SRI RAMA: THE HIGHEST IDEAL OF INDIAN MANHOOD

 

M. V. SRIDATTA  SARMA, M. A.

 

I

 

Our earliest bard, Valmiki, who was moved by the ghastly scene of the separation (disunion) of a she krauncha bird from its paramour by a mortal wound inflicted by a fowler, expressed his deep feelings of sorrow in couplets.1 The sentence which was expressed in poetical (metrical) form attained celebrity.2 The Ramayana or the story of the adventures of Rama composed by him in twenty-four thousand Slokas, as the sage himself tells us, was sung by the twin minstrels Lava and Kusa in musical tones in the royal court.

 

The story of Rama originated in the first instance from the celestial sage Narada and it was adopted and set to metrical composition by Valmiki and in the very same form it was read with devotion. 3 This great composition is full of sentiments or emotions (the nine Rasas). 4

 

II

 

The epic narrates in extenso the ancient lore of two powerful races, who lived in northern India, viz., the Kosalas of Oudh and the Videhas of North Bihar. They negotiated relationships with each other. King Dasaratha of the Kosala country had four sons, and the eldest of these was Rama, the hero of the poem, while Sita (who was miraculously born in a furrow and fostered by Janaka) is the heroine.

 

At the auspicious moment when the moon entered the constellation Punarvasu on the ninth day of the waxing Moon with five Planets in the ascendant, the Moon and Jupiter located in the zodiacal sign Cancer and the Sun in Aries, was born Rama at Ayodhya when there was an unprecedented, dignity. 5 (cf. Bhojaraja’s Champu Ramayana and, Agastyasamhita.)

 

The marriage of the hero with the heroine is celebrated at in the midst of a bee-line of suitors. A severe test in the form a feat in the breaking of Siva’s bow had been prescribed for winning the hand of Sita. Rama comes out successful, the gallant knight that he was.

 

Sage Valmiki institutes enquiries with the seer Narada at the outset (in the first canto of Balakanda) regarding the whereabouts of the great personage who could be reckoned as the highest ideal of mankind, endowed with the good qualities like prowess, conversant with civil or religious law, with that sincerity of purpose, being outspoken, persevering, equipped with the bow, well-reputed, well-inclined (affectionate) towards all beings, wise, strong, handsome, powerful, self-possessed, majestic, imperturbable and free from jealousy (Slokas 2-5).

 

This questionnaire was answered by the celestial sage and he enumerates the qualities of that hero who serves as the highest ideal of mankind. Says he thus: “Listen, Oh sage, in that great house Ikshvakus is born a great personage by name Rama, who is well-known and popular. He is abstemious, valiant, lustrous, resolute, fascinating, wise, righteous, eloquent and dignified. He is a menace to the enemies. He possesses a conch-shaped neck, big chin, an excellent bosom and a hidden clavicle. His shoulders rest on the knees. He has a well-formed head and forehead. He is heroic and impartial. His limbs are proportionate, of resplendent or glossy colour, while his eyes are broad. He is always devoted to the well-being of his subjects and bears auspicious marks. He is renowned and has the impress of wisdom. He is clean, self-controlled and devout (pious). He is an equal to Prajapati, a supporter of the virtuous and a slayer of foes. He is the saviour of his own faith, besides being a guardian of his own people, an upholder of worldly existence, conversant with religious and moral merit. He has a thorough grounding in the knowledge of the Vedas and their ancillaries. He is skilled in military science and is acquainted with the quintessence of all branches of knowledge. He is well familiar with traditional and memorial law (both civil and religious). He is bold and intelligent (ready witted), is agreeable to law, high mettled and clear sighted. He is always approached by the virtuous in the same manner as an ocean by other streams. He is the respected one (venerable), who is upright, impartial and of handsome appearance. He is possessed of all virtues, causing delight to Kausalya. He is majestic like the ocean; in boldness, he resembles the king of mountains (Himavan or the abode of frost). In virility or prowess, he equals Vishnu and like the moon, he is liked by all. In anger or wrath, he is similar to the destructive fire at the end of the world. He is of enduring nature like mother earth. In regard to munificence, he is like Kubera and in the maintenance (upholding) of Truth, he is a replica of Yama or Dharma. In short, this great repository of virtues is none other than Rama the eldest and favourite son of Dasaratha–a nice combination of the best (pleasing or agreeable) of the natural dispositions.” (Slokas: 8-20)

