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prince grieve and talk as common people
do.
This
is
the
fascination
of
the
Ramayana.
If
Almighty
God
remains
almighty and does everything Himself,
then where is room or need for an avatar
and how could the dharma of common
men be established?
This is the difference between the
earlier avatars and the later. In the Rama
avatar, the course of human conduct and
the dharma governing it come linked
together. This has been made explicit by
Valmiki.
On the occasion of Sita's ordeal by fire
at the end of the battle, Rama says to
Brahma who appeared then among others
and deprecated the idea of putting Sita to
proof:
"I regard myself only as Rama, son of
Dasaratha, an ordinary human being. Who
I am in reality, where I belong, why I took
birth, are matters on which you must
enlighten me, and I do not know."
While Rama was plunged in thinking
of the mothers left behind, Lakshmana
ministered to him with loving words of
courage and hope.
They spent that night under a banyan
tree and left early next morning for
Bharadwaja's ashrama which they reached
at sunset.
Partaking of the hospitality of the sage,
they besought him to tell where they could
spend the years quietly in the forest and
on his advice and with his blessings left
for Chitrakuta.
20. CHITRAKUTA
Rama spent the night in Bharadwaja's
ashrama. Getting up in the morning, they
paid their respects to the Maharishi and,
taking leave of him, set out for the
Chitrakuta hill. The muni treated them
affectionately as if they were his own
children and sent them forth with his
blessings after explaining to them the way
they should take through the forest.
The three followed his topographical
instructions closely and in due course
came
upon
the
river
Kalindi.
They
constructed a raft with logs and bamboos
and creepers of the forest and on it
Lakshmana made a seat for Sita with little
twigs and leaves on which she sat. The
passage of the river was accomplished in
safety.
In midstream Sita offered salutations to
the river goddess and prayed that Rama
might fulfil his vow and the three be
enabled safely to return home.
After crossing a few more streams,
they came to a big banyan tree which had
been described by Bharadwaja. And under
this tree Sita again offered prayers saying:
"Grant, O holy tree, that my husband may
complete his vow and that I may see again
the queens Kausalya and Sumitra."
Rama asked Lakshmana to walk in
front with Sita behind him while he
himself followed in the rear. "Whatever,
flower or fruit she asks for on the way,"
he said, "get it for her and keep her spirits
up."
As Sita went she showed an eager
curiosity, asking about forest trees and
creepers and was lost in admiration at the
many-sided beauty of forest life.
They greatly enjoyed the journey and
rested for the night on the bank of a river.
Here and in other places, Valmiki
describes how Rama and Lakshmana
secured food by hunting. He makes it
quite plain that they had to subsist largely
on meat. Some good men are troubled by