Extract taken from – Ramayana: A Divine Drama, Vol.4

 

Valmiki was not a man of high birth. (SSS Vol.19, p.147)

Valmiki belonged to hunter class. (JV, p.30)

 

HIS BACKGROUND

Valmiki, before he became a great sage, was known as Ratnakara. Valmiki was a brave dacoit; he used his courage and adventurousness in vicious and wicked ways; he was an intrepid highway robber who waylaid and killed hundreds without hesitation; he was the slave of passion and emotion, dreaded by all who journeyed on that road. One day, the Seven Sages happened to pass along that fateful road, they took pity on him and wanted to light the lamp of wisdom in him; they counselled patience, forbearance and self-inquiry; they revealed to him how wicked his actions were, and painted before his mind s eye the horrors he was becoming heir to as a result. They told him that those who now enjoyed the fruits of his robbery will not be sharers of those horrors, for, he alone was the culprit and he alone will have to suffer the punishment. (Divine Discourse, November 1971)

 

They urged him to give up his wicked actions. Ratnakara said he could not do so, since it was the only way to feed his wife and children. Then the saptarishis asked him to find out from his wife and children whether they were prepared to share the sin he committed for their sake. Ratnakara went home and asked his wife and children, ‘Are you prepared to share my sin just as you share my booty every day?’ They replied in the negative. His wife said that he was responsible for the merit or sin he committed. This incident opened his eyes. He went back to the sapta rishis, fell at their feet, and prayed for guidance. They told him to contemplate on Lord Rama and chant His incessantly. Ratnakara did accordingly. (SSS Vol.32 Part I1, pp.118-119) 

 

He left off his evil pursuit and forsook family, profession and wealth. He retired into the jungle and plunged into the severest austerities. He became a New Hero, the hero of a new type of adventure. He became a great sage, honoured by posterity as the First Poet, the author of the Ramayana.

 

He gave up toddy and arrack, that is to say, the senses and their intoxicating poisons; he developed a taste for milk and curds, the Sattvika (pure) virtues, mastery over himself, the victory that confers the highest and the purest Joy. (Divine Discourse, November 1971)

 

Through that experience, one can become a knower of the Brahman (Jnani). Ratnakara, who led the life of a highway man, became the sage Valmiki after prolonged meditation on the name of Rama. (SSS Vol.19, p.196-197) Valmiki was covered by the ant-hill that grew over him; people discovered him by the sound of Rama nama that emanated from that mound. (SSS Vol.4, p.185) He got the illumination out of which the Ramayana was born. (SSS Vol.19, p.197)

 

Valmiki, by meditating on the glory of Rama, was able to mould himself into the immortal poet who composed the Ramayana. He became an embodiment of that glory, and therefore, he could create that great epic. (SSS Vol.17, p.47)

 

COMPOSING THE RAMAYANA

The author of the Ramayana is called Prachetas. How did he acquire this name? Prachetas is the name of the Rain-God Varuna. Ratnakara was the original name of the poet. After he was initiated, he began meditating on the Lord s name and completely lost all body consciousness. An anthill grew over his body. His body was not visible from outside. At this stage Varuna caused a heavy downpour. That heavy rain washed away the anthill, revealing the sage. Because Prachetas was responsible for bringing forth the sage, he got the name Prachetas (the offspring of Prachetas). He also got the appellation Valmiki because he had come out of ‘Valmeeka,’ an anthill.

 

Prachetas became the sacred and immortal composer of the epic Ramayana, which he gave to the world as a perennial source of inspiration to mankind. Any person today who can get rid from the mind, attachment and possessiveness enveloping him and who constantly meditates on God will become pure and sacred, like Valmiki.  (SSS Vol.29, p.71-72)

 

The story of the first shloka of Ramayana

Take the example of the parrots. Conjugal fidelity is supreme quality among parrots. The firm attachment to each other in a parrot couple is not to be found even among highly developed human beings. The story of how Valmiki was deeply moved when a hunter killed one of two birds who were a loving couple is well known.

