Speech of HH Sri Datta Vijayananda Teertha Swamiji on day 1 of 5-day Discourse on Shatashloki Ramayana – May 18, 2020 – Mysore
Compiled by Jaya Akka Akkanapragada
During these difficult times, I pray to Hanuman to ease everyone’s difficulties. Today being Ekadasi, we shall begin collectively chanting Shatashloki Ramayana for the next few days. We shall discuss the essence of Ramayana since it is not possible to discuss it in its entirety. Ramayana is a great ocean, but we will discuss some important points. May Rama’s Grace always be upon us all. Every day, Pujya Sri Swamiji is blessing us with His darshan, and giving us the courage to fight and win in this difficult situation. Every evening Sri Swamiji has been blessing us with sūkti mālās comprising different sūktīs to help us lead better and happier lives on the path of dharma.
Sri Swamiji has instructed me to talk about Shatashloki Ramayana for the next few days.
Rama did not just teach but showed us how to live, and how to face difficult situations in life. While we all know that Sri Rama is an avatara of Maha Vishnu, Ramayana’s main intent is to teach us to emulate Sri Rama and follow his example, and never live like Ravana. With great compassion, Valmiki Maharshi has gifted us Ramayana. Ramayana is present in each of us and in our homes. We should make our lives and homes like Ayodhya and Aranya, never like Lanka. Ramayana is the greatest message from Bhārata (India) to the world. To ensure that we never forget this great epic which teaches us to lead a life of righteousness (dharma), many noble souls have been propagating Ramayana.
Pujya Sri Swamiji has set the Shatashloki Ramayana to tune, and led millions of people in chanting these verses. Sri Swamiji has also shared His experiences of how the birds flew around Him (in the waterfalls of South America) like the hundred verses.
Today being Vaishāka Krishna Ekadasi, many of you may have been fasting. Some people only fast on the ekadasi of Shukla paksha (one fortnight) and skip fasting during Krishna paksha (the other fortnight). It is good to fast during both ekadasis which occur in a month. Those who cannot fast, can eat something light. Even giving up a morsel of food is considered upavāsa or fasting in some Shāstrās.
Appaji is blessing us with His divine presence each evening in our homes. We may question whether we would listen so attentively and be able to sit in such close proximity to Sri Swamiji if we were in the ashrama right now. Now when you see Swamiji on your TV screen or mobile, you get the feeling of having a heart-to-heart conversation with Him.
Yesterday was Hanuman Jayanti, and we have all witnessed the celebrations.
Many kings have come and gone, but Sri Rama is worshipped as God, and the wedding of Sita Rama (Kalyana) is also performed. If we set aside the fact that Sri Rama is an avatāra of Maha Vishnu, how did He attain such fame and name? The turning point was in Ayodhya Kanda when the crown prince on the eve of His coronation left the kingdom and gave up the throne like it was just a blade of grass. That is the greatness of Sri Rama for whom both Aranya (the forest) and Ayodhya were the same. It is very difficult for such a thought to arise in the minds of ordinary people. For most people, it would be a frightening thought. How was He able to give it all up so easily? He didn’t even grieve internally. It is clearly mentioned in the Ramayana that He did not once grieve or worry about what would happen to him. He was just as happy in the forest as He was in Ayodhya. When He was separated from Sita Mata, He showed us the love that couples have for one another. He cried, but without giving up, He accomplished His mission and brought Sita Mata back.
This Ramayana is so dear to each of us and is present in all our lives. There is no story which cannot be found in Ramayana. Ramayana is equal to the Vedās as mentioned in the verse
veda vedye pare pumsi jāte daśarathātmaja
vedaha prācheta sādāsīt sākśāt rāmāyańātmaja
When Paramātma came in the form of Rama, the Vedas also came in the form of Ramayana. This is to indicate that the Vedas are as true as Ramayana is. While Mahabharata is considered the fifth Veda, Ramayana is considered the essence of the Vedas. It teaches us the importance of dharma and shows us that by leading a life of dharma, one can attain moksha. Dharma does not just refer to righteousness, it is very subtle and is described by all the actions undertaken by Sri Rama. This is why He is known as Dharma Purusha – the embodiment of dharma.
