Genesis of Valmiki Ramayana in the Modern Context ...... SIMPLIFIED AND FAITHFUL RENDERING OF THE ADI KAVYA-5 ...... Sakmkshipta (Concise) Ramayana seen by Sage Valmiki : By Vanam Jwala Narasimha Rao

 Genesis of Valmiki Ramayana in the Modern Context

SIMPLIFIED AND FAITHFUL

RENDERING OF THE ADI KAVYA-5

Sakmkshipta (Concise) Ramayana seen by Sage Valmiki

Vanam Jwala Narasimha Rao

When Sage Narada came to Sage Valmiki to enlighten him of his sacred duty to author Epic Ramayana, Valmiki during the dialogue, probed from Narada details about the ‘Greatest Virtuous Person’ on earth, implicitly meaning Rama. Narada eulogizing Rama, depicted a concise but comprehensive outline of Ramayana, essentially highlighting aspects that formed the keynotes in the epic, like virtuosity, generosity, morality, chastity etc. attributing them to Rama. This exchange between Narada and Valmiki must be seen as a symbolic act of transmitting wisdom, akin to mentors inspiring creators by sharing archetypes of ideal human behavior. Narada’s role parallels the perceptive spark that triggers the creative process, where inspiration translates moral imagination into structured expression.  

Valmiki composed Ramayana basing on each of the twenty-four letters of the Gayatri Hymn. On hearing that discourse from Narada on Ramayana in a nutshell, Valmiki revered Narada, who having been worshipped in that way, obtained Valmiki’s permission to leave, and went away heavenward. This intricate correlation between Gayatri and Ramayana resonates with how linguistic rhythm and phonetic design influence reasoning and emotion. Modern neuroscience affirms that structured sound patterns, like mantras, stimulate concentration and evoke serenity, showing that Valmiki’s poetic discipline had a scientific resonance beyond its spiritual beauty.

Valmiki then proceeded to the Tamasa riverbanks, drew close to its riverbanks, observed an unfilthy strand of that river, and spoke to his disciple Bharadwaja: ‘Unfilthy is this watery foreshore, and with pleasant waters it is heart-pleasing, like a noble man's heart. Behold it and keep that handy vessel there. Give me my loincloth. I will enter only this best ford of Tamasa River.’ That simple moment of observation, the purity of the waters and its comparison to a noble heart, reveals a contemplative mind connecting external nature to inner ethics. Modern ecological psychology similarly explains how environmental calm mirrors mental harmony, demonstrating Valmiki’s meditative sensitivity to the link between nature and consciousness.

Bharadwaja gave the jute cloth to Valmiki, who, on taking it ambled toward the river, looking everywhere at the extensive forest. Valmiki saw a couple of lovely Krauncha birds in the vicinity of that river’s foreshore, flying together fearlessly and calling charmingly. Meanwhile, an evil intended hunter, killed the male one of the couple, while Valmiki was looking on. The hunter’s act and Valmiki’s witnessing it, represent the awakening of empathy through shock. Modern science notes that witnessing suffering often catalyzes moral cognition and empathy, that turns passive perception into moral expression. And the same was the seed of poetry in Valmiki’s case.

The female bird, who was ever together with her husband, was now separated. Seeing her slain husband whose body was blood-soaked and reeling on the ground in pain, she bewailed with piteous utterances. In this scenario, compassion arose in Valmiki. Then, perceiving the killing of the male bird as unjust, Valmiki exclaimed, ‘By which reason you have killed one male bird of the bird couple, when it is in its lustful passion, thereby may you get ignominy till the end of your lifespan!’ This verse, born of anguish and compassion, was more than divine revelation, and the spontaneous synthesis of emotion and structure. Valmiki’s empathy transformed grief into creativity, illustrating how human sensitivity can manifest as measured artistic articulation.

This spontaneous stanza of him, rich in grammar and new in meter, puzzled Valmiki. The question of whether a hunter gains infamy or ignominy matters little compared to the wonder that language could instinctively manifest in rhythmic form. This stanza, celebrated and controversial alike, was regarded as the first verse of human origin. Earlier, only Vedic stanzas existed with their intricate compositional codes. This was the verse where Epic Ramayana was said to have begun. From a modern linguistic standpoint, this moment symbolizes the evolutionary leap from raw speech to patterned communication, the origin of poetic consciousness. This equates to brain’s capacity to convert emotion into rhythm, a milestone in the intellectual evolution of language.

