75 - The Greatness of Lakşhmaņāchala

                  1. The NP. takes this opportunity to restate the story of Rama. His effort to apply the Vyüha Theory to Rama shows the then dominance of the Pancharătra system. The NP. gives a twist to the story about the end of Lakşhmaņa. VR. 7. 106. 8-17 tells us that as soon as Rama ordered Lakşhmana to die, he straightway went to the bank of Sarayū and by a Yogic process gave up his mortal coil. The NP, states that after Rama’s order, Lakşhmaņa went to the south and performed penance on a certain hill and gave up his body by a Yogic process after Rama’s departure to heaven. 

The information about Lakśhmaņāchala is too scanty to locate it geographically. 

Mohini said: 

1. O Vasu, the greatness of Gokarņa that is destructive of sins has been heard. Now it behoves you to recount the greatness of Lakşhmaņa also. 

Vasu said: 

2. O gentle lady, listen. I shall describe the greatness of Lakşhmaņa. On seeing the deity there, a man is liberated from all sins. 

3-5. (The Chaturvyūha concept is applied to Råma here). The god (Lakşhmaņa) is Sankarśhaņa himself out of the incarnation of the four Vyühas (manifestations of Lord Vishņu or Väsudeva.) He is the thousand-hooded serpent Sheśha. 

6. On being requested by Brahma and others formerly, lord Ramāpati (Lord of Lakşhmi, Vişhnu) was born of king Daśharatha in four forms with the names of Rāma etc. 

7. After some time, O gentle lady, the leading sage Viśhvāmitra approached the king and requested him for Rāma and Lakśhmaņa for guarding his Yajña. 

8. Afraid of the curse of the sage, king Dasharatha entrusted to him his sons Rama and Lakşhmaņa who were loved by him more than his own life. 

9-10a. They went to the forest and guarded the Yajña of Viśhvåmitra, the leading sage. Rama killed Subāhu and Tädakā. With the arrow charged with the missile called Mänavāstra, he cast off Måricha far into the ocean. Thus he pleased Viśhvāmitra. 

10b-11. From the excellent sage who was delighted, he acquired a group of miraculous missiles. For sometime, he stayed there with his younger brother duly honoured by the sage. Thereafter, he was taken to the city of Janaka by Viśhvāmitra. 

12. Then king Janaka asked Viśhvāmitra who had been duly received and honoured. “Of what great Kśhatriya king’s sons are these boys? 

13. Then the excellent sage told him that they were two brothers Rāma and Lakşhmaņa and that they were the sons of king Dasharatha. 

14. On seeing Rama and Lakşhmaņa the king of Videha Janaka, became much delighted. In his mind he decided that they should become the husbands of his daughters Sīta and Urmila. 

15-16a. The sage who was aware of the three units of time understood his desire. He joyfully told Janaka, “show him that bow which had been a deposit of Maheśhvara and has been placed in the Svayaṁvara (self-choice of a husband by the girl) of Sitā. 

16b-17a. On hearing the words of Viśhvāmitra, the king got that bow brought immediately through three hundred of his servants. He showed it to Rama with great enthusiasm. 

17b-18a. With his left hand, Rāma lifted that bow of Shiva instantaneously. He tied the string, stretched it and broke it suddenly like a lordly elephant breaking a sugarcane stem. 

18b-19a. Then the king of Mithila (Janaka) was highly pleased. He duly honoured Rama and Lakşhmaņa and offered his two daughters to them in accordance with the śhästric injunction. 

19b-20a. From the leading sage Viśhvāmitra he understood that king Dasharatha had two more sons. He invited Dasharatha along with those two sons and gave in marriage his brother’s daughters to them. 

20b-22a. He was duly honoured by Videha. At the behest of the sage, king Daśharatha went back to Ayodhyā along with all the four sons who had been duly married. On the way, Rāma suppressed the haughtiness of Parashurama. Along with his brothers and father, he spent many years at Ayodhya joyously. 

22b-23a. He had his own splendour explained to him by Vasişhtha and other scholars. Råma understood his own splendour called Brahman, but he pretended to be a human being. 

