We mentioned about the coming to life of historic temple for Ram in Ayodhya in this space while learning about the story of Rama all through the 7 books. In our last book of learning, we also dwelled into two famous temples constructed for Rama in Ayodhya and Bhadrachalam. I knew about these two most prominent places and let us learn about the remaining places while updating this blog. We can look at a famed Rama temple in this post which is known as Kalaram temple, present in Nashik, Maharashtra. The Kalaram Temple holds immense historical significance as it is believed to be built on the site where Lord Rama lived during his exile according to the Ramayana. The temple, located in Panchavati in Nashik, is of great significance in the context of Ramayana. As per epic, Lord Rama, Sita, and Lakshmana, spent a greater part of their 14 years of exile in Panchavati. History has it that after the tenth year of exile, Rama along with Lakshmana and Sita, lived for two and half years on the northern bank of the river Godavari near Nasik. This place is known as Panchavati. The temple was built by Sardar Rangrao Odhekar, a Maratha knight, way back in 1782. The central idol of the temple is a black stone statue of Lord Rama, hence the name "Kalaram" which translates to "Black Rama". The sanctum sanctorum also houses the statues of the goddess Sita and Lakshmana. Thousands of devotees visit the temple every day. The temple features 14 steps representing the 14 years of Rama's exile.
The most important historical aspect of the Kalaram temple is its connection to the Dalit movement. In the 1930s, Dr. B.R. Ambedkar led a "Kalaram Temple Entry Movement" demanding entry for Dalits into the temple, which became a landmark protest against caste discrimination as dalits are not allowed into temples till then. This movement aimed to challenge the oppressive caste norms prevalent during the time. During the satyagraha, Ambedkar and his 15,000 Dalit followers peacefully picketed the temple. Though the Kalaram Satyagraha was not instantly successful in terms of entry to the temple by the Dalits, it greatly served to raise awareness regarding casteism and called for social reform. The Nashik Satyagraha led to many such movements and has been pivotal in shaping the Indian civil rights discourse and paving the way for more uniform treatment to backward groups.
Returning to the epic, Rama recounts the story of king Nriga, Nimi and celestial nymph Urvashi to Lakshmana as he tell about the roles and dharma of a ruler. Rama recounts legendary tales to Lakshmana that reveal the workings of fate, karma, and the consequences of unchecked anger. In the first tale, King Nriga is cursed by brahmins for a minor transgression. Accepting his fate, he assembles his ministers, names his son, Prince Vasu, as his successor, and orders three protective ditches—guarding against rain, cold, and heat—to provide comfort during his punishment. Urging his son to govern justly, Nriga descends into the gem-adorned ditch, living as a lizard for countless years until liberation. In the next tale, King Nimi of the Ikshvaku lineage, known for valor and truth, builds the splendid city of Vaijanta and performs a grand sacrifice in honor of his father. When Sage Vasishtha, delayed by officiating Indra’s ritual, finds that Sage Gautama has taken over, he curses Nimi. In turn, Nimi curses Vasishtha, and their mutual curses strip them of their bodies. Later, Vasishtha pleads with Brahma and is instructed to be reborn through the vital seed of Mitra and Varuna. Meanwhile, the celestial nymph Urvashi consents to Varuna’s desire, prompting Mitra to curse her to unite with Pururavas in the mortal world. Urvashi bears Pururavas a son, Ayu—an ancestor of Nahusha—and returns to the celestial realm. We can look at the continuation and few other tales in the following chapters.
In chapter 57, the story of Vasishtha and Nimi concludes.
Rama’s narrative begins with Lakshmana’s delighted inquiry: How did the Twice-born sage and the king, both deprived of their physical bodies, regain them? Rama then recounts the divine history of their restoration. He explains that from a sacred vessel, into which the mighty gods Mitra and Varuna had emptied their vital seed, two eminent sages were born. First emerged Agastya, who, in defiance, declared, “I am not your son,” and departed. The seed of Mitra, mingled with that of Varuna, later gave birth to the revered Vasishtha. This sage, celebrated by the Celestials and chosen by the illustrious Ikshvaku as family priest, had once existed without a physical form but was divinely reborn to serve the higher good.