 

When one of the birds died, its mare followed suit, unable to bear the pangs of separation. Out of the intense sorrow and compassion of Valmiki, the first shloka emerged from his lips and that was the beginning of the great epic. (SSS Vol.30, p.28-29)

 

The sage Valmiki, who was pure, holy and utterly selfless, wrote the Ramayana in hundred crores (a thousand billion) of stanzas for the redemption of mankind. But the Devas and Rishis, realising the supreme greatness of the Ramayana, sought from Valmiki a share in his great work. Responding to their appeal, Valmiki distributed the shlokas (verses) among the denizens of the three worlds. (SSS Vol.27, p.108)

 

When the stanzas were thus divided and distributed, one stanza of 32 syllables alone remained. After 30 syllables were equally divided, only two syllables remained undistributed. (SSS Vol.25, p.66)

 

These two syllables were the letters Ra-Ma, which he gave to the dwellers of the three worlds. The same two syllables are found in the names of Krishna, Hari, Jesus, Allah and Saayee. Thus Valmiki offered to the residents of all the three worlds the two-syllable name of the Lord equally. (SSS Vol.27, p.109)

 

Brahma’s benediction

 

When Valmiki completed his Ramayana, Brahma declared that his epic would last as long as the mountains stand and the rivers flow. The inner meaning of Brahma s benediction is that the Ramayana will be cherished as long as men (mountains) and women (rivers) exist on earth. The Ramayana will last as long as human society exists. People should acquire the capacity to comprehend the eternal truths embedded in the Ramayana. Ignoring the eternal truths of the Ramayana, Bharatiyas (Indians) are wasting their lives in the pursuit of worldly concerns. (SSS Vol.31, p.72)

 

Sage Valmiki occupied a pride of place in the history of Bharat among those who strove to become great Tapasvins (Ascetics) and led an ideal life worthy of emulation by entire humanity. (Beacon of Divine Wisdom Part 1, p.93)

 

Human birth will become meaningful and Human nature will acquire uniqueness

Valmiki, while he was still Ratnakara, put his courage, adventurism and steadfastness in committing evil deeds like highway robberies. But, after coming in contact with the Saptarishis (seven great sages) diverted his capacities in chanting the holy Ramanama.  Ultimately, he transformed himself into a great poet and a seer composing the immortal Ramayana. Thus, if these God – given powers of courage, fortitude, adventurism and steadfastness are properly channelled in the control of senses, yearning for God and divine path of devotion, human birth will become meaningful. Human nature will acquire uniqueness. (BhaG  Part I, p.36)

 

Man can change his nature from bad to good

Animals live and die without change in their original nature. Man is different. By practice and discipline, man can change his nature--from bad to good or good to bad. All man s thoughts, feelings and actions are determined by habit and perseverance. Even a person who is cruel in early years can turn into a votary of peace and love. Ratnakara, who was a highwayman, became the sage Valmiki.

 

Through association with good people, through good conduct and good thoughts, one can cultivate virtue and goodness. Above everything, man needs today Satsangam (the company of good). For physical health, one needs to get rid of impurities inside the body and. take in pure things. Likewise, for mental health, man needs to eliminate all impure thoughts and desires from the mind and acquire good thoughts and good feelings by association with good people. Everyone must send out a prayer: ‘Oh deities, come and dwell within me! Oh demons, flee from me!’ (SSS Vol.20, p.154-155)

 

‘Even if you have sinned, are not sinners saved? Repentance is enough to transmute sin into sanctity. The Lord graciously accepts contrition and pours His Blessings. The Ratnakara who was engaged in acts of sin until the moment when wisdom dawned, became a saint through repentance. He became the sage, Valmiki is it not? His story is proof of the value of contrition. You may ask, is it enough if one is free from the effects of sin? Should not the effects of Punya (good deeds) be also given up? Why, one has the freedom to give up merits of Punya, though one may not have equal freedom to give up the demerit of Papa (sin). The roaring forest fire reduces to ashes everything in its way. So too, the mighty conflagration of Jnana will consume and destroy all sin and all Punya. (GV, p.103)