Valmiki performed his customary bath and returned to his hermitage still reflecting on the significance of his utterance. Then, Brahma, the presiding deity of letters, arrived there to execute a divine deed through Valmiki: the authorship of Ramayana. Valmiki mentioned the scene at Tamasa River. Brahma clarified that the verse sprang forth by divine will and, taking cue, Valmiki should render the legend of Rama in its entirety. This divine sanction can be viewed today as a metaphor for the ‘Creative Calling’ experienced by every thinker or artist, a psychological compulsion that feels larger than oneself. Brahma’s role exemplifies the timeless idea that inspiration is both internal impulse and universal guidance.

‘The adventures of valorous Rama along with Lakshmana, the misadventures of demons, the plight of Sitadevi, which so far was either revealed or unrevealed, and whatever legend that happened, known or unknown, all shall now be known to you,’ ordained Brahma. Thus, Valmiki was gifted divine meter and grammar to immortalize the tale. Brahma disappeared. In contemporary terms, this episode parallels the concept of intuitive knowledge, the mind’s ability to synthesize unseen realities into narrative coherence. Brahma’s blessing symbolically represents the unlocking of deep understanding and creative potential.

Hearing the essence of Ramayana from Narada, Valmiki began to search deeper for details of Rama’s life. Sitting on a grass mat, facing east, touching water in reverence, he invoked his yogic insight to trace the narrative course of Ramayana. This meditative visualization resembles modern techniques of deep concentration or ‘Flow State,’ the mental state of complete immersion and energized focus in an activity. Valmiki’s yogic visualization demonstrates ancient awareness of how focused consciousness enables complete creative realization.

Of Rama, Lakshmana, Seetha, King Dasharatha, his wives, and of what befell Rama in Ayodhya etc. Valmiki discerned all. Their smiles, conversations, deeds, and successive events, Valmiki perceived wholly by the yogic power conferred by Brahma. What befell truth-abiding Rama while trekking forests with Seetha and Lakshmana, Valmiki saw as though it were a fruit in his palm. Such total recall aligns with the spiritual faculty of ‘Eidetic Imagination,’ the ability to visualize entire sequences in detail almost as if the object was still physically present. In this, the Scripture Ramayana becomes an Intellectual Epic, an act of memory and empathy transcending time.

Before proceeding to the detailed visionary account received by Sage Valmiki, it is essential to appreciate the context in which these revelations acquire profound relevance today. The Ramayana is not merely a historical or devotional narrative. It is a timeless human document that illuminates duty, discipline, empathy, and righteous leadership. In our present era, marked by global mobility, shifting cultural identities, and the rapid pace of modern life, such stories offer a moral compass that transcends geography and generations.

To young readers, especially children and even elders, who often navigate multiple cultural worlds, these insights serve as bridges connecting ancient wisdom to contemporary understanding. What Valmiki saw was not only a sequence of events but an ethical universe, and it is this universe that the following paragraphs unfold. The details of what Sage Valmiki saw of the entire Rama story, exactly as it happened and in correct chronological order, came to be known as the Sakmkshipta (Concise) Ramayana.  

The sage saw wholly and clearly by the yogic power bestowed upon him by Brahma. Valmiki, through absolute concentration, was able to see Rama, Lakshmana, and Sita; also, King Dasharatha, and his wives Kausalya, Sumitra, and Kaikeyi; as well as the people of Ayodhya and all that befell Rama during his princely life. This ability to view events with total clarity resembles how modern thinkers speak of ‘holistic perception,’ where a situation is understood in its entirety rather than in fragments, known as a skill immensely valuable in today’s complex world.

Valmiki then desired to see the full story of Rama to compose the entire epic in its complete form. Accordingly, he witnessed Rama’s birth, the slaying of monsters Subahu and Tataka during his youth, Rama’s citizen-friendly nature, his patience, the people’s trust in him, his truthfulness, valor, grace towards all, universal cordiality, perseverance, courtesy, and righteous conduct. He perceived the stories narrated by Sage Vishwamitra, Rama’s breaking of Shiva’s great bow, his marriage with Sita, and his encounter with Parashurama. These episodes highlight qualities, like humility with strength, responsibility with compassion, that remain essential virtues for young people growing up in multicultural environments.

Valmiki further saw Rama’s outstanding merits, the preparations for his coronation, Queen Kaikeyi’s misguided insistence, the disruption of the coronation plans, and Rama’s resulting exile. He saw Dasharatha’s death, the grief of Ayodhya’s people, Rama’s departure to the forest, his meeting with Guha, instructing Sumantra to return to Ayodhya, crossing the Ganga, visiting Sage Bharadwaja’s hermitage, exploring Chitrakoota, constructing and residing in a hermitage there, Bharata’s arrival to implore Rama to return, Rama’s refusal, the offering of water obsequies to Dasharatha, the placing of Rama’s sandals by Bharata on the throne, and Bharata’s rule from Nandigrama. These scenes remind us that leadership is never only about entitlement but about sacrifice, humility, and adherence to moral commitment, the unique qualities that modern societies often long for.

