SOCIEITES PROSPER FROM PRESERVATION OF DIGNITY
NOT BY DISTRIBUTION OF WEALTH:
TRIJATA’S STORY
Vanam Jwala Narasimha Rao
The Hans India
(25-01-2026)
{{In a world where assistance often creates silent
hierarchies between the giver and the receiver, Rama’s approach stands apart.
He recognized poverty without romanticizing it, acknowledged weakness without
exploiting it, and offered support without humiliation}}-Editor’s Synoptic Note
The Supreme Court’s recent observation on January 21, 2026,
regarding “Distribution of State Largesse to individuals at a large scale which
is different from investing it in public welfare schemes, and questioning
governments, why there was no dedicated diversion of revenue surplus for
developmental purposes” prompted me to recapitulate an interesting story in
Valmiki Ramayana and in its faithful rendering in ‘Telugu Mandaram’ by Andhra
Valmiki Vasudasa Swamy.
Lord Rama before
leaving for forests with his wife Sita Devi, instructed his brother Lakshmana
who was also to accompany him that, all his wealth must be distributed carefully,
among the needy only, and by thus, honoring every worthy soul, like Brahmanas, Vedic
Scholars, Servants, Students, Ascetics, Dependents etc. Rama adored
and adorned Suyajna son of Vasishta with
precious ornaments and valuables. Agastya and Kausika with generous gifts were
honored. To gratify their father’s long-standing charioteer, Chitraratha he
gave gifts. Lakshmana distributed wealth and remaining riches accordingly. Rama
ensured that no one associated with him felt abandoned. True leadership departs
only after securing the wellbeing of all.
Meanwhile, by divine
ordinance, a Brahmin named Trijata happened to be residing in the city of
Ayodhya at that time. Andhra Valmiki Vavilikolanu Subbarau, in his timeless
Ramayana Mandaram, narrated this episode so vividly that its true essence can
be grasped only by reading it in full. Trijata lived in utter poverty. He did
not even possess a plough. His body was unclean, his nails long and hardened
like sickles used for cutting fruits. He had taken up to ‘Unchavṛtti,’ living
by gleaning grains, a specific ancient practice of austerity or a method of
livelihood in Hinduism.
‘Gleaning’ literally
refers to the practice of subsisting only upon the stray grains of corn or
seeds that have dropped on the ground around barns or threshing floors, rather
than actively harvesting or begging for food. He wandered through forests all
day, immersed in destitution. Having grown extremely old, he could not walk
steadily and moved about swaying. Born in the Garga lineage, he struggled with
great difficulty to protect his devoted wife and young children. Owing to
prolonged poverty, his body appeared emaciated and decayed, resembling a
worm-eaten frame.
His ‘Pativrata Wife’
filled with concern, offered him counsel. She advised him to abandon his
digging tools and go to seek the Darshana of Sri Ramachandra, asking him to
state humbly that he was a poor man burdened with wife and children.
‘Pativrata’ refers
to a concept in Hinduism describing a wife's supreme loyalty, devotion,
and fidelity to her husband, viewing him as a divine figure (Paramatma), and
dedicating her mind, body, and speech to his service, embodying chastity, and
unwavering commitment, like legendary figures such as Sita or Savitri. It
signified an ideal of marital devotion, but interpretations vary, focusing on
deep emotional connection and commitment rather than mere subservience.
She assured Trijata that
the righteous and compassionate Rama would certainly grant some assistance. Accepting
her words, Trijata attempted to conceal the tears in his tattered garment but
failed. Just as he was, he set out for Rama’s residence. Though poor in
sustenance, his ascetic radiance, earned through penance and comparable to that
of Angiirasa and Bhrugu, ensured that no one obstructed him. Moreover, Sri Rama
had already issued a command that no visitor should be stopped from entering up
to the fifth inner chamber of the palace. Thus, Trijata passed through
unhindered. Reaching the presence of Sri Rama, Trijata humbly submitted that he
was an exceedingly poor Brahmin, burdened with wife and many children, living
by Unchavṛtti, and sought compassion.