 

Further, when Valmiki completed composing his Ramayana and was looking for people to whom he could communicate this, Lava and Kusa (Rama’s sons) came running to him to learn this and Valmiki taught them all the Vedas. If we examine to what sect or class these individuals Lava, Kusa, the Pandavas, Rama, Krishna, etc. belonged, we come to the conclusion that everyone has the right to study and imbibe all that is contained in the Vedas. Because everyone has the right to study and put into practice the Vedas, the first thing that you have to do is to recognise the existence of such a right. Then you should be in a position to read and also communicate their contents to others. This is what I am hoping you will be able to achieve. (SSB 1974, p.122)

 

Shlokadata and Lokadata

Ratnakara, a robber, on being advised by Narada started chanting the name of Rama incessantly, as a result of which the radiance of Rama was seen on his countenance and he became sage Valmiki. Rama is Lokadata (the giver of the world) and Valmiki became Shlokadata (composer of the holy hymns). There is no difference between the giver and the composer. The Vedas declare: Brahmavid Brahmaiva Bhavati (the knower of Brahman becomes Brahman himself). So, you should always think good, do good, talk good and hear good. Only then you can become good. A true human being is one who is good. A wicked person can never be called a human being. (SSS Vol.32 Part 1, p.104)

 

The lord is Kavi and Valmiki is also a Kavi; both create, one the loka and the other, the shloka. The bhakta must form himself on the model of Bhagavan; otherwise, he can lay no claim for Sarupya. (SSS Vol.4 p.128)

 

Ratnakara was a highway robber who supported his family by attacking wayfarers and robbing them of their possessions. Such a person was so completely transformed by association with the seven great sages (Saptarishis--Vashistha and others) that he later became Valmiki, the great Adi Kavi, who wrote the epic ‘Ramayana‘. Not only was he the first among poets, but he achieved the same status as the sage Vyasa. The Seven Sages hailed Valmiki as Shlokadata (the giver of the shloka), coming after the Lokadata, Bhagavan, (the giver of all things). (SSS Vol.19, p.107-108)

 

Sage Valmiki declared that the Ramayana will be there so long as there are mountains and rivers on the face of the earth. You may wonder, what is the relationship between the Ramayana and the mountains and the rivers? The mountains symbolise men and the rivers women. As long as there are men and women in this world, the glory of Ramayana will continue to illumine the world. Women are compared to rivers because they are the symbols of sacrifice. They flow incessantly quenching the thirst of one and all. (SSS Vol.36 Part I, p.113)

 

Valmiki s transformation

The Kena Upanishad has proclaimed this truth beautifully. ‘Brahmavid Brahmaiva Bhavati‘ (The knower of the Divine becomes Divine himself). Whatever you aspire for, whatever your yearning, that you become yourself. When Valmiki wished to write the Ramayana, he first meditated on all the qualities of Rama and then alone he could commence his epic. Because of the constant repetition of the name of Rama and continuous meditation on the Rama Principle, he shone with the effulgence of Rama. It is one of the miracles of Rama that the highwayman Ratnakara could become the author of a great epic.

 

There should be no mark of sadness on the face of one who has faith in God. This was the case with Valmiki. His face was full of radiance---a radiance derived from Rama, who is the embodiment of Love.  (SSS Vol.28, p.234) 

 

Meditated on the glory of Rama

Valmiki by meditating on the glory of Rama, was able to mould himself into immortal poet who composed the Ramayana. He became an embodiment of that glory, and therefore, he could create that great epic. (SSS Vol.17, p.47)

 

The knower of Brahman becomes Brahman Himself. Valmiki, who wrote the Ramayana, was so much immersed in the Rama principle that the inmates of his ashram noticed an effulgence in his face reflective of the splendour of Rama Himself. The face is a reflection of the inner being. Whatever thoughts and emotions fill a man, they are reflected, in his face. (SSS Vol.19, p.15)

 

Rama is the embodiment of Veda - Valmiki saw Divine Rama as an Ordinary human being

In this phenomenal world, all forms manifest peace.

