ॐ श्री गुरुभ्यो नम:
ॐ श्री मात्रे नमः

Thanks to Sri Shanmukha Samaveda Sarma lectures on वाल्मीकि रामायण which are available on Youtube, many aspects aspects of this इतिहास are in public domain. Since the lectures are in Telugu, this blog will take up select aspects of this great text and put them for interest of readers in English. This blog picks up a fundamental question that should be known to all people interested in वाल्मीकि रामायण – what is the purpose of this text?

Why did वाल्मीकि write the रामायण? One may say – to convey the story of राम. But an immediate question should be – why did he want a write about राम? And the very first verse in the वाल्मीकि रामायण conveys the purpose of the इतिहास text. Most of the Indian texts actually convey the purpose of the text right at the start itself and there is thus no ambiguity at all with respect to the intent of the author. So रामायण begins with a question by वाल्मीकि to नारद as to whether there is any man on Earth who has the following गुण:

1. गुणवान्– one who has all the beneficial virtues
2. वीर्यवान् – one who is powerful
3. धर्मज्ञ – one who knows धर्म
4. कृतज्ञ– one who knows gratitude
5. सत्यवाक्य– one who always speaks सत्य
6. दृढव्रतः– whatever circumstances he is in, he always adheres to the stated code of conduct
7. चारित्रेण च को हित: – one who has चरित्र or शील: meaning man of character
8. सर्वभूतेषु को हित: – one who always thinks of welfare of all beings
9. विद्वान् – one who is knowlegeable
10. समर्थः– one who is capable
11. प्रियदर्शनः – one who has a very pleasing appearance
12. आत्मवान् – one who is self-driven meaning that he is capable of taking care of himself
13. जितक्रोध: – one who is capable of controlling anger (or even if anger comes, it is for benefit of others). Capable people tend to get angry when they see inept people but despite being very capable, राम does not get angry on anyone
14. द्युतिमान् – one who has तेजस् or splendour
15. अनसूयक: – one who does not find fault with others
16. कस्य बिभ्यति देवाश्च जातरोषस्य संयुगे – in a war zone, even the Devas will shudder to confront such a person

वाल्मीकि रामायण must therefore be read to identify all events where राम indeed displayed these characteristics. वाल्मीकि रामायण is thus not a mere story book but the readers are meant to read the events indicated in the text and compare how normal people would have behaved in similar events unlike राम who behaved in the most appropriate manner owing to the presence of the 16 traits given above.

However, there is a deeper layer to the text. While each aspect of the story can be read with a भौतिक दृष्टि viz an external lens as a normal story, there is a अध्यात्म दृष्टि too meaning there is a deeper layer present too throughout the text. This is why this text is recommended as a नित्य पारायण text meaning this text is meant to be read daily. If someone is lucky enough to have access to well-informed scholars, one can get benefit of learning the text with such a deeper layer of meaning. In particular, वाल्मीकि is asking whether भगवान् is actually present on Earth during the lifetime when this text was written. How can one infer that by referring to these sixteen traits, वाल्मीकि is actually referring to भगवान् ? But before we answer this question, how does one define भगवान् ? As per Indian texts, भगवान् is one who is capable of and performs three activities – सृष्टि meaning projection of creation, स्थिति meaning maintenance and लय means change or closure. And the sixteen traits listed by वाल्मीकि refer to expansion of these three activities itself. How so? Let us read on.

1. गुणवान्– before सृष्टि, भगवान् is in a निर्गुण स्थिति. However for the purpose of t सृष्टि, he injects the three गुणviz सत्व, रजस् & तमस् into motion.
2. वीर्यवान् – वीर्य actually stands for one who has बीज within him. To start the Universe, भगवान् injects the बीज or causal conditions and the Universe then sets into motion
3. धर्मज्ञ – धर्म refers to the rules that govern the Universe and भगवान् is one who establishes the rules
4. कृतज्ञ– कृतम् refers to all actions which are done or have to be done. To govern the Universe, भगवान् knows all the actions that are necessary to run the Universe
5. सत्यवाक्य– सत्यवाक्य refers to eternal truths and वेद is a repository of all such eternal Truths. भगवान् is the author of the वेद.
6. दृढव्रतः– वेद contain the eternal truths and because भगवान् ensures that these eternal Truths continue to be valid and relevant throughout the running of the Universe, He is a दृढव्रतः
7. चारित्रेण च को हित: – If धर्म is broken or things get messed up, he takes on a certain चरित्र to protect धर्म. Thus, he is चरित्रवान्. The entire अवतार idea is relevant in this context.
8. सर्वभूतेषु को हित: – Why does भगवान् take up an अवतार? He takes on to the role of a certain चरित्र since He knows that if He protects धर्म, all beings in the Universe will benefit. Hence, because He takes responsibility for all beings in the Universe, these lines are valid here.
9. विद्वान् – He is a Gyani because He has the necessary Gyan to take care of the Universe.
10. समर्थः– One who takes on a certain अवतार and can do anything that the situation demands.
11. प्रियदर्शनः – He is loved by all. Whatever अवतार He takes like मत्स्य, कूर्म, वराह, etc, each such Form is pleasing to His भक्त and hence He is प्रियदर्शनः
12. आत्मवान् – Even when He takes on a certain अवतार, He remembers and does not forget that He is भगवान् . Hence, He is आत्मवान्
13. जितक्रोध: – While doing His role, He punishes the दुष्कर्मी and helps the सुकर्मी. Despite these acts, He does not bear any anger towards any दुष्कर्मी
14. द्युतिमान् – His तेजस् or splendour is visible to all
15. अनसूयक: – Whatever actions He undertakes, He undertakes for execution of धर्म and does not attribute such actions to anyone other than Himself
16. कस्य बिभ्यति देवाश्च जातरोषस्य संयुगे – When प्रलय happens, even देवता are afraid of Him in this state.