 

After the marriage of Rama with Sita, the elders decide to get him anointed as crown prince in consideration of his attainments. His was a fascinating form endowed with elegance and grace. To Rama there was no equal on earth. He resembled his father Dasaratha in all respects. Rama was always composed in mind and spoke sweetly. Even if any one uttered harsh words (inadvertantly), he was not asserting. He would be pleased by any single act of obligation. He would not mind any misdeed even though done repeatedly. With the well-behaved (or those of good breed), the learned and the aged as also the virtuous, he held discussions as regards moral and religious conduct or higher knowledge. With warriors, he spoke on matters connected with archery or military science. Rama was intelligent, spoke genially and courteously. He was always willing to speak first. Whatever he spoke was agreeable. Though a great warrior by himself, he was never haughty. He treated elders as also parents with respect. He was always fond of the people. There was a reciprocal treatment on both sides Rama was compassionate and was not excitable. He showed respect towards Brahmins. He extended his sympathies towards the afflicted. The righteous Rama always kept his mind and organs under restraint, thus being undefiled.

(cf. Ayodhyakanda : Chap I, Sloka 9)

 

            Dasaratha felt diffident about Rama’s attainments. While sending him with the sage Visvamitra, the sage turns down all his doubts and says, “I am aware of that great Rama, the truthful and the valiant.”6 In view of Rama’s popularity, the citizens of Ayodhya–as also the subjects of the kingdom (rural and urban populace) consisting of women, the old, the young–used to assemble both in the mornings and evenings for offering prayers to the spirits for the welfare of Rama (for strength, longevity, life and health).7 Seeing that Rama was growing fitter and fitter to rule the kingdom, Dasaratha resolved to install him as heir-apparent.

 

III

 

            The story of the Ramayana takes a sudden turn with the coming of the wicked nurse to the scene. She instigates Kaikeyi to press her demands for the throne on behalf of Bharata in preference to Rama. Kaikeyi in the first instance tells her thus: “Rama is one who knows what is right, being endowed with good qualities, subdued, correct in conduct, truthful and unsullied. He is the eldest son and as such deserves to be the heir-apparent. Like a father, he will be a protector (guardian) to his brothers and dependents for a long term. Oh, you dwarf, why do you feel jealous on hearing the news of Rama’s installation? In fact, Rama is more venerable to me than Bharata. Rama treats his brothers with the same amount of consideration as he does for his own self.” (Ayodhyakanda: VIII-14, 15, 18 and 19) In another Context, Kaikeyi says that Rama would not look at others’ wives. 8

 

            Later, she changes her attitude and demands the senile king fulfil the two boons for which he had committed himself. The orders were communicated to Rama by Kaikeyi. “If you are true to your promise and if you are abiding by the decisions of your father, please hear me. Stand before your father, as ordered by him. You have to enter into exile for a term of fourteen years seeking refuge in the woods of Dandaka. Bharata has to be anointed as heir-apparent. Renouncing this royal unction, you have to wear the matted or clotted hair of the mendicant. Ibid: XVIII–33-37) Rama heard this unpleasant direction which was as cruel as death. On hearing this, he did not express any feeling of affliction; but instead quietly acquiesced. 9

 

When Lakshmana and Kausalya were grieved to hear the orders of the king, Rama tells them that he has not enough strength to transgress the orders issued by his father and seeks the condescension of the mother to repair to the forest.10 By according permission, his mother will be instrumental in executing the orders of the husband, while to Rama, it will have double effect. To Rama, righteousness or goodness which is one of the ends of human existence is the highest act of merit, in which Truth is also established. By having recourse to this path, the carrying out of the wishes of the father would be the foremost act. One who adopts Dharma (moral code of conduct) cannot nullify what has been said by the mother, father or a follower of sacred knowledge.11 “Knowingly or unknowingly”, says Rama, “I do not remember my having done so far any act that would cause displeasure to my parents.” 12

 

When Rama, Laksmana and Sita left the city to the woods the citizens surrounded the royal apartments which were vacated by Rama. Dasaratha reflected on the character of Rama thus: “When a father does not think of abandoning his son, even though he is worthless, a king does not afford to send away his dear son, who has by his own actions endeared himself to the people at large. The six qualities like compassion, pity, learning, character, self-restraint and tranquillity adorn Rama.”13 In view of their being smitten the subjects are greatly afflicted.