When Rama is asked how he could just give up the kingdom like that, he says it is the training imparted by His Sadguru – Sage Vasishta.
What did the Guru teach him? It was Yoga Vāsishtam.
Sri Rama Himself says “what is the point of learning so much from a great Guru, if I cannot even put it into practice?” Sri Rama won over truśna – the insatiable desires or cravings which cause greed and sorrow. When Lakshmana threatened to put Daśaratha in jail, saying he had the powers to make Sri Rama king, Rama got very angry and scolded Lakshmana for disrespecting their father. That is Sri Rama’s dharma.
Many kings, even in present times have done such things. But Sri Rama with a smile on his face, happily went to the forest. When Sita Mata asked to go to the forest with Him, Sri Rama protested. She then asked why he was considered so brave and valorous if he could not even take her along to the forest. Hearing such strong words from Sita Mata, Sri Rama gave in, and agreed to take her along too.
This is the most important incident in Ramayana – winning over truśna.
In Yoga Vāsishtam, we have discussed truśna bhangamam.
api meru samam prāgñam
api śūram api sthiram
trunī karōti truśnaikā
nimeśena narōttamam
truśna refers to an unquenchable thirst. truśa pipāsāyām – truśna refers to thirst while pipāsāya means wanting more and more without letting anyone else have any share. This is truśna. The above verse says that a man who is considered as great as Mount Meru, most courageous and most knowledgeable, when truśna sets in, it reduces him to a blade of grass within no time.
When Rama is told Bharata must become king, Rama readily agrees and even says “If you had asked me directly, I would have happily agreed to give the kingdom.” That is the greatness of Sri Rama. He subtly teaches us how to win over truśna.
aho bata mahat citram
triśnāmapi mahādiyā
duśchédāmapi krintanti
vivekena amalāsinā
With the knife of discernment, the wise one can cut asunder truśna. Viveka refers to the gñāna needed to discern whether something is needed or not. By just thinking about this, one is able to overcome truśna. Ramayana teaches us discernment. It is not enough to just offer your namaskārams to Sri Rama, you must try to be at least a little bit like Rama, Sita and Lakshmana. What would you have to do to be like them? Can we be devoted like Anjaneya Swami? Can we practice devotion at that moment the way He did – either through kīrtana (singing praises) or śravana (listening) or through dāsya bhakti (being completely devoted to the Lord)? When we contemplate and try to practice these things, we will then internalize Ramayana and it will become a part of every cell in our body. That is our goal, and this is why Appaji has given us Shatashloki Ramayana.
The entire Ramayana has been divided into episodes starting with Bāla Kanda. Narada Maharshi initiated Valmiki Maharshi – the great poet who gave us the Ramayana in 100 verses. It takes great poetic prowess to convert such a great big story into a poem with just hundred verses. The Sankśepa Ramayana with hundred verses begins with the question posed by Valmiki Maharshi which is answered by Narada Maharshi. Chanting the 100 verses of Sankśepa Ramayana has the merit of chanting all 24,000 verses of the Sampurna Ramayana.
It is not possible for all of us to read all 24,000 verses, but at least once in our lifetime, we must read all the verses along with their meaning. This is why Sri Swamiji has instructed that the entire Ramayana be translated and explained. We have completed recording till Sundarakanda, and these recordings are being made available. At least once listen to these slokas. Chant Shatashloki Ramayana at home and teach children so that they learn it by heart.