From the above account, it becomes evident that 1 and 2 refer to भगवान् at the time of सृष्टि, 3-15 refer to His traits for स्थिति while 16 refers to His form when He does लय. वाल्मीकि thereby is asking the ब्रह्मऋषि to convey whether भगवान् was present in the Universe at that time in the form any an अवतार.

नारद goes on and tells him that भगवान् is indeed present on Earth at the time with the name of राम. नारद then adds more गुण possessed by राम and once again, study of रामायण requires readers to keep on referring back to these गुण whenever they are unable to understand any action of राम in any state. Equally, our idea of an ideal human being is being enumerated here and while it is normal to spot people here and there who have noble गुण, one will realize how rare it will be to spot even a single person who has the vast list of गुण as enumerated by नारद as below:

1. नियतात्मा – One who has fully controlled his मन
2. महावीर्यो – One who is a महान वीर
3. द्युतिमान् – One who is radiating brilliance
4. धृतिमान् – One who has धृति meaning firm-mind to stick to धर्म
5. वशी – One who was his इंद्रियाँ in his control
6. बुद्धिमान् – Intelligent
7. नीतिमान् – One who is values नीति meaning pursues the most valid action at all times
8. वाग्मी – One who is निपुण is conversation
9. श्रीमान् – One who has grandeur
10. शत्रुनिबर्हणः – Exterminator of foes
11. विपुलां – distinguishable by His broad shoulders
12.  महाबाहुः – Powerful arms
13. कंबुग्रीवः – Neck shaped as a conch
14. महाहनु – well-shaped jawline
15. महोरस्क: – Marked with a broad chest
16. महेष्वास:- mighty bow and collar bone covered with flesh (meaning outline of bones is not visible)
17. गूढजत्रुररिंदिम: Capable of subduing His foes
18. आजानुबाहुः -Long arms
19. सुशिरा: – Well formed head
20. सुललाट: – shapely forehead
21. सुविक्रमः Charming gait or style in which He stands
22. सम: समविभक्ताङ्ग: Medium stature height with well-proportioned limbs
23. स्निग्धवर्ण: Oily complexion
24. प्रतापवान् – Mighty
25. पीनवक्षा – Has a rounded chest
26. विशालाक्ष: – large eyes
27. लक्ष्मीवान् – Is full of royal splendour
28. शुभलक्षण: – His body has all the auspicious marks
29. धर्मज्ञः – He is fully informed on all nuances of धर्म
30. सत्यसंध – He sticks to His word
31. प्रजानां च हिते रत: He is always thinking about welfare of all people
32. यशस्वी – One who has यश
33. ज्ञानसंपन्न: Full of wisdom
34. शुचिः – One who is clean or pure in His dealings
35. वश्य – One who has self-control
36. समाधिमान् – Concentrated mind
37. प्रजापति सम: – Similar to ब्रह्म in terms of supporting creation
38. श्रीमान् – One who is full of श्री or splendour
39. धाता रिपुनिषूदन: – Slayer of enemies
40. रक्षिता जीवलोकस्य – Protector of all living beings
41. धर्मस्य परिरक्षिता – One who always works to protect धर्म
42. रक्षिता सर्वस्य धर्मस्य  – Protector of धर्म of all people
43. स्वजनस्य च रक्षिता – Protector of His own people
44. वेदवेदाङ्ग तत्वज्ञ: – He knows the truth of वेद and its allied branches
45. धनुर्वेदे च निष्ठित: – Master of धनुर्वेद
46. सर्वशास्त्रार्थ तत्वज्ञ: – He knows the actual true meaning of all शास्त्र
47. स्मृतिवान् – He has good memory
48. प्रतिभावान् – He has a high level of capability
49. सर्वलोकप्रिय – All people love Him
50. साधुः – Pious
51. दीनात्मा –  High-minded or compassionate
52. विचक्षणः – He possesses shrewdness in situations where such a skill is necessary
53. सर्वदा अभिगत: सद्भिः समुद्र इव सिंदुभि: – He is always sought by the righteous just as ocean is sought for by the rivers
54. आर्य: – He is noble
55. सर्व सम: च इव – He is alike to all or possess समत्व भाव for all kinds of people. All are worthy of respect – no one is high or low.
56. सदैव प्रियदर्शनः – He always bears a pleasing look
57. समुद्र इव गंभीर्ये – He possess depth or is as profound as an ocean which is deep
58. धैर्येण हिमवान् इव: – In firmness (in His adherence to धर्म, He is comparable to the हिमालय)
59. विष्णुना सदृश: वीर्ये – He is a replica of विष्णु in वीर भाव
60. सोमवत् प्रियदर्शनः – As pleasing as चंद्र
61. कालाग्नि सदृश: क्रोध: – In show of anger, He resembles कालाग्निः, the destructive fire at the time of प्रलय
62. क्षमया पृथिवी सम: – Just as भूमि or पृथिवी, He is an embodiment of patience.
63. धनदेन सम: त्याग: – In being liberal-minded in terms of parting of riches, He resembles कुबेर
64. सत्ये धर्म इवापरः – He resembles धर्मदेव or यम in his adherence to truthfulness.