All names are auspicious.

Sat-Chit-Ananda express the One Absolute.

Its attributes are: Truth, Beauty, Goodness.

The Supreme, that is to be

Comprehended through the Vedas,

Took birth as the son of Dasaratha,

Became the soul of Ramayana of Valmiki

(Sanskrit verses).

 

Valmiki proclaimed in the Ramayana that the supreme Lord took birth as the son of Dasaratha and shone as the embodiment of the Veda. Nevertheless, Valmiki described the saga of Rama as that of an ordinary human being. Valmiki saw Divine in Rama as an Ordinary human being. Ravana saw Rama entirely as a mere man. (SSS Vol.30 p.90-91)

 

Valmiki, at the beginning of the Ramayana was swayed by the idea that Rama was the ideal man. But during the course of his writing, he was over-powered by the feeling that Rama was Divinity itself and concluded, at the end of the Epic, that Rama was the Embodiment of Divinity. On the other hand, Tulsidas began his Ramayana with the firm faith that Rama was verily Lord Narayana Himself and concluded emphasising the fact the Rama was the ideal man. Kamban, the author of Kamba Ramayana, wrote his Ramayana moved by the feeling that man is God and God is man (Nara is Narayana and Narayana is Nara). The three great writers of the Ramayana lent different dimensions to it, depending on their inner perceptions. Each writer, who brought forth his version of the Ramayana, added his own dimension in consonance with his own faith and temperament. By and large, it is a fact that the Rama Tattva (Rama’s Principle) has to be cultivated by one and all. (SSB 1996 p.12)

 

Good Thoughts, Feelings and Good Conduct Constitute Good Character

At one time, Valmiki prayed to Narada and asked him whether there was anyone who upheld truth, enjoyed bliss, was ever smiling, and forgiving, who did not commit any mistake, expressed gratitude for any small help, who always helped others, etc., and enumerated 11 noble qualities. Narada replied thus: ‘Oh! Sage, why do you take so much trouble? Not just eleven, but 11000 noble qualities are in a single person who has taken birth in this world.’ There is no one who attaches value to character now. The three essential things that constitute character are good thoughts, good feelings, and good conduct. If you have good thoughts, your actions will automatically be good. Good qualities are the very personification of Divinity. A person with such divine qualities only took birth in human form as Lord Rama. Lord Rama faced many problems and difficulties, but he never strayed away from His path. He never gave up Truth; rather, whatever He spoke became Truth. This was the sacred path taught by Narada. (SSS Vol.34, p.236)

 

Equal-mindedness of Valmiki

Even in Ravana, who is generally taken to be a bad person, Valmiki has shown certain good qualities. In some places, good qualities of Vali also were described by Valmiki.

 

As has been stated earlier, great saints are equal minded. Because of the saintly character of Valmiki, he showed the weaknesses in Rama and he showed the good qualities in Ravana. He was a selfless person. He was called Maharishi, because he could see the past, present and future. It is only a great saint or a maharishi that is entitled to write poetry. Poets like Valmiki and Vyasa were maharishis. Because of this, whatever they had written has come to be regarded as permanent and truth and it remained so for all time. (SSB 1977, p.9)

 

Throughout the story of the entire Ramayana, from the time of the birth of Rama till the time when Ravana was destroyed, Valmiki was describing Rama only as an ideal human form. (SSB 1977, p.17)

 