 

Rama is indicative of the very essence of the Dharma and it may be said that he is the very bottom of the tree of Dharma (Dharmamula), while the others represent the extensive growth of the tree in the form of leaves, flowers, fruits and branches. 14

 

Bharata, who was moved on learning the sad news of the banishment of Rama, followed his footsteps to bring him back to Ayodhya. Lakshmana on the other hand entertained suspicions as to his bonafide intentions and was preparing himself for an attack. Rama asks him thus: “What purpose would be served by you in making use of the bow and sword here, when the powerful Bharata is coming with affection and enthusiasm? Would I not be subjected to a public reproach that I have acquired the ancestral kingdom by killing Bharata? What can I do with this kingdom by obtaining with reproach? Know that ill-gotten wealth earned by the waning of relations or friends is like an eatable made of poison. For my part, I shall never accept such gifts. It is not difficult for me to accomplish (attain) mastery over land, sea or spacial regions. I have no desire to acquire the position of Indra by wickedness. If I have desire to build up an empire either without you or Satrughna and wield power, let all such hopes be reduced to ashes.” (ICVII-2-4, 7-8)

 

Rama meets a sophist in Jabali, who was skilful in his arguments and questioned faith, law and duty. Says he thus: “Oh Rama, your heart is clouded by the idle maxims and consequently your mind is thus perverted. There is no question of friendship or 1ove, as a mortal has his entry into the world without any friends, and exit from it all alone. I tell you that friendship is only a fanciful term and to dote upon the father or mother in terms of kinship would simply be meaningless. Therefore, cast off all such notions. Just like a person who undertakes a travel and remains in a rest house in the evening and leaves it on the morrow at dawn for some other shelter, we meet on earth relations, homes, wealth as also stores and leave as we move about. Where is the question of your relinquishing the throne and pass through a trackless jungle sacrificing your personal comforts and belongings? Therefore, it would be wise for you to go back to Ayodhya and rule your empire.

 

“As Dasaratha does not demand from you any expression of respect and his will is only an empty word, it therefore behoves you to treat him as a foreigner, now that you are the lord of your own realm. Dasaratha is no more and, therefore, there is no need for you to lead a life of suffering and woe simply because it is the mandate of a dead man. I tell you it is sheer waste of food in giving offerings to Gods and fathers, who in fact do not at all receive them. Such maxims are simply forged by crafty priests for the realisation of their own selfish ends. They ask you to place your gifts, offer prayers and leave your worldly belongings. There is nothing of the future or of the world that is to come which are mere illusions. Therefore, it would be wise on your part to receive the kingdom that Bharata is offering you.”

 

Rama rejects the arguments of the sceptic thus: “Assuming virtue’s mantle and following the path of sin, I feel that the Gods who are always watching our secret motives imprecate us. Your counsel is not helpful, Oh Rishi, in securing merit. The subjects in following the king will in turn add deeper sin to sin. Set aside your skilful arguments. For us, the way still rests in Truth, which in fact sustains the earth and nations and also controls the direction of the king. It is only Truth and kindness that are held as the eternal virtuous conduct. Therefore, the kingdom has its foundations with Truth. In Truth is established the world. The sages and celestials are of decided opinion (firm conviction) that Truth is the eternal law. The person who is outspoken (candid) obtains for himself the highest abode (final beatitude). People look at those who are untruthful as deadlier than the serpent’s venom. Being stricken with terror, they fly away from the false. In this world, truthfulness is an end in life. Truth is its very foundation and it is the Absolute. Fortune is always dependent upon Truth, which serves as the basis for all.