Valmiki continued to see Rama’s journey into the Dandaka forest, the slaying of the demon Viradha, visits to Sages Sarabhanga and Suteekshna, the couple’s visit to Anasuya (who gives Seetha a sacred body-cream), their visit to Sage Agastya, conversations with Jatayu, dwelling at Panchavati, Shoorphanaka disfigurement, the killing of Khara, Dushana, and Trishirsa, Ravana’s rising fury, the slaying of Mareecha disguised as the golden deer, Ravana’s abduction of Sita, Rama’s anguish, Jatayu’s heroic but tragic death, Rama’s encounter with Kabandha, Shabari’s devotion, and finally the momentous meeting with Hanuman. Such episodes emphasize how challenges and adversities shape character, a universal truth applicable to both individuals and societies today.

Then Valmiki saw Rama reaching Rishyamuk with Hanuman and forging friendship with the monkey king Sugriva. He perceived the duel between Vali and Sugriva, Vali’s death from Rama’s arrow, Tara’s grief, and Sugriva’s coronation. Further, Valmiki’s yogic insight revealed Rama’s disappointment when Sugriva delayed the search for Sita after the monsoon. Sugriva, realizing his lapse, immediately mobilized the monkey forces, sending them in all four directions. He briefed them about the regions they were likely to encounter. This episode subtly teaches the modern principle of accountability, recognizing one’s lapse, correcting it swiftly, and acting responsibly for the greater good.

Valmiki next saw Rama giving his ring to Hanuman deputed to go to Sothern direction as a token for Sita, Hanuman’s team entering Swayamprabha cave, Sampathi revealing Sita’s location in Lanka, the monkeys scaling Mahendragiri, and Hanuman’s magnificent leap across the ocean. He saw Mainaka offer Hanuman rest, Surasa testing him, Simhika’s attack and death, and Hanuman finally entering Lanka with humility, courage, and strategic thinking. The image of Hanuman overcoming obstacles through determination is particularly inspirational for youth today, who often face emotional and academic pressures. It conveys that challenges are stepping-stones to excellence.

Valmiki also saw Hanuman reaching Ravana’s palace and searching tirelessly for Sita. He witnessed Hanuman observing Ravana addressing Sita with inappropriate words, Hanuman presenting Rama’s ring to reassure her, the demons’ threats, Trijata’s prophetic dream, and Sita giving Hanuman her jeweled hairpin as proof for Rama. He saw Hanuman destroying the Ashoka grove, killing the guards, confronting Ravana’s warriors, submitting momentarily to Indrajit’s Brahmastra in strategic compliance, and finally burning Lanka before returning. This episode symbolizes moral courage, the strength to protect the oppressed and stand up against wrongdoing, values essential for a more compassionate global society.

Valmiki further saw Hanuman briefing his fellow monkeys about Sita’s plight, the monkeys drinking honey in celebration, Hanuman consoling Rama, and presenting Sita’s jewel. He saw Nala building the great bridge across the ocean, Rama’s army crossing it, the siege of Lanka, Vibhishana’s arrival seeking refuge, and the battles where Rama slew Ravana, Kumbhakarna, and Indrajit. He saw Sita’s trial by sacred fire, her emergence unharmed, Vibhishana’s coronation, the triumphant return of Rama, Lakshmana, and Sita in the Pushpak Vimana, their meeting with Bharata, and finally, Rama’s coronation and the return of all companions to their respective homes. These climactic scenes highlight the restorative power of justice, the value of loyalty, and the ultimate triumph of dharma, the principles that continue to guide societies striving for ethical integrity.

Valmiki eventually composed twenty-four thousand verses and taught them to Lava and Kusha, the sons of Rama and Seetha. The young twins sang this sacred ballad among sages and saints and later in Rama’s own court, moving even Rama to deep contemplation, on listening to the 'Legend of Seetha' or ‘The Sithaaya Charitam Mahaanas’ as Valmiki called Ramayana. This episode is a striking study in emotional resilience, how self-awareness governs response to pain. Such composure in modern terms is emotional intelligence, proving that true leadership integrates empathy, control, and self-reflection.

This moment reflects how storytelling preserves cultural identity, much as today’s diasporic families rely on narratives to maintain a living connection with their heritage. Valmiki’s Ramayana thus stands as a monumental synthesis of devotion, philosophy