Rama then shifts his tale to King Nimi of the Ikshvaku lineage, renowned for his valor and truth. Deprived of his body, Nimi was aided by the sagacious rishis who organized a grand sacrifice. During the ritual, the foremost of the Twice-born carefully preserved Nimi’s body using unguents, cloths, and herbs, with the support of citizens and servants. As the sacrifice concluded, the sage Bhrigu declared, “I shall restore you to life, O King, for I am gratified with you.” The gods, in their delight, offered Nimi a boon, asking where his consciousness should reside. In an act of sublime selflessness, Nimi expressed his desire to live in the eyes of all beings. The deities agreed that he would manifest as air, ensuring that when his presence moved among them, their eyes would close for rest.
Following this divine decree, the rishis carried Nimi’s body to the sacrificial ground. There, with vigorous rubbing accompanied by sacred formulas, the agitated Arani gave rise to a great and ascetic being. Born from an inanimate form, this being was named Mithi, the King of Videha, and later became known as the ancient Janaka. It is from this revered being, called Mithi, that the lineage of Mithila originated. Thus, through divine intervention and the sanctity of ritual, both Vasishtha and Nimi were restored to life.
In chapter 58, Shukra curses Yayati.
Lakshmana, filled with amazement, addressed his mighty brother Rama, whose brilliance shone like the sun. He expressed his astonishment at the tale of King Nimi and Sage Vasishtha and questioned why Nimi, a warrior renowned for his valor and wisdom, could not find it in himself to forgive Vasishtha.
In response, Rama explained that forgiveness is not always shown by men. To illustrate this, he recounted the story of King Yayati, who bore the injuries inflicted upon him with great patience and resignation.
Yayati, the son of Nahusha and a ruler devoted to the prosperity of his people, had two wives of unparalleled beauty. His favored wife was Sharmishtha, the daughter of Diti and the Daitya king Vrashparvan, while his other consort was Devayani, the daughter of the great sage Shukracharya. Despite her noble lineage, Devayani was not beloved by her husband.
Sharmishtha bore Yayati a son named Puru, while Devayani gave birth to Yadu. Puru, possessing admirable qualities and being the son of Yayati’s favored wife, became his father’s favorite. This favoritism greatly distressed Yadu, who, overwhelmed with sorrow, turned to his mother in anguish.
Yadu lamented the misery and disgrace they suffered. He declared that their predicament was intolerable and insisted that they either end their lives by entering fire or allow him to leave and forge his own path. He could not bear the humiliation any longer and resolved to put an end to his life.
Seeing her son weep with despair, Devayani, overcome with grief and indignation, called upon her father, the powerful sage Shukracharya. The great sage, sensing his daughter’s distress, immediately appeared before her. Observing her turmoil, he asked repeatedly what had caused her such pain.
Enraged, Devayani expressed her misery to her father. She declared that she could no longer endure the contempt and neglect she suffered at the hands of King Yayati. She felt abandoned, like a neglected tree whose dependents also wither. She cried out that she would rather throw herself into fire, drink poison, or drown in water than continue to live in such disgrace. She then accused her father of being disregarded as well, for if she, his daughter, was treated with contempt, it reflected poorly upon him as well.
Hearing these words, Shukracharya’s heart was filled with fury. The great sage, descended from Bhrigu, could not tolerate the insult to his daughter and immediately pronounced a terrible curse upon King Yayati. He declared that, due to his wickedness and the contempt he had shown toward him, old age would descend upon Yayati, rendering him weak and senile.
Having uttered this curse, Shukracharya sought to console his grieving daughter. Then, radiant as the sun, he departed for his own abode, leaving behind the fate he had decreed upon Yayati.
