WORKS BY RAYARU
Sri Rama Charitra Manhari
In the previous episode, sloka#3 of Sri Rama Charitra Manjari, Śrī Rāghavendra Swamy describes Lord Rāma’s early forest journey after leaving Ayodhyā. The Lord performs His morning duties as prescribed by śāstra—cleaning His mouth with soft clay (mṛdā) and water, bathing in sacred rivers at sunrise, and observing all disciplines of a righteous householder in exile. Along with Sītā and Lakṣmaṇa, He treads the forest paths with humility and grace.
The verse paints a vivid image of divine simplicity and discipline, where the Supreme Lord, though capable of command over all, follows the dharma of a forest-dwelling seeker, maintaining purity, routine, and inner devotion. The sloka subtly shows how even in exile, Lord Rāma upholds Vedic duties, inspiring all to live by dharma regardless of circumstance.
Let us now move further to know Sri Rama Chandra's journey through the forest. It speaks of duty, divine grace, confrontation with evil, and alignment with sages. Each line deserves quiet reflection.
Shloka 4
dattvAsmai pAdukE svE kshitibharaNakRutau prEshya taM kAkanEtraM
vyasyArAdhyO&trinAmnA vanamatha samitO danDakaM tApasEShTaM
Kurvan hatvA virAdhaM khalakuladamanaM yAchitastApasAgraiH
tEShAM datvA&bhayaM svAnasidhanuriShudheenyAnagastyAt pAyAt ||
Line 1: dattvāsmai pāduke sve kṣitibharaṇakṛtau preṣya taṃ kākanetram
"Having given His own sandals to Bharata for the sake of ruling the kingdom, and having sent away (disciplined) the one with the eye of a crow..."
The Sandals of Dharma:
This line beautifully weaves two powerful stories from the Ramayana, each conveying profound spiritual principles.
When Bharata meets Lord Rama in the forest, devastated by his father's death and eager to bring Rama back to Ayodhya, Rama stands firm. He had accepted exile to uphold his father's vow, and no personal desire or familial attachment would sway him. Yet he understands the need for righteous governance in Ayodhya. To honor both the vow and Bharata’s love, he offers his pāduke—his wooden sandals.
These sandals were not ordinary footwear; they became symbols of Rama’s presence and authority. Bharata did not see them as lifeless objects but as manifestations of Rama’s spirit and dharma. He placed them upon the throne and ruled in their name, living an austere life in Nandigrama until Rama's return. Through this act, Rama redefined leadership as service to dharma, not domination. The sandals bore the "burden of the Earth" (kṣitibharaṇakṛtau), meaning the duty of preserving moral order.
This moment is timeless. It teaches us that true leadership is representative, sacred, and accountable to a higher moral principle, not self-interest.
The Crow-Eyed Offender: Kākanetra
The second image in this line pivots sharply. The “crow-eyed one” refers to Jayanta, Indra’s son, who assumed the form of a crow and attacked Sita, pecking her as she sat beside Rama. He acted on arrogance, perhaps even curiosity—but in doing so, he crossed a sacred boundary.
Rama, initially patient, ultimately picked up a blade of grass, empowered it with Brahmāstra, and let it fly toward Jayanta. Terrified, the crow fled across the three worlds. No deity could shield him. Finally, he surrendered at Rama’s feet. Rama spared him—but not entirely. The Brahmāstra had to strike, so Jayanta lost an eye.
This act is deeply symbolic: Rama's mercy is vast, but justice is never suspended. It teaches that while surrender can earn forgiveness, one must still accept the consequences of one’s actions. Preṣya taṃ kākanetram implies that Jayanta was not only punished but "sent away" transformed—chastened and spiritually awakened.
Line 2: vyasyārādhyo'trināmnā vanamatha samito daṇḍakaṃ tāpasaiṣṭam
“Having been worshipped by Sage Atri, He then proceeded into the Dandaka forest, which was beloved by the sages.”
This line transports us to the forest hermitage of the sage Atri, one of the Saptarishis. Rama, Sita, and Lakshmana visit this divine couple—Atri and Anasuya—before entering the spiritually volatile Dandaka forest.
Sage Atri, despite his spiritual eminence, worships Rama (ārādhyaḥ), recognizing in him not just an exiled prince but the Supreme Divine. In contrast to the kings of the world who failed to recognize Rama’s divinity, Atri sees through the human veil and offers reverence to the Lord of the universe in human form. This is a profound moment where the eternal sage bows to the Avatar, signaling Rama’s cosmic identity.
