her.
“At that moment the illustrious and mighty Rishi, born of Prajapati, was concentrating on the sacred scriptures, his soul purified by asceticism. Hearing the recitation of the Veda, that youthful maiden approached, and beholding that treasury of asceticism, she instantly grew pale and manifested all the signs of pregnancy. Thereupon, discovering her condition, she became extremely bewildered and said:—
‘What has happened to me?’ Thereafter, realising the truth, she returned to her father’s hermitage.
On seeing her in that state, Trinabindu said:
‘What means this strange condition in which you find thyself?’
“There at, with joined palms, the unfortunate girl answered that treasury of asceticism, saying:—
‘I do not know, Dear Father, what has brought me to this pass. Preceded by my companions, I had gone to visit the sacred hermitage of that great and pure-souled Rishi Paulastya. Thereafter I was unable to find any of those who had accompanied me to the woods but, perceiving the alteration in my body, seized with fear, I returned here.’
“Then that Rajarishi Trinabindu, of radiant aspect, entered into meditation awhile and it was revealed to him that this was the work of the ascetic and, the curse of that great and pure-souled Sage having been made clear to him, he, taking his daughter, went to where Paulastya was to be found and said to him:
‘O Blessed One, accept this daughter of mine in all her native perfection as alms spontaneously offered. O Great Rishi, assuredly she will ever be completely obedient to you who art given to the practice of asceticism and to the mortification of the senses.’
“Hearing the words of the virtuous Rajarishi, that Twice-born One, who was willing to accept the young girl, said:—‘It is well!’ and, having given his daughter to that king of Sages, Trinabindu returned to his hermitage whilst the young wife remained with her consort, gratifying him with her virtue.
Her character and conduct so charmed that powerful and exalted Sage that, in his delight, he addressed her, saying:—
‘O Lady of lovely limbs, I am well pleased with thine outstanding virtues and will confer on you a son like unto myself who will perpetuate both our houses; he will be known by the name of Paulastya and, as you have listened to me reciting the Veda, he will also be called Vishravas.’
“Thus, his heart filled with delight, did the ascetic speak to his divine consort and, in a short time, she gave birth to a son, Vishravas, who was famed in the Three Worlds and full of glory and piety. Learned, looking on all with an equal eye, happy in the fulfilment of his duty, like unto his sire inclined to asceticism, such was Vishravas.
In chapter 3, Vishravana or Ravana becomes the protector of wealth.
“The son of Paulastya, that foremost of Munis, was not long in establishing himself in asceticism like his sire. Loyal, virtuous, devoted to the study of the Veda, pure, detached from all the pleasures of life, his duty was his constant aim.
“Hearing of the life he was leading, the great Muni Bharadva ja gave his own daughter of radiant complexion to him and Vishravas accepted Bharadvaja’s daughter with traditional rites and began to consider how he might perpetuate his line and happiness. In extreme delight, that foremost of the ascetics, conversant with his duty, begot with his wife a wonderful child full of vigour, endowed with all the brahmic qualities such as self-control, purity, austerity, etc.
“At the birth of this child, his paternal grandfather was filled with joy, and Paulastya, beholding him, bethought himself how he might make him happy. ‘He shall become the “Guardian of Wealth”,’ he said in his delight, which was shared by all the Sages, and he gave him a name, saying:
“‘Since the child resembles Vishravas, he shall be known as Vaishravana!’
“Thereafter Vaishravana, retiring to pastoral solitudes, grew up to resemble the mighty Anala, who is invoked at the time of sacrifice and, while he sojourned in that retreat, the thought came to that magnanimous one, ‘I will pursue my supreme duty; the path of duty is the highest path’.
“For a thousand years he gave himself up to asceticism in the great forest and practising severe austerities, performed heavy penances. At the end of a thousand years, he underwent the following discipline—drinking water, he fed on air alone or took no nourishment whatsoever.
“Then Vaishravana answered the Grandsire of the World, who stood near and said:
“‘O Blessed One, I desire to be the saviour and protector of the world!’
“In the satisfaction of his soul, Brahma, who was accompanied by the Celestial Host, joyfully answered:—
‘So be it! It is my desire to create four Guardians of the Worlds. Now there shall be the region of Yama, the region of Indra, the region of Varuna and the one sought by you. Go, O Virtuous Ascetic, and reign over the dominion of wealth 1 With Shakra, Varuna, the Lord of the Waters, and Yama, you shalt be the fourth. Receive as your vehicle this chariot named Pushpaka, which is as bright as the sun, and be equal to the Gods. Be happy, we shall now return from whence we came, having accomplished that which we had to do by conferring this double gift, O Dear Son!’
“Hearing the words of his sire, the virtuous Vaishravana went to dwell in Lanka on the summit of the mountain, and soon, under his rule, it was filled with thousands of delighted Nairritas disporting themselves.
“That righteous King of the Nairritas, the blessed Sage Vaishravana, dwelt in Lanka, that city surrounded by the sea and, from time to time, the saintly Lord of Wealth, in the Pushpaka Chariot, went to visit his father and mother. Hymned by the Hosts of the Gods and Gandharvas and entertained by the dances of the Apsaras, that Guardian of Wealth, radiating glory like unto the sun, went to visit his sire.”
This concludes chapters 1,2 and 3 of Uttara Kanda where we had seen many renowned sages coming to pay homage to Rama on his victory over Ravana. The sages particularly praise him for slaying Indrajit. When asked for the reason by Ravana in considering Indrajit as superior, the sages respond by detailing the lineage of Ravana. The story behind Ravana’s father Vishravas birth and the birth, boons received by Ravana are clearly portrayed here. As we can see, Ravana undergoes severe penance and receives many a wealth in return. He becomes protector of wealth and begins to live in Lanka. The story behind the evolution of Ravana is further detailed in many of the subsequent chapters through the conversation between Rama and the sages.
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