 

“It is also an instrument for the attainment of higher states. There cannot be a more exalted state than that of Truth. Gifts and sacrifices are in vain. Rigid penances (austerities) are futile. The holy Vedas are futile, but for Truth, which rules the wide earth as also spacial regions. (Ayodhyakanda: Chap. CXIX-l0-14) 15 I have pledged myself to Truth. I shall therefore for fourteen long years obey my father’s mandate in remaining in the pathless woods. I am not finding out some pretext or other with a view to getting back the throne which I have relinquished already. The solemn promise that I made before my mother Kaikeyi as also my father who rests in the heaven shall remain unchanged. Our prayers are offered constantly to Agni, Vayu and Indra.” It may be significant to note that in another context, Sita speaks of Rama thus: “Rama who fought for Truth, would give, but receive not; he would not for life utter anything that is unpleasant.” 16

 

IV

 

The quiet atmosphere of the hermitage is now changed and we see a series a stirring scenes. Surpanakha, an ogress and sister of Ravana, enters. She is impressed with the personality of Rama and is infatuated by love. Says she to Rama thus: “On seeing you previously. I have approached thee with that sort of love or attachment that you are my husband, the elite among men. I am quite mature with dignity and glory, being able to move about wantonly (at my own will and pleasure). Let you be my husband for a long time. What will you do with this Sita who is ugly and deformed? I tell you that I am adapted to you as a befitting wife. Look sharp. I am devouring this disfigured and dreadful form of a Sita. Then you shall be free to roam about in my company on the peaks of the mountains and in the midst of different forest groves of Dandaka as a libidinous man (lecher).

 

Rama laughed at this proposal of the intoxicated demoness and jokingly said, “I am already a married man, as you know. This is my spouse. Your mode of selection causes suffering to a married lady. There is my brother, who is good looking and virtuous. He is Lakshmana by name, unmarried and gallant. He is unparalleled and is in need of a wife. He is quite young and proves to be a good match for you. Therefore, please approach my brother and pay amorous court to him in the absence of any rival.” She then wooed Lakshmana, who in turn cleverly managed to turn down the proposal by saying that by courting him, she would be a vassal’s bride and that it would therefore be appropriate for her to ask the love of Rama.17 The mocking accents of the brothers infuriated her and she was getting ready to pounce upon Sita. On the timely note of warning from Rama, Lakshmana cleft her nose and either ear.

 

The punishment inflicted on Surpanakha resulted in an uproar and the noise drew the attention of her brothers Khara and Dushan as also Trisiras stationed at Janasthana (stronghold of the Rakshasas) with a garrison of fourteen thousand in strength. They in turn beseiged the hermitage of Rama. Lakshmana equipped himself for a fight; but Rama directed him to remain in a safe place with Sita. “You are no doubt valiant and mighty enough to subdue these forces; but I am myself desirous of slaying all these foes.” 18

 

Equipped with the bow and missiles Rama directed the piercing shafts against the vengeful Khara and the doughty Dushan as also Trisira. Being humbled by their defeat Surpanakha fled to court of Ravana carrying the tale of woe. The accounts of the heavy toll on the side of the Rakshasas as given by Akampana Surpanakha drew the attention of Ravana towards Janasthana.  Surpanakha described Rama’s prowess and fired Ravana with a thirst for revenge. She suggested that by ravishing Sita, a paragon of beauty, Rama’s pride would be curbed. The passionate demon approached Maricha and discussed plans with him. He in turn had already tasted bitter experiences by the shafts of Rama. According to the arrangement contemplated, Maricha had to roam about in the form of a golden deer in front of Rama’s hermitage drawing attention. She in turn would ask Rama to procure it and the animal would escape all Rama’s attempts in trapping it running away from the hermitage with Lakshmana following him. Rama would send his shafts and kill Maricha. Ravana would enter the precincts of Rama’s abode and abduct Sita in the absence of the brothers.

