Dear devotees,
Many other Rama Bhaktas have dealt with this
subject. Please permit me to place before you two writings:
The first is from Narayaneeyam by Narayana Bhattathiri of Guruvayoor and the second is from Ramayana by Shri C. Rajagopalachari (Rajaji). Elsewhere, in his Ramayana, Rajaji has observed
while commenting on Vali Vadham:
"Let those who find faults in Rama see faults. If these critics faultlessly pursue dharma and avoid in their own lives the flaws they discover in Rama, the bhaktas of Sri Rama will indeed welcome it with joy. If they exhibit the virtues of Rama and add to these more virtues and greater flawlessness, who can complain?" ................................................. Raama erred in running after the magic deer to please his wife. Consequent to this, difficulties and sorrows and conflicts of duty pursued him. If we keep in mind that when God takes a lower and limited form by His own ordinance, limitations follow and we should not be confused thereby. This is my humble view as against other explanations propounded by the pious." Dasan, From Narayaneeyam by
Narayana Bhattathiri The following
translation of Canto35 Verse 10 of Narayaneeyam is from Narayaneeyam published by the Ramakrishna Math,
"This human
embodiment of Thine is for instructing mankind how too much attachment
(Kama) will lead to pangs of separation and how addiction to Dharma (the
letter of the Law) will push one to such Adharma as abandonment of innocent
ones. Otherwise, it is unimaginable how Thou, who art ever established in
the Atman-consciousness, canst ever have any weakness of the mind.? The following
comment appears in Note #14 appended to the text: "Bhattar's
estimate of Rama Incarnation, that it is to show men how intense affection
( Extract from ?Ramayana? by C. Rajagopalachari
(Rajaji) Rama's face
showed a strange transformation of mind. None of those around him, not even
Lakshmana, could understand. "I have slain the
enemy," said Rama (to Sita). "I have recovered you. I have done my duty as
a Kshatriya. My vow is now fulfilled." ......"It was not for mere
attachment to you that I waged this grim battle; but it was in the discharge of
duty as a Kshatriya. It gives me no joy now to get you back, for dubiety
envelopes you like a dark cloud of smoke." "What do you wish
to do now?" he continued. "You must live alone, for we cannot live
together. You can stay under the protection of any of our kinsmen or
friends. How can a Kshatriya take back a wife who has lived for so long in
a stranger's house?" Sita looked at
Rama. Her eyes flashed fire. "Unworthy words have you spoken!" she
said. "My ears have heard them and my heart is broken. The uncultured may
speak such words, but not one nobly born and brought up like
you......................Is it my fault that the wicked Raakshasa seized me
by force and imprisoned me? But since this is how you look at it, there is
but one course open to me." Then, turning to
Lakshmana, she said: Obeying Sita,
Lakshmana kindled a big fire and the princess, with eyes fixed on the
ground, circumambulated her Lord and exclaimed: With these
words she jumped into the flames. And wonder of wonders! Agni, God of fire
rose in his own body out of the flames Rama said to
Brahma: Rama accepted
Sita fire-proved saying to her: "Think you that I did not know
your irreproachable purity? This ordeal was to satisfy the
people................" So saying, he drew her to his side. Then Dasaratha
descended from above and, placing the prince on his lap, blessed
him. I have followed
the story of the Prince of Ayodhya as told by Valmeeki. There was a legend
current among people, I think even before Valmeeki's time, that after
recovering Sita, for fear of scandal, Rama sent her away to live in the
forest. This pathetic episode must have sprung from the sorrow-laden
imagination of our women. It has taken shape as Uttarakaanda of
Ramayana. Although there is
beauty in the Uttarakaanda I
must say my heart rebels against it. Valmiki had disposed of this old
legend through the fire ordeal in the battle field. Even that ordeal does
not seem to me as consistent with Rama's character. It is painful to read
it. As the Prince returned from
Mithila he met Parasurama. I have heard it said that with that
meeting, Parasurama's Avataar came to an end.
Likewise, it should be held, I think, that Rama's avataar came to an
end with the slaying of Ravana. After that battle, Rama remained only as a
king of the Ikshvaku race. On this theory, Rama's treatment of Sita after
the battle and in the Uttarakaanda can be
explained simply as the behaviour of a king in accordance with the customs
of the time.
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