Today we shall chant the first 16 verses which is known as Bāla Kanda along with the Dhyana slokas. Bhajanmala app ID: 2295
Ramayana begins by describing Ayodhya, and Daśaratha Maharaja, and how Maha Vishnu chose to be born in such a place to such a great person. When Daśaratha was faced with difficulties, he searched for a solution and performed a yagña. There is a saying in Telugu that for the millions of problems being faced, there are countless solutions. For the Corona also there is a solution. Until we are told that it is okay to go outside, we must stay at home. When we go outside, we must follow all the rules, and exercise caution.
Daśaratha asked whether he could perform a yagña to overcome difficulties, to which his Guru – Sage Vasishta said yes. When a yagña is performed, a lot of charity is done, and many things must be given away. When a homa or yagña is performed as per the Vedas and Shastras, the sticks, ghee and ingredients such as grains needed for the ritual must always be used in moderation. The size of the container which holds the havis (offering to the homa) always remains the same size because that is how much the devatās accept. Only the oblations which have been sanctified by mantras must be offered. There is so much science to performing these rituals. While the ingredients used in the ritual must be in moderation, the charity must be generously distributed.
At the end of the yagña, an old man approaches Daśaratha and asks for the King’s bracelet which he readily gives away. This is the starting point of Ramayana.
The king found out what was needed by all the people – the poor people, the scholars, musicians etc– and accordingly donated whatever was needed. He invited everybody to the yagña and insisted they eat there. Sage Vasishta instructs Daśaratha on how annadāna must be performed, and how the food must be served without scolding or getting annoyed with anyone. Whatever is served must be offered with utmost care, and never with the ego that I am offering, and he/ she is receiving. While serving food, perceive the Paramātma present in each person, and serve as if you are serving God Himself. Sage Vasistha even instructed on the arrangements to be made for everyone who was coming from different places, and how arrangements must be made to provide even for those who came uninvited.
King Daśaratha performed this great yagña to beget sons. Many of you may not know this, but he had 365 wives. He married them to forge relations with various kingdoms, but he married these 3 queens – Kausalya Mata, Kaikeyi and Sumitra for progeny. But none of them had any children and he was already 60,000 years old. This number may not be easy for us to understand since this was in tretā yuga. Let us think of it as 60 years in our terms which is also quite old for someone desiring children. Since the yagña would only be successful if performed by someone who followed all the rules (niyamās), Rishyashringa Maharshi was invited to preside over the yagña. Rishyashringa Maharshi was a great tapasvi who is said to have traveled from Karnataka for the yagña. Wherever he set foot, prosperity would reign. Such a great soul performed the putrakāméśti yagña (ritual performed to beget sons). After the yagña was completed, a bowl of sweetened milk (payasam) emerged, 16% of which had to be divided and distributed amongst the three queens.
Four sons were born– Rama, Bharata and the twins Lakshmana and Shatrughna. Rama is an avatara of Mah Vishnu, as are the other three sons as well. Bāla Kanda narrates all these incidents. The 18th chapter (sarga) Rāmādyavatāra covers Rama’s birth, his growing-up years, his education and the plans for his wedding. All this was covered in one chapter of Bala Kanda, because in those days child marriages were performed. Rama’s formative years, how he mastered archery and learnt the scriptures are all detailed in this chapter. Just as Daśaratha is planning to arrange Rama’s marriage and his coronation, Sage Viswamitra appears.
When Viswamitra says that Rama needs to accompany him, Daśaratha refuses to part with Rama. The Sage then curses the King saying “You who have broken your promise, may you be well.” Sage Vasishta then comes forward and advises the King never to go against dharma. He further says “I know Sage Viswamitra and the extent of his sadhana. He is a great Maharshi. Send Rama with him. By listening to the Guru’s word, no harm shall come to you.” Rama is then called, and Lakshmana also accompanies him to go with Sage Viswamitra.