 

            Maricha offered Ravana advice to abandon all such thoughts. “Oh king, it is quite easy for you to have advisers who will constantly be uttering sweet words of praise; but it is rather difficult to fetch persons who though speaking unpleasantly are always salutary. A ruler of your type who is addicted to sensual gratification, reprobate, ill-advised, depraved and stupid will in the long run lead himself, his country as also his kinsmen to destruction. After realising your own limitations and also knowing exactly the position of the valiant Raghava and with a determination that you are landing on a wholesome scheme (advantageous position), you will be competent or able to proceed”. 19

 

            The words of Maricha were of no avail. Ravana persuaded and threatened him that he would put him to death in the event of his disobeying orders. Maricha was convinced that it was quite inevitable for him to meet with death in any way either in the hands of Ravana for disobedience or by the piercing shafts of Rama, by carrying out his wishes. So he agreed to execute his orders.

 

V

 

After his peregrinations in the forests of Dandaka, Rama who was separated from Sita meets Sugriva with his henchman Hanuman near Panchavati. He narrates his account to the monkey chieftain, who had been expelled from his house by his brother Vali, with the assistance of Rama. Sugriva said to Rama thus: “Oh blessed Lord, kindly see that I am secure, as I am frightened by my brother”.20 Rama said to him, “I am slaying Vali, the ravisher of your wife. Possess infallible sharp missiles resembling the Sun in their luster”. 21 As a mark of friendship, they sat together on the leaves of the sal tree spread on the floor while for Lakshmana was provided a seat of the fragrant chandan leaves.

 

The jewels which had been thrown down by Sita from the skies had been collected by the monkey chieftain and these were presented before Rama. In accordance with the promise made, the valiant Rama slew Vali, while the monkey kingdom as also Tara were restored to Sugriva. Angada was anointed as crown prince. Detachments of the monkey army were sent in all directions to find out the whereabouts of Sita who was lost.

 

VI

 

Vibhishana, the youngest brother of Ravana, with that depth of wisdom offers advice at the council of war, as Hanuman had already committed sufficient mischief at the time of discovery of Sita in setting fire to a major portion of the city of Lanka. Ravana held Hanuman

in dread. Vibhishana advised Ravana that he should give up hostilities with Rama by surrendering Sita and negotiate for peaceful relationship with the unoffending and righteous Rama. But the great Titan did not take heed of the timely warning. So Vibhishana decided to leave the court (while the other ministers decided to drive him out with indignity) and join Rama. Vibhishana surrendered himself to Rama. Rama welcomed him and said that for one who sought refuge on any occasion approaching him for that purpose, his vowed observance was to extend protection. Whether it was Vibhisana or Sugriva or even Ravana himself. 22

 

The battle that ensued between Rama and Ravana was a long dubious one. Never had been Rama defeated by an open foe or conquered in a fair fight. Ravana fought with Rama thrice and in the last fight, he was defeated and killed. Rhetoricians describe this battle as a matchless one being compared to itself, there being no simile (Ananvayalamkara). So, this great battle resembled the great fighters themselves–Rama and Ravana for want of an analogy. 23 Ravana’s brother Vibhishana, who was a refugee in Rama’s camp, rendered valuable assistance in the fight with the Rakshasas at Lanka. He was installed as their ruler with Mandodari as his queen.

 

VII

 

Rama’s consideration, Sita is a veritable goddess of his household (Grihalakshmi). To him, her touch is as cool as a sandal paste while her embrace is like the wearing of a cool and. soft necklace (as portrayed by the great poet Bhavabhuti). He is well aware that it is difficult to have such a lovely wife like Sita who is exactly after his own heart. This kind of harmonious blending (of mutual affection) could exist with a few fortunate couples–so much so that in her company, he feels himself enchanted or bewildered being forgetful of his state or condition (whether in happiness or in distress or whether awake or asleep).24 Even with this degree of strong affection, Rama is equally reserved and is never callous in discharge of  his duties. For the sake of keeping up his repute and in the interests of his state, he does not even mind banishing his wife or jeopardising his personal comforts.25 For that matter, he does not feel himself afflicted in sacrificing anything. His mission or motto in life is service to the state by pleasing his subjects. Did not his own father banish him besides giving up his life? 26 When Durmukha whispers in his ears rumours of the townspeople, he did not hesitate to send Sita to the woods with Lakshmana (to take asylum in the hermitage of Valmiki) though he knew fully well that Sita was beyond reproach.