23b-25a. Then king Dasharatha became delighted on observing that his son had learnt everything that should be learnt. He, therefore, made preparations for crowning him as the Heir-Apparent. Kaikeyī, the youngest but the most beloved of all his queens, came to know of this. With stubbornness, she prevented it and wanted her own son to be crowned thus. 

25b-26. To please her, Rama went to the forest though not permitted by his father. Accompanied by his wife Sitä and Lakşhmaņa, the son of Sumitrā, he went to Chitrakūta hill, O splendid lady. For some time, he remained there alone, assuming the dress and features of sages. 

27-28a. On hearing of the death of his father, Bharata returned from his maternal uncle’s house. On knowing that his father had died crying “Hā Rāma”, Bharata rebuked Kaikeyi and went to Rāma to persuade him to return. 

28b-31. Rama gave his sandals and made Bharata return. He then went to the hermitages of Atri, Agastya and Sutikşhņa, Thus he spent twelve years in those places. The prosperous scion of the family of Raghu (i.e. Råma) went to Pañchavați accompanied by his wife and younger brother. He stayed in the place called Janasthåna. He slew Triśhiras, Khara and Dūśhana who had been incited by Shūrpaņakhā who was rendered ugly by Lakşhmaņa. Then fourteen thousand Räkşhasas came there. With the iron arrows, having feathers of variegated colours, he (Răma) led them to Yama’s abode. 

32-33. On hearing about this, the king of Rākśhasas (i.e. Råvana) caused them to go away (from the hut) by showing Māricha who had assumed the form of a golden deer, and abducted Sītā. He killed Jațāyus who had obstructed him on the way. He then took Sitá to Lankā. 

34-35a. The brothers returned and began to search for Sitä who had been abducted. They saw Jațāyu and cremated him when he died. Rama then killed Kabandha, blessed Shabarī and came to Rushyamūka. 

35b-36a. At the instance of Hanumān, he became the friend of Sugriva, the king of Monkeys. He then killed Välin his enemy and made Sugriva the king. 

36b-37. On being ordered by Sugriva, the monkeys who had come from all places and whose leader was Hunuman, searched for Sita. They then reached the Southern Ocean. From the words of Sampāti they came to the conclusion that she (Sita) was in Lanka. 

38. Then the monkey Hanumān alone reached Lankā, on the other shore of the ocean. There he saw the chaste lady, the wife of Rāma. 

39-40. He created confidence in her by giving her the jewelled ring of Råma. He told her that both of them were hale and hearty. From her he took the crest-jewel. He then destroyed the trees in the Aśhoka grove, and killed Akśha (the prince) along with his army. He voluntarily submitted to captivity at the hands of Indrajit and so could talk to Rāvana. 

41. He then burned the entire city of Laňkā and met Sitä once again. After taking her permission, he crossed the ocean and told Rama about her. 

42. On hearing that Sită was in the abode of the demon, he came to the ocean along with an army of monkeys. 

43. With the permission of the ocean, he caused the bridge to be made over the great sea by means of huge boulders from the peaks of mountains and reached the other shore. He encamped his army there. 

44. Although his younger brother Vibhīśhaņa advised Rävaņa to return Sitā to her husband, he did not like it. 

45. Kicked by Råvaņa, Vibhiśhaņa sought refuge in Rāma and Rāma laid siege to Lankā. 

46. Thereafter, his counsellors, ministers, sons and servants were ordered by him to fight. In the battle with those two, they were all destroyed by the leading monkeys. 

47. Lakśhmana killed Indrajit by means of sharp arrows. Rāma killed Kumbhakarņa and Rāvaņa. 

48-49. He made Vibhishaņa perform the obsequies of Rāvaņa. He asked his beloved to enter fire and purify herself. Rāma then gave Vibhishaņa the lordship of the Rakśhasas, the city of Lanka and life till the end of the Kalpa. Having thus completed his holy vow of spending fourteen years in the forest, Rāma returned to Ayodhyā by the aerial chariot Puşhpaka along with Sugriva and Vibhīśhaņa. 