It is here that Yoga Vāsishtam is born, but it is not included in the Ramayana because then all the 32,000 verses of Yoga Vāsishtam will have to be narrated which are completely Vedanta oriented. After reading this, we will not be interested in Ramayana because we would have formed an opinion about Rama that he can give up anything easily, and there is no difficulty which he cannot overcome. Since Ramayana is a poem, Valmiki Maharshi skipped Yoga Vasishtam so that the emotions one experiences while reading or listening to the Ramayana would not be affected.
It was through Arishtanemi that Maha Ramayana was written, and this contains Yoga Vasishtam. When Rama accompanies the Guru, ātmakalyāńa or Sītākalyāńa happens.
After this, follows the incident of Paraśurama’s arrival and when he speaks in a threatening manner, Daśaratha faints. It is at this point that Sri Rama shows that he is the avatara of Maha Vishnu. He again shows this when he kills 14,000 demons in the forest. When Rama holds the Vaishnava dhanus (Vishnu’s bow) which Paraśurama is carrying, he takes away all of Paraśurama’s śakti. At this point Paraśurama himself declares “You are verily Narayana! I know this. That is why you were able to break Shiva’s bow.” Offering his prostrations and circumambulating around Sri Rama, Paraśurama leaves for the Mahendra Parvata. Then the remaining people present sprinkle water and revive Daśaratha. In Adhyatma Ramayana and Ananda Ramayana a beautiful dialogue between Daśaratha and Paraśurama is mentioned.
Daśaratha: I did not fight with you, not because I was scared of you, but because I did not have children, and I worried that if I died in the battle, what would happen to my kingdom.
Paraśurama: I also did not intend to fight with you. I know you are a good and righteous king. I just got angry and called you a coward.
When Rama heard Paraśurama call his father a coward, he became very angry resulting in the above exchange. After this episode, they all returned to Ayodhya. Rama and Sita were still very young and newly married. They could not speak freely around the elders, so Valmiki Maharshi describes them as communicating from the heart, where no words were needed nor any eye contact. Whatever Rama thought of, Sita knew and vice-versa. So great was their relationship. With this Bala Kanda concludes.
There are so many wonderful things to learn from Ramayana. Bala Kanda in the Shatashloki Ramayana concludes with the verse ‘satye dharma iha paraha’ where Narada Maharshi tells Valmiki Maharshi “You were asking who upholds dharma, it is Rama.”
It is only when questions are asked that we learn more. Many people do not ask questions. Questions must be asked, and doubts must be clarified. It is always good to ask questions, but once the question has been answered and clarified, one must be content with the answer and the question should no longer arise.
Ramayana begins with the question ‘konvasmin sāmpratam lōke guńavān kaśca vīryavān?’ “At present, who is there who possesses these qualities and is so brave?” It was this question by Valmiki Maharshi which prompted Narada Maharshi’s answer “You have asked many questions. I will have to think and tell you.” He contemplated on Brahma and then answered ‘rāmō nāmō janaiśrutaha.’ “I am not telling you about some new person, I am talking about a king who possesses all these qualities.” Valmiki had asked about a person who possessed traits such as valour, charity, courage – traits which a king must possess. Brahma had poured all these divine qualities into one person who was also the very embodiment of dharma, gñāna and moksha. That person was Sri Rama.
Narada replied “sa ca sarva guńōpetaha (verse 17) – You have only asked about a few traits. He possesses all the traits.”
Samudra iva gāmbhīrye – No one can ever know what He is thinking. This is a quality that everyone in current times must develop. We must speak when the time is right.
Dhairyena himavān naraha – like the mountain Himavān, He stands courageously
Viśnunā sadruśo vīrye – He is so strong
Somavat priyadarshanaha – just the way we experience bliss (ānanda) when we look at the moon, we experience ānanda thinking about Sri Rama
Kālāgni sadruśah krodhe – it is not that He never gets angry. When He becomes angry, his enemies are reduced to ashes. In Yoga Vāsishtam, Sri Rama shows his anger in the beginning on the body, its need and the actions that therefore arise, on the 6 sins, childhood, youth and truśna. He became so angry at himself, that no anger remained. His is righteous anger (kōpa)
Kshamayā prithivīśamaha – the earth patiently bears and forgives, but beyond a point she retaliates resulting in earthquakes and other calamities. If there is a natural calamity, we cannot do anything about it, but if a calamity occurs because of our misuse and abuse, it is our fault, and we must face the consequences. Like Mother earth, we must learn patience and forgiveness.