For sustaining the body
and protecting the family, a householder may acquire wealth through means not
forbidden by Sastra. Since accepting gifts was included among Brahmin duties,
it was not prohibited. Further, Trijata’s request, made solely for bodily
maintenance and family protection, was therefore not sinful. Though a Brahmin
should neither hoard wealth nor habitually beg for it, Manu enjoins that aged
parents, a devoted wife, and tender children must be protected, even by
undertaking a hundred tasks if necessary. Hence, Trijata’s appeal was not
improper. Kuchela (Srikrishna’s childhood friend) was cited as an example of
restraint, yet necessity justified Trijata’s supplication.
Seeing that such an
aged ascetic had been compelled to seek assistance for the sake of his family,
Rama resolved to test his spiritual power and at the same time remove the ‘blemish
of begging.’
Addressing Trijata as a
noble soul, He stated that there were still thousands of cows in the royal
herds awaiting donation. He directed that a stick be taken and hurled toward
the herd, declaring that all the cows lying between the point where it fell,
and His (Rama) presence, would be granted, and asked that physical strength be
displayed.
Trijata tightened the
frayed ends of his hanging garment so that they would not slip. Holding the stick
firmly in his right hand, placing his feet securely, clenching his teeth, and
summoning all his life force, he spun the staff and hurled it forcefully toward
the cattle. Although Sri Rama had already resolved in His heart to bestow all
the cows, He wished to reveal the ‘Brahmin’s hidden potency.’ His words were
not spoken in mockery, nor did they cause Trijata any pain. By requiring
effort, Sri Rama ‘transformed the act of charity into earned merit,’ thereby
removing the stigma of solicitation.
The stick hurled by the
Brahmin flew past the cow herds grazing near the Sarayu River and fell close to
the bulls beyond. Overcome with affection, Sri Rama embraced the foremost of
Brahmins. He instructed the cowherds to drive all the cows grazing along the
banks of the Sarayu to Trijata’s hermitage and release them there. Sri Rama
then sought forgiveness, explaining that although Trijata’s body was weakened
by age and lack of nourishment, the words spoken were intended only to reveal
his divine brilliance to all and were uttered in gentle sport, not to deny the
gift of cows.
Rama further declared
that, royal wealth existed solely for the protection of needy including
Brahmins, but not for personal enjoyment, and even if it were entirely bestowed
upon exalted souls such as Trijata, it would only bring renown and joy. In
response, Trijata stated that, he had no attachment to wealth. He blessed Sri Rama
with fame, strength, joy, and incomparable happiness, and departed with his
wife and the cows to his hermitage.
Thus, Rama’s conduct unfolds
and perfectly reveals leadership grounded in compassion, and Sita’s silent
participation sanctifies every act. In an age driven by haste and
self-interest, this episode teaches that true change must first be just,
inclusive, and humane.
The episode of Trijata,
when viewed in a contemporary light, offers a timeless lesson in how compassion
must be exercised without diminishing dignity. Rama did not merely give charity,
and instead, he restored self-respect. By transforming alms into effort, and
need into opportunity, he ensured that the recipient remained a participant,
not a dependent.
In a world where
assistance often creates silent hierarchies between the giver and the receiver,
Rama’s approach stands apart. He recognized poverty without romanticizing it,
acknowledged weakness without exploiting it, and offered support without
humiliation. The Trijata episode thus becomes more than an act of generosity. It
becomes a template for ethical leadership, where responsibility is shouldered
by the strong, effort is honored in the weak, and compassion uplifts without
condescension.
In every age, societies
prosper not merely by the distribution of wealth, but by the preservation of
dignity. When public generosity degenerates into competitive promises rather
than moral commitment, and when ‘Ramarajya’ is invoked endlessly in speech but
abandoned in practice, the spirit of Rama’s compassion is reduced to slogan
rather than governance. (PHOTOS COURTESY RAMA BHAKTA JOGESH)
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