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however the way of the world, but it is not
right, to condemn in strong terms casual
lapses of the virtuous, while tolerating
habitual wrong-doers.
It should be noted that in the Puranas
we see the gods getting entangled in
dilemmas of Dharma. Indra and other
Devas are shown often as committing
serious sins.
Why did the sages who told the
Puranas
involve
themselves
in
such
difficulties? Their aim was to awaken
people to a sense of the dangers of
adharma. Else, the sages need not have
deliberately attributed sinful acts to their
own heroes and created difficulties for
themselves.
Some persons take pleasure in jumping
to wrong conclusions from the incidents
in the Puranas. They argue: "Ravana was
a very good king. Valmiki has falsely
accused him of wicked deeds." They ask:
"Did not Rama act unjustly on a certain
occasion? Did not Sita utter a lie?" and the
like. Valmiki could well have omitted
incidents which are not edifying. Both
Rama and Ravana were first presented to
us by the poet Valmiki.
There was no earlier work referring to
Ravana that can be quoted to contradict
Valmiki and stamp him as being partial to
Rama, Sita and the Devas, and twisting
facts
to
deceive
people.
Valmiki's
Ramayana is the fountain source of the
story of Rama; in it, one comes across
seemingly wrong deeds.
Calm consideration of such situations
would show that they are just portrayals of
similar difficulties in our day-to-day life.
It is for us to benefit from the moral trials
contained in them. The lesson of the
Ahalya episode is that, however deadly
one's sin, one may hope to be freed from
its
consequence
by
penitence
and
punishment. Instead of condemning others
for their sins, we should look within our
own hearts and try to purify them of every
evil thought. The best of us have need for
eternal vigilance, if we would escape sin.
This is the moral of Ahalya's error.
9. RAMA WINS SITA'S HAND
All arrangements for Janaka's yaga had
been completed and to Mithila had come
many rishis and Brahman's from various
kingdoms. Viswamitra and the princes
were duly welcomed. Janaka's preceptor,
Satananda, was the first to pay honor to
Viswamitra. Janaka followed him.
The King said to the sage: "I am indeed
blessed that you should attend my yaga."
Pointing to Rama and Lakshmana,
Janaka asked Viswamitra: "Who are these
god-like youths who resemble each other,
and carry their weapons with the proud
ease of seasoned warriors? Who is the
happy father of such sons?"
Viswamitra told Janaka that they were
the sons of King Dasaratha. He narrated
how they had protected his own yaga and
destroyed the Rakshasas. "They have
come here," the sage went on, "to see, if
they may, the great bow of Rudra in your
palace." Janaka understood the meaning
of Viswamitra's words and rejoiced.
The King said: "The prince is welcome
to see the bow. If he can string it, he will
win the hand of my daughter. Many were
the princes who saw this bow and went
back, unable even to move it. I shall
indeed be happy if this prince succeeds
where so many have failed and I am
thereby enabled to give Sita to him."
Janaka then ordered his men to bring
the bow which was kept safe and sacred in
an iron box. It was brought on an eight-
wheeled carriage and dragged like a