 

VIII

 

Rama stands as an example of that type of hero, who is characterised and described as a Dhirodatta by rhetoricians.27 This type of a hero is brave and noble-minded without any excessive feeling of either sorrow or anger, with the ego sense completely suppressed. He accomplishes whatever is undertaken by him with that stability of purpose. He sits with a firm judgment, being free from any hallucinations. In short, he corresponds to that ascetic of secure understanding described in Bhagavadgita (who remains untroubled in sorrows and who does not covet for joys, being freed from such feelings like passion, fear and wrath).

 

“Being offered a solemn rite for the purpose of installation and suddenly cast off for leading a life in exile, it was noticed that there was not the slightest perturbation in his countenance.”28 The great saint and composer Goswamy Tulsidas says of Rama thus in his “Ramacharitamanas”: “He did not present a gracious look or pleased countenance at the time when he was offered the crown, nor felt distressed when asked to lead the life of an ascetic in the woods. He was as usual charming and sweet, bearing the marks of auspiciousness.” 29

 

In summing up, it may be said in the words of that great saint and savant Swami Vivekananda thus: “Rama, the ancient idol of the heroic ages, the embodiment of truth, of morality, the ideal husband, the ideal father (also the ideal son)–this Rama has been presented to us by the great Valmiki.”

 

 

1 Slokatvamaapad yatayasya sokah (cf. Raghuvamsa: XIV-70).

Kaavyasyaatmaa sa evarthah taath slokatvamagatah. Kraunchadvandva

viyogotthah sokah slokatvamaagatah (ef. Dhvanyaloka: 1–5).

2 Paadaischaturthaih samyuktamidam vaakyam samaaksharaih

Sochatoktam mayaa yasmaat tasmaat sloko bhavishyati.

(Valmiki Ramayana: Balakanda: Canto II)

3 Raamaayanamaham vakshye naradenoditam puraa

Valmikaye yathaa tadvat pathitam bhuktimuktidam.

(Agni Purana)

4 Rasaih srungaara karunaahaasya raudrabhayaanakaih

Viraadibhi rasairyuktam kaavyametadagaayataam.

(Balakanda: Canto IV-9)

5 Uchchasthe grahapanchake suragurau sendau navamyaam tithau

Lagne karkatake punarvasuyute mesham gate pooshani

Aavirbhutamabhutapurva vibhavam yatkinchidekam mah.

6Aham vedmi mahaatmaanam raamam satyaparaakramam.

(Baalakanda: XIX-14)

7 Aasamsate janassarvo raashtre puravare tatha

Abhyantarascha baahyascha pauraajaanapado janah.

Striyo vriddhastarunyascha saayampraatah samaahitaah

Sarvaan devaan namasyanti raamasyaarthe manasvinah

(Ayodhyakanda: Chap. II-51-52)

8 Na ramah paradaaraamcha chakshurbhyaamapi Pasyati.

(Ibid LXXII-48)

9 In Bhasa’s Pratima Nataka, Rama argues that Kaikeyi is free from avarice, when she demanded that her son should be given away the kingdom in view of the promise made already (that her son should have it as bridal money). (cf. Act I, Sloka 15)

 

Sulke vipanitam raajyam putraarthe yadi yaachyate

Tasya lobho atra naasmaakam bhraatru raajyaapahaarinam.

10 Naasti saktih pitruvaakyam samatikramitum mama

Prasaadayettvam sirasaa gantumichchaamyaham vanam.

(Ayodhyakanda: XXI-30)

11 Dharmo he paramo loke dharme saryam pratishtitam

Dharmasamsritamapyetat piturvachanamuttamam.

Samsrutya eha piturvaakyam maaturvaa brahmanasya vaa

Na kartavyam vrithaa veera dharmamasritya tishtata.

(Ibid: 41-42)

12 Na buddhipoorvam naabuddham smaraameeha kadaachana

Maatrunaam vaa Piturvaham kritamalpam cha vipriyam.

(Ibid: XXII-8)

13 Nirgunaayaapi putrasya katham syaadvipravaasanam

Kim punaryasya loko ayam jito vrittena kevalam.