Thus, Rama illustrated to Lakshmana how, in some cases, resentment and a sense of injustice could overpower the inclination to forgive, shaping the destinies of even the greatest kings and sages.
In chapter 59, Puru takes the place of his Father cursed by Shukra.
After being cursed by the enraged Sage Shukra, also known as Bhargava, King Yayati was instantly overcome by old age. Unwilling to relinquish his pleasures, he turned to his son Yadu and implored him to take on his decrepitude in exchange for his youth. Yayati pleaded with Yadu, reminding him of his knowledge of dharma and urging him to fulfill his father’s wish. He promised that once he was finally satisfied with worldly pleasures, he would willingly resume his senility.
However, Yadu, feeling neglected and cast aside by his father, refused the request. He reminded Yayati that he had been excluded from all important matters and had been denied his father’s favor. He suggested that Puru, who enjoyed the king’s company and privileges, should bear the burden instead.
Hearing Yadu’s rejection, Yayati turned to Puru, asking him to take on his old age. Without hesitation, Puru, with hands folded in reverence, gladly accepted his father’s request. His willingness filled Yayati with immense joy, and as he regained his youth, he reveled in an unparalleled sense of satisfaction. Restored to his former vitality, he ruled the earth for countless years, performing thousands of sacrifices and indulging in worldly pleasures.
Eventually, after a long period, Yayati called upon Puru and declared that the time had come for him to reclaim his old age. He assured Puru that he need not fear, for his devotion and obedience had pleased him greatly. In recognition of Puru’s sacrifice, Yayati promised to make him king, bestowing upon him the supreme dignity of the throne.
Turning to Yadu, Yayati chastised him harshly, branding him as an ungrateful and intractable being. He declared that Yadu had disrespected not only his father but also his spiritual guide. As a result of his defiance, Yayati cursed Yadu and his lineage, decreeing that his descendants would never rule and would instead become Rakshasas and Yatudhanas. He further declared that Yadu’s progeny would never be part of the noble lunar dynasty and would inherit his rebellious nature.
Having ensured the stability of his realm by appointing Puru as his successor, Yayati renounced his kingdom and withdrew into the forest. There, he lived in asceticism until the appointed time arrived for him to ascend to the celestial realms.
Following Yayati’s departure, Puru ruled the kingdom of Kashi from the magnificent city of Pratishthana, governing with great wisdom, equity, and glory. Meanwhile, Yadu, true to the fate decreed by his father’s curse, fathered thousands of Yatudhanas in the distant and inaccessible city of Durga.
Concluding his narration, Rama reflected on the virtues of acceptance and endurance. He pointed out that while Yayati bore his curse with the resilience of a true Kshatriya, Nimi, by contrast, had refused to forgive. Rama urged Lakshmana to follow the example of those who embraced fate, cautioning against the downfall that awaited those who resisted destiny, like King Nriga.
As Rama spoke, the night sky glittered with stars, and the eastern horizon glowed with hues of rose and gold, as though adorned with the pollen of celestial flowers, heralding the arrival of a new dawn.
This concludes chapters 57, 58 and 59 of Uttara Kanda where we had seen the stories flowing from Rama addressing important qualities of people and fate. He first recounted the story of Nimi and Vasishtha and concluded it as the both are restored to life. Rama reminded that both cursed one another and lost their physical forms. Lakshmana questioned why Nimi, a warrior, could not find it in himself to forgive Vasishtha. Rama explained that forgiveness is sometimes shown by men who doesn’t give it back what they receive as punishment. To explain this, he recounted the story of King Yayati, who was cursed by Shukra but endures it with patience. The entire story of King Yayati was detailed by Rama which was intertwined with his two wives and two sons. As the stories are told we can look at subsequent chapters where Rama and Lakshmana can be seen overlooking the proceedings in the courtroom.
No comments:
Post a Comment