Dhanadena samastyāge – in terms of sacrifice, we must be like Kubera, who gave a loan to Lord Venkateswara. Without the loan, the Lord could not get married. Kubera did make a note of the amount loaned, but at the moment when it was required, he lent the required sum to uphold dharma.
Satye dharma ivāparaha – in terms of Satya or the Truth, there is no one else who upholds dharma like Sri Rama.
We shall take a few questions now.
Q : Soul and mind are part of the living body. When prāńa leaves the body, the soul also leaves the body. However, the soul carries the virtues (puńya) and sins (pāpa) along with it. Does this mean the soul interacts with the mind when the body is alive? I have heard of many instances where people predict their own death.
A : It is a long question which can be bifurcated into 4 questions. The first part is about the atma and mind (manas or buddhi). When the soul leaves the body, the Shastras very clearly say that the atma does not go or come anywhere. This we must understand very clearly. So what is born? It is the manas. The atma remains wherever it is. It is the manas which travels along with prāńa (life force). As long as prāńa exists, the jīva resides in the body. The jīva here refers to the one who experiences joys and sorrows such as – I am happy/ I want this/ I cannot see/ My hands and legs do not work / I cannot do anything.
If we really think about it, there is no joy or sorrow for the atma. Those are only pertaining to the body. So, when the body dies, what leaves it is the manas and prāńa. When the manas and prāńa decide to enter a body, they take a sankalpa or vow to be in it for so much time, and karma comes along with them into the body. We must never think the atma travels anywhere. The atma is unaffected and always pure (nirmala). Every one of us is essentially pure. It is the manas which has impurities. If the mind becomes pure, it becomes one with the atma. When the mind unites with atma, the atma dissolves in Paramātma.
The manas with its sankalpās (vows) and samskārās (inherent tendencies) decided at the beginning of creation where and when it will be born. This is why Sri Krishna says that He decides where one is born, because the Maya or illusion which covers all this is in Him. This is the answer to the first question.
To the second question about whether the soul interacts with the mind, the atma is what we do not understand yet. The jiva or the experiencer is the one who feels and experiences. This we understand. It is the jiva which interacts with the manas. This is why in spirituality, the ultimate goal is to purify the mind and become one with Paramātma.
Q : Sri Rama and Parasurama are both avataras of Vishnu, so why did this issue between them arise?
A : Paraśurama was leaving to perform Penance, and since at the same time, two avatāras were present with equal śakti, the circumstances were created so that Paraśurāma could transfer his śakti also to Sri Rama. The incident when Rama lifted and broke Shiva’s bow was also to tell the world that He was Sriman Narayana Himself. Paraśurama knew the significance of the bow, but it was only with the intention of telling the world who Sri Rama was, that he called the bow a mere toy. If they were to appear before us, and we asked them this question, they would not tell us the reason. Sometimes, without their realizing certain incidents occur, and we must understand this.
Q : Swamiji, before Valmiki starts writing Ramayana, he sees two birds, one of which is killed and the other one is weeping. He chants the sloka – mā niśāda. Please explain how this sloka relates to Ramayana.
A : mā niśāda pratiśthāntvam agamashāshvatī samāha
yat kraunca mithunādekam avadhīhi shāshvatī samāha
This is the sloka.
śōkaha ślokétvam āgataha – his sorrow (śoka) took the form of a ślōka. This is said by Valmiki himself in the Ramayana. He was weeping and in great sorrow when he saw one bird weeping for the other bird which was killed by a vyādha – one who lives on the meat of birds. The two birds were happily playing, and Valmiki Maharshi knew they were husband and wife. He could not control his anger and sorrow, and cursed the hunter.