Anrusamsyamanukrosah srutam seelam damah samah

Raghavam sobhayantyete sadgunaah purusharshabham.

(Ibid: XXXIII 11-12)

14 Moolam hyesha manushyaanaam dharmasaaro mahaadyutih

Pushpam phalam cha patram cha saakhaaschaasyetare janaah.

(Ibid: 15)

15 Satyamevanrusamryam cha raajavrutam sanaatanam

Tasmat satyaatmakam raajyam satye lokah pratishtitah

Rishayaschaiva devaascha satyameva hi menire

Styavaadi cha lokesmin paramam gacchati kshayam,

Udvijante yatha sarpaan naraadanrutavaadinah

Dharmah satyam para loke mulam sarvasya chochyate

Satyamevaswaro loke satye satya dharmah sadasritah

Satyamulaani sarvaani satyaannaasti param padam

Dattamishtam hutam chaiva taptaani cha tapamsi cha

Vedassatyapratishtaanah tasmaat satyaparo bhavet.’

(Ayodhyakanda: Chap. CIX-10-14)

16 Dadyanna pratigrihniyat na bruyaat kinchidapriyam

Apijeevitahetorvaa ramassatya Paraakramah.

(Sundarakanda: Chap. XXXIII-25)

17 Katham daasasya me daasi bhaaryaa bhavitumichchasi

Aaryasya tvam visaalaakshee bhaaryaa bhava yaveeyasee.

(Aranyakanda: XVIII-9-10)

18 Tvam hi soorascha balavaan hanya etaan na samsayah

Svayam nihantumichchaami sarvaaneva nisaacharaan.

(Ibid: XXIV-14)

19 Sulabhah purushaa raajan satatam priyavaadinah

Apriyasya cha pathyasya vaktaa srotaa cha durlabhah.

Tvadidhaah kaamaavrutto hi dusseelah papamantritah

Aatmaanam swajanam raashtram sa raajaa hanti durmatih.

Almanasha balam jnaatvaa raaghavasya cha tattvatah

Hitam he tava nischirya kshamam tvam kartumarhasi.

(Aranyakanda XXXVII-2, 7 & 24)

20 Aham vinikrito raama charamiha bhavaarditah

Brita bhaaryo vane trasto durgametadupaasritah.

Valino me mahaabhaagaa bhayaartasyaabhayam kuru.

(Kishkindhakanda: V-21-23)

21 Vaalinam tam vadhishyaami tava bhaaryaapahaarinam

Amoghaah surya samkaasaa mameme nisitaah saraah.

(Ibid: 26)

22 Sakrideva prapannaaya tavaasmeeti cha yaachate

Abhayam sarvabhutebhyo aadaamyetadvratam mama.

(Yuddhakanda: XVIII-33-34)

23 Ramaraavanayoryuddham raamaraavanayoriva

(Yuddhakanda: CVII-51)

Upamaanlopameyatvam yadaikasyeva vastunah

(Kuvalayaananda)

24 Vinischetum sakyo na sukhamiti vaa duhkhamiti vaa

Pramoho nidraa vaa kimu vishavisarpah kimu madah

Tavo sparse sparse mama hi parimudhendriyaganah

Vikaaraschaitanyam bhramayati samunmilayati cha.

(Uttararamacharita: I-35)

25 Sneham daya cha saukhyam cha yadi vaa jaanakeemapi

 Aaraadhanaaya lokasya munchato nasti me vyathaa.         

(Op. Cit. I-12)

26 Sataam kenaapi kaaryena lokasyaaraadhanam matam

Tatpooritam hi taatena mamcha praanaamscha munchataa.

(Op. Cit. I-41)

27 Dheerodaattaadyavasthaanam raamaadih pratipaadakah.

(Dhananjaya: Dasarupaka: IV-40)

28 Aahootsyaabhishekasya visrushtasya vanaaya cha

Na mayaa lakshitastasya swalpopyaakara vibhramah.

29Prasannataam ya na gatabhishekatah

Tathaanamamle vanavaasa duhkhitah.

(Ramacharitamanas)

 

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