Mata Anasuya, the very embodiment of chastity and selfless virtue (an-asuya = free of envy), offers Sita gifts of celestial garments and divine ointments. These were not for vanity but to preserve her spiritual dignity amidst forest hardships. She also imparts wisdom on the role of a devoted wife, emphasizing purity, courage, and forbearance.
The gifts of the sages to Rama and Sita represent the blessings of the realized for those on the path of righteousness. Before entering the forest of testing, Rama receives the spiritual support of the ancient rishis.
The Sacred Yet Haunted Dandaka Forest
The Dandaka forest, once a hub of tapas (austerity), had become a battleground. It was the preferred abode (tāpasaiṣṭam) of sages, yet it was now under siege by rakshasas who despised penance and purity.
Rama's entry into this land was a descent into the heart of spiritual disruption, a deliberate plunge into a zone of conflict. This wasn't just physical wilderness—it symbolized the inner terrain of human struggle where purity and darkness are locked in battle.
In choosing to enter Dandaka, Rama steps into his cosmic role as protector of dharma. His journey transforms from personal exile to divine mission.
Line 3: kurvan hatvā virādhaṃ khalakuladamanaṃ yācitastāpasāgraiḥ
“Having slain Virādha, who tormented the noble, and having been petitioned by the foremost of sages...”
One of Rama's first battles in Dandaka is with Virādha, a monstrous rakshasa who abducts Sita. Despite his terrifying form, Virādha was under a curse that could only be lifted by death at Rama’s hands.
By slaying Virādha, Rama not only rescues Sita but liberates a soul trapped in sin. This dual outcome—protection and redemption—demonstrates that Rama’s violence is never driven by anger but by compassionate necessity. The demon becomes a symbol of ignorance and arrogance, obstacles every seeker must overcome.
The phrase khalakuladamana suggests Rama's broader mission—he is the one who destroys the lineage of the wicked, not out of hatred, but to restore balance.
The Cry of the Righteous: Tāpasāgraiḥ
This part reflects a touching truth: when dharma is in distress, it calls out, and the Lord listens.
The sages, oppressed and silenced by demons, see in Rama their only hope. Their humble plea isn’t for personal safety—it’s for the preservation of spiritual practices, rituals, and sacred spaces that uphold cosmic balance. When the great tapasvins beg Rama for protection, it is the voice of wisdom calling upon strength.
Rama’s response marks a shift: He now becomes the active guardian of righteousness, not just a noble exile.
Line 4: teṣāṃ datvābhayaṃ svān asi-dhanu-riṣudhīn yānagastyāt pāyāt
“Having granted them fearlessness, and having received His own sword, bow, and quiver from Sage Agastya, may He protect us.”
Fearlessness (abhaya) is the greatest gift the divine can give—not just safety from outer threats, but courage in the soul. Rama doesn’t just slay demons; He gives the sages the assurance that their path of light will no longer be obstructed.
In this, Rama emerges as the ultimate refuge of the righteous—a protector who reassures by presence and empowers by action.
Receiving the Divine Armory
Before the climactic battles of his exile, Rama receives divine weapons from the great sage Agastya. These aren’t mere tools of war—they are symbolic of spiritual readiness. The sword (asi) cuts through illusion, the bow (dhanu) directs focused will, and the quiver (ṛṣudhi) represents stored energy waiting for righteous action.
Agastya is no ordinary sage. His legend includes balancing the world’s geography by shifting mountains, drinking oceans to destroy evil, and blessing kings and seers. His act of handing over the weapons is the passing of cosmic responsibility.
By accepting these weapons, Rama confirms that his mission has entered its critical phase. He is now fully manifest as the warrior-protector, wielding divine authority.
The prayerful end—pāyāt—invokes Rama’s protection not just for the sages but for all of us. It is a timeless appeal to the Lord who listens, walks with us, and defends us when we walk the path of truth.
Here in this sloka we see lord Rama as the Ideal Exemplar of Dharma. This single śloka unfolds like an epic within a verse—telling us how Rama navigated family, society, sages, and demons with unwavering adherence to dharma.
It teaches us:
• Leadership is service, not authority.
• Compassion and justice must walk hand in hand.
• Blessings of the wise fortify us for life's battles.
• When we walk in truth, divine power comes to our aid.
May this verse be not just poetry we recite, but a compass that guides us through the forests of our own lives.