In the above sloka, mā is Lakshmi. Mādhava refers to Lakshmi pati, or Lakshmi’s husband. He starts the sloka with Sita Mata’s name.
Niśāda refers to Ravana who kidnapped Sita Mata and kept her in Ashoka Vana. Here Rama and Sita are the two birds whom Ravana separated. He took Sita Mata to his kingdom and kept her in Ashoka Vana in Lanka.
Pratishthām (fame) – By kidnapping her, and separating them, you will lose your fame and name. Rama will kill you soon. This is the inner meaning of this sloka.
In Govindaraja’s Vyākhyāna, this is said. There are eleven vyākhyānās or commentaries on Ramayana. This sloka alone has a 11-page commentary. It is a sloka with a very deep meaning.
Mithunā – in this sloka means pair and Avadhī – means kidnapping. Ravana did not kill Sita Mata, but because he kindapped her, he will soon be killed by Sri Rama. This is the inner meaning of this sloka.
Q : If the atma has no death, when someone dies, why do they perform ātma śānti rituals for the soul to be at peace?
A : As explained in the earlier question, atma jaya is manojaya – victory of the mind. Atma śānti here refers to manas śānti. Since the jīva does not yet know that it is the ātma, and identifies with the body and mind, the śānti ritual is performed for the jīva. But when an enlightened soul leaves the body, there is no need for such rituals. It is the jīva which has the feeling of being limited for whom the śanti rituals are offered.
Q : Swamiji, if Sita went with Rama to the forest (arańya vāsa), is it not Rama’s responsibility to go with the pregnant wife Sita to the forest (when the dhobi insulted her)? He had three brothers who could take care of the kingdom. Why did he not go with Sita?
A : I was wondering why no one is asking this question. When we think of Ramayana, this is the question which immediately arises in our minds. It’s a good question. There are so many answers for this question. Never see Rama as a single person. Rama is a kingdom. Rama was a king, and it was his responsibility to take care of the welfare of his kingdom. He struggled to make sure his people were happy. Sita knew that. There is a poem (kāvya) ‘Uttara Rāma Carita’ where Bhavabhuti gives a wonderful answer for this question.
After knowing that Sita is pregnant, Rama thought “I should gift something nice to Sita. She came with me, she struggled a lot and she gave everything. She left the kingdom like that, and came with me. I love her so much, and she loves me so much. So, I have to give her something.”
Sita loved being in the jungle. She always wanted to live in the jungle. Rama knew that, so he asked a painter to paint a wonderful picture of the jungle where he lived with Sita. The day the picture was ready, it was Sita Mata’s birthday. He wanted to gift it to her, but it was covered with a cloth. When Sita Mata and Rama were happily sitting and talking, Rama heard the sound of a bell. Someone had come to talk to Rama and share his problems and sorrows. Rama went there before he could gift the painting to Sita Mata. Sita Mata asked if she could go again to jungle without Rama.
She asked “O Rama, if I have permission, I want to go to the jungle.” She didn’t ask Rama to come. She said “I want to go to the jungle and spend some good time there.”
Rama thought “it is my responsibility to fulfil her desire because she is pregnant.”
Anyways, at all times, it is the husband’s responsibility to fulfil the desires of his wife. This was the discussion between Rama and Sita, when the sound of the bell was heard.
When Rama went there, a single person was talking something bad about Sita Mata. When the informer told Rama, he thought “this is the time I have to leave Sita Mata. I love her a lot, but if I don’t leave Sita Mata at this time, there is no dharma. No one will follow dharma. So I have to bear this sorrow, and send her away.”
Think about how much Rama would have struggled and how much pain he took to send Sita Mata away. Rama loved a lot. We only read, discuss and forget. But Rama never forgets. He always remembered Sita and cried for her. He struggled a lot. We should understand his situation, and Sita Mata, in one way supported Rama. She only asked Rama to send her to the jungle, and when she was in the jungle, she wanted to come back to Ayodhya again, but Rama was not able to permit her. That was not the right situation, because then people may not listen to the king. Rama wanted to see his people happy and also in the dharma mārga. They should also follow dharma. Rama is dharma purusha, and to make people follow dharma, Rama sacrificed Sita Mata.
This is the secret in Rama sending Sita to the jungle. Please try to understand Rama’s situation and Sita Mata’s situation. Jaya Guru Datta.
Q : Is there any inner reason why Rama could not perform Daśaratha’s final rites?
A : There are so many stories in Purāńās. Daśaratha once unknowingly killed a Maharshi and this is the reason he could not have his final rituals performed by Sri Rama. There are many reasons, but this is one of them.
Q : If Rama is Vishnu avatara and Lakshmana is Adi Sesha avatara, then who are Bharata and Shatrughna?
A : it is not said in Valmiki Ramayana that Adi Sesha is Lakshmana. But it is mentioned in some other versions of Ramayana. According to Ramayana, and according to Valmiki Maharshi, these 4 brothers are equal. We have to see them as Sriman Narayana. That is why we say Hanuman Lakshmana Bharata Shtrughna Sita sameta Sri Ramachandra Parabrahmane namo namaha.
But if we see Lakshmana as Adi Sesha, then Bharata is Nandaka. Some scriptures say Bharata is Śankha, and Shatrughna is Chakra. They are śankha-chakra avatārās.
It seems there are a lot of questions being posed related to Sita’s situation. We shall discuss it again another time. We must never see Sita and Rama as ordinary people. They should both be seen as the embodiment of Dharma. In the Uttara Kanda, Sita Mata is seen as saying many things to Rama, but this is only done poetically to induce certain emotions. Sita Mata felt bad for not being able to be with Sri Rama, but she never cursed or scolded him. So why should we? It is very wrong to speak ill of Sri Rama in the name of women empowerment. Having said that, when the question of a husband leaving his wife arises, this was in the case of a king. Now there are no kings or queens, and everyone is equal. So leaving the wife is a sin for everyone.
It is natural for the question of how he could leave his wife just because someone spoke ill of her, to arise. But since Rama is the embodiment of dharma, he understood the subtleties and realized that what started today with one person, will become a world filled with accusers and gossipers in the future. Sri Rama thought about all this, and sacrificed Sita Mata, and she also accepted this.
Once during Chaturmasya while discussing the Ramayana, this question came up. Appaji then said “Sita Mata came from the earth (bhūmi) and went back into the earth. Why do you have a problem when Sri Rama and Sita Mata didn’t?”
They were both always very loving towards each other and never spoke ill of the other. We must travel to that time of Sri Rama and to the circumstances which prevailed then, and understand how much Sri Rama loved Sita Mata. Being a king, why would he search so much for her? Until Rama met Jatayu, he did not know who kidnapped her, or which direction she was taken in. They must be seen as a couple. The qualities and virtues which we see in Sita Mata are present in Sri Rama as well, and they both are equally virtuous.
It is good that these questions come up, because then Ramayana will be further propagated. Perhaps Valmiki Maharshi purposely left some things unanswered so that we ask these questions. Even if you feel Sita Mata is right, and Sri Rama is wrong, that is fine with Sri Rama because that is exactly what he wants. After all, Sita Mata is Sri Rama, and Sri Rama is Sita Mata. We can ask questions to clarify our doubts, but not to judge and blame. We must always remember that Sri Rama is Parabrahma and Sita Mata is Parāśakti, then all our doubts will automatically be quashed.
Bhajan – Śruńuta śruńuta sundarām (ID: 1997)
Jai bolo Sri Ramachandra Prabhu ki Jai!