50-51. Taking Bharata who was staying in Nandi-Gråma, he entered the city of Ayodhya. He then bowed to all mothers. The other brothers made the priest Vasiśhtha crown Rāma in the kingdom. Lord Rāma ruled over the subjects as though they were his own bosom-born sons. 

52. The knower of virtue (Dharma) as he was, he was frightened due to the rumour current among the people and so he abandoned Sitā. Sītā reached the hermitage of Valmiki and lived there comfortably. 

53-54. She gave birth to two sons well-known by the name of Kuśha and Lava. They were good singers. After performing the requisite holy rites for them, Valmiki the liberal minded sage, composed Råmāyaṇa and taught it to them. The two brothers used to sing this in the Yajñas and assemblies of the sages and so they became famous. 

55-57a. When Räma performed a horse-sacrifice, they came to that assembly and sang the poem. Delighted to hear his own story sung, Rāma invited the sage along with Sitā. Sītā, the mother of the universe, informed Rama that they were his sons. She entered a crevice in the ground. It was a great miracle. 

57b-58a. Thereafter, Räma observed the vow of celibacy and performed Yajñas and other rites. For thirteen thousand years, the most excellent among the Raghus stayed on the earth. 

58b. Then after some time Durvāsä* came there, on being sent by Brahmā for going back to Vaikuntha. 

59-60. O gentle lady, in an isolated place he told Rāma “Let no one come here. If anyone comes, let him be worthy of being killed”. Rāma promised it. 

61. Rāma called Lakśhmaņa and said: - “Stand here at the threshold. He who comes in will be worthy of being killed”. He said, “So be it” and began to carry out Rama’s behest. He did not allow anyone to go near Råma. 

62-64a. While Rama was sitting alone with Kāla and discussing, Durvāsā who came to know it approached Lakşhmaņa. On seeing him come Lakśhmaņa told him after due prostrations - “Kindly wait for a while. Rama is busy in the council chamber.” 

64b-65. On hearing these words, Durvasas who wanted to carry out the purpose of Yama (god of death) said to Lakśhmaņa angrily— “Allow me to enter; otherwise I will reduce you to ashes. Remember it”. 

66. On hearing the words of Durvasas, Lakşhmaņa became perplexed. Afraid of the sage, he entered within to inform his elder brother. 

67. On seeing Lakśhmaņa, Kala who had already completed his discussion stood up and said: - “Keep your promise” He was bidden farewell to by Råma and went away. 

68. Then Lord Rama, the most excellent among the righteous ones, came out and propitiated the sage Durváså and fed him. 

69-70. After feeding him and bidding him farewell after due obeisance, Rama said to Lakśhmaņa—” Brother, Lakśhmaņa, a delicate situation has arisen due to Dharma. As a result of it, you have become worthy of being killed by me. Fate indeed is more powerful. Abandoned by me, now you can go wherever you please.” 

71. Lakśhmaņa bowed down to Räma who adhered to Truth and Virtue. He went towards the south and performed a penance on the mountain. 

72. Lord Rāma too, at the request to Brahma, re-entered his abode without excitement. The people of Ayodhyā and Kosala accompanied him. 

73. Those who thought of Rāma and plunged themselves in Gopratara in the Sarayū entered Rama’s splendid abode that is rare even to the Yogins. They attained divine bodies. 

74. After performing Penance and observing Yogic practices, Lakśhmaņa followed Rāma by his Yogic power. He then re-entered his unchanging abode. 

75. Lakśhmaņa granted that mountain his perpetual presence and then continued his regular duty. Hence, this holy centre is excellent. 

76. Those who see Lakśhmaņa on the Lakśhmaņa mountain with great devotion, are blessed and contented. There is no doubt about this that they go to the abode of Hari. 

77. They praise charitable gifts in the place, of gold, plots of land, cows and horses. Whatever is given becomes everlasting in its benefit. The homa and the Japa too derive great benefits. 

78. Of what avail is much talk? Its mere sight is of rare occurrence. O gentle lady, if it is seen, there is salvation undoubtedly. 

79. Both he who listens to this story of Rāma along with the anecdote of Lakśhmaņa and he who tells this story become great favourites of Rama.