नारद then quickly conveys a summary version of the entire रामायण to वाल्मीकि and then departs from the ऋषि. वाल्मीकि appears to have been very moved by hearing the account of राम. As they keep travelling into the forest, they reach the banks of Tamasa river. वाल्मीकि sees glory in nature and shows his disciple भरद्वाज the beautiful river where the water is seen as transparent as the mind of a righteous man. The mind of वाल्मीकि is quite evidently filled with राम and as he was taking his bath in the beautiful river with his mind in a peaceful state, he saw two cranes on the branch of a tree – one male and another female. While both the cranes were playing making charming noises, a निषाद (a hunter) kills the male bird. वाल्मीकि, filled with compassion for the female crane which was wailing uttered immediately the following words bearing the following meaning.

मा निषाद प्रतिष्ठां त्वमगम: शाश्वती: समा: |
यत् क्रौञ्च मिथुनादेकमवधी: काममोहितम् ||

May not have peace of mind for endless years, O hunter, since you killed one of the pairs of cranes, infatuated with passion.

As soon as he uttered these words, he regretted it. A ऋषि is not mean to lose anger and his outburst could have been avoidable (as probably the निषाद is doing what he always does as a part of his being). But equally, he realized that there is something special about the verse that he had uttered. He told भरद्वाज to memorize this verse as he observed that it is set in four Padas (four metrical feet) each containing equal number of letters and possessing a rhythm that can be sung on a lute in the form of poetry. But he was not sure why he felt that these verses were special.

As they returned to their Ashram, वाल्मीकि continued to brood over the verse and while doing so, all of a sudden, ब्रह्म appeared in front of वाल्मीकि. And while वाल्मीकि bowed to ब्रह्म and did all actions befitting salutation to ब्रह्म, his mind continued to brood over the verse. ब्रह्म told वाल्मीकि that he needs to write रामायण and the style of the verse must be applied to the entire इतिहास. ब्रह्म gave him yogic power to witness all events of the life of राम and also granted him power to know the mind of the people who were part of the life of राम. And ब्रह्म told him that the verse in itself contains a summary form of the entire रामायण and that is what made this special. How so?

मा can be taken to stand for महालक्ष्मी and निषाद also means निवास and thus मा निषाद means one in whom श्री resides which is राम himself. Thus, this verse can be read as:

O राम! May you live long as you have killed the male one who was काममोहितम् viz रावण.

The verse is therefore special not just because its structure but also because it describes रामायण in a summary form. And thus by writing रामायण, वाल्मीकि expanded the event in full detail by means of the yogic power conferred onto him by ब्रह्म. And the purpose of the text is to convey the working of भगवान् who has taken अवतार in the form of राम. And while वाल्मीकि is conveying the life of राम, he is also describing the various attributes of भगवान् as they had operated on Earth during his अवतार as राम.

To conclude, वाल्मीकि wrote the रामायण so that the readers of this great इतिहास text derive three benefits. One is at a भौतिक level where one derives pleasure reading a wonderful narrative where one can enjoy the antics of हनुमान्, the love of राम & सीता, the strong connection of all the दशरथ पुत्र for each other and many other aspects like beauty of poetry and descriptions of nature throughout the text. This is the अधिभूत perspective. At the next level, we are exposed to the दैवीगुण of key characters like राम, सीता, आंजनेय, विभीषण, etc and also understand how रावण बुद्धि works. The idea is not so much to focus on them but to focus on ourselves we read the text so that we can recognize our own limited गुण and work towards improving them. This is the अधिदैव perspective and this should at least make us recognize the greatness of राम & सीता thereby becoming their भक्त. Last benefit is to unravel the mysteries of the वेद from the text. As readers may know, रामायण is known as the fifth वेद and for people not having access to the वेद, reading this text will give them access to the परम् सत्य contained in the वेद. To spot these, one has to be familiar with the वेद or learn रामायण under a learned गुरु who will expose us to such truths. This is therefore the ultimate perspective, the अध्यात्म perspective knowing which we become one with the One. One who is thus able to dig out all three meanings from the रामायण is the only one who is really reading the text.

Om Tat Sat