Meaning of Rama as given by Valmiki

Sage Valmiki has stated in his Ramayana that uttering the name of Rama will enable us to free ourselves from the three shackles which lead one to be reborn. He has also given the meaning of Rama by splitting the name into three parts Ra, Aa and Ma. Ra is the basic letter for Agni or fire, Aa is for sun and Ma for the moon. The three letters respectively signify Agni, Sun and Moon. The fire burns away all the sins, the sun sheds light and removes the ignorance and the moon cools the agitation in one’s mind. Thus, the utterance of the name Rama removes your sins, your ignorance, your agitation and eliminates the possibility of your getting a rebirth. In this context, he has also identified the sound of Aum with the name Rama since both bring the same result. As Aum is the very basis of all the Vedas, so also Rama is the basis of all the creation. The three important aspects of Agni, Vayu and Sun contained in the name Rama are synonymous with Ida, Saraswati and Bharathi and are the basis for the whole world. Although Ida, Saraswati and Bharathi are apparently different and described as distinct, yet they are inseparably connected to each other. Just as Aum, the sound of Pranava, is a total manifestation of three different and distinct letters and their aspects, the word Brihaspati or Prajapati is a total manifestation of all the three aspects of Ida, Saraswati and Bharathi. This aspect of Brihaspati is also known as Vachaspati or the word of Veda and the same thing has been referred to as Brahmana or a Ritwik well-versed in Mantras. Bharata is a Vedic word and has nothing to do with Bharata, the son of Shakuntala. There is a saying that one derives pleasure from the thought of God is Bharata and the name Bharata has a connection with this.

 

It has been mentioned earlier that Hamsa or the Swan is the vehicle for Saraswati. Hamsa is synonymous with the sound ‘Soham’ which stands for in haling and exhaling breath. By uttering Soham, the word is created and Saraswati represents the word. That is why we say that Saraswati rides over the swan. This is the inner meaning. In our Puranas, different Gods have been described as riding over different kinds of animals making it look absurd. These are symbolic descriptions, all of which have sacred and significant inner meaning. But, the modern people fail to appreciate our culture, due to their ignorance of these inner meanings. (SSB 1974, p.243-244)

 

Spirit of sacrifice is found-only in women

Valmiki extolled the sweetness of womanhood. What is the cause of, this sweetness? The spirit of sacrifice is the cause, according to Valmiki.

 

A mother is ready to sacrifice everything even her life, for the sake of her child. Such a spirit is to be found only among women. If a child is grievously ill, the father may say that the child may as well die. But the mother will try to save the child at any cost. It is for this reason, that woman is described as Tyaga murti, the embodiment of sacrifice. Men do not have the same spirit of sacrifice as women. Men may present a heroic pose, but do not have the determination and perseverance to carry on the struggle to the end. Valmiki described woman as the Bhakti swarupini (embodiment of devotion). Man was described as Jnana swarupa. The Jnani has limited access to the Divine mansion. But the woman devotee has access to innermost apartments. The preeminent status accorded to women will be evident from all the ancient scriptures. (SSS Vol.28, pp.325-326)

 

The sages of India desired to establish peace on earth

Vyasa and Valmiki underwent a long process of asceticism and study, as well as experience of spiritual bliss and thus lifted themselves upto the heights of rishihood, before they composed the epics and texts bearing their name. The question may be asked, ‘Why should they compose poetry, however exalted, after attaining rishihood? What was the urge that prompted them?’ The answer is: ‘They were overcome with compassion, for the fellow-pilgrims struggling along the path they had-traversed; they were full of agony at the plight of fellow-beings who were sweltering in the heat of worldly entanglements.’ They desired to establish peace on earth and good-will among mankind. Their attention was ever on the Vedic message, ‘Svayam tirnah, paran tarayati’ ‘Themselves having crossed the Sea of Samsara (change), they help others to do likewise.’ Themselves risen to the Divine, they helped others to rise. (SSS Vol.8 p.123)

 

Vyasa and Valmiki have both painted on the golden canvas of their poetry the eternal values of Dharma. Vyasa has drawn the picture of the Pandava brothers, hunted, tortured, persecuted, exiled, impoverished, humiliated, but, yet unbroken, because they relied on righteousness, emerging triumphantly at the end, through the Grace of God which is the reward. Valmiki too has depicted Rama bearing with perfect equanimity the different phases of fortune, carrying the torch of Dharma with its flame unquenched even in the wildest storm. Dharmo rakshati rakshitah---’Be right, righteousness will save you’---this is the refrain of the Mahabharata of Vyasa and the Ramayana of Valmiki. Practise it loyally; it will save you, sustain you, strengthen you. (SSS Vol.7, p.273)

 

The Divine and the human

Every man is endowed with a mind. The mind is a mysterious thing. It can appear totally stationary and yet move faster than the speed of light. Whatever births a person may undergo and whatever changes in name and form may occur, the mind remains unchanged. It follows one from birth to birth. It is the mind s peculiar behaviour. In this context, how is one to manifest his humanness? Man must follow the example of the honey bee which sucks the sweet honey even from a bitter flower. Likewise, one must seek the good even in what is apparently bad. There is something good in what is bad.

 

Valmiki declared that he saw the divine in the human form of Rama. Rama, who was Divinity itself, was seen as a human being. ‘Madhava is human. Man is Madhava.’ God cannot be experienced unless He appears in human form. Incarnation as a human being is essential for recognizing God. That is why it is said that ‘Daivam manushya rupena’ (God appears in human form).

 

Rama did not announce at any time that he was God. He declared that he was the son of Dasharatha. In his speech, though there was humanness, there was also the illumination of Divinity. God is not apart from the universe. The entire cosmos is the very form of God. But man, deluded by his physical vesture, forgets his divinity. (SSS Vol.29, p.73)

 

PROPAGATION OF THE STORY OF RAMA

Valmiki, after completing the task of composing of the Ramayana, summoned the sages in his ashram and asked them who was capable of propagating the immortal and sacred epic to every nook and corner of the world. The sages were nonplussed. They declared, ‘Guruji, we are old men. We are at the end of our span of life. We are incapable of conveying the Ramayana to the length and breadth of the world.’ Valmiki was downcast. (SSS Vol.31, p.73)

 

Valmiki was considering how to make it known to the world and how to sanctify the lives of people by spreading its message. The Ramayana evokes joy in the listeners by the very sweetness of its poetry. Its shlokas (verses) relieve people of their sorrow. (SSS Vol.30, p.92)

 

The two boys Lava and Kusha came before him. When questioned by them as to what he was contemplating on, Valmiki said that he wanted the story of Ramayana which he had composed in poem be taught to the people and the Divine Glory of Rama should be spread far and wide. The boys with folded hands submitted to the sage who was also their preceptor, ‘We are ready to even sacrifice our life for your Seva. Command us and we shall follow.’ Valmiki was moved to tears at the spirit of service exhibited by the young boys. (SSS Vol.30, p.103)

 

Spread the message of Divinity

God resides in the heart of persons. He is essentially Hridhaya-nivasi (Indweller of the heart). Valmiki told the boys – ‘Go and spread the message of Ramayana with the spirit of selfless sacrifice  for the  welfare of the  world.’ The boys wore  garlands of beads, smeared vibhuti on their foreheads, and holding musical instruments in their hands, started on their sacred journey. (SSS Vol.30, p.149-150) They went to each and every street singing the glory of Lord Rama. They sang, ‘Oh people! listen to the sacred story of Lord Rama. Let your life be His Story.’ (SSS Vol.32 Part I1, p.70)

 

                   (Lava and Kusha sing the poem before Rama)

 

It is Valmiki s inspiration that made them pursue this noble task with utmost zeal. Valmiki had taught them the scriptures and moulded their character too. (SSS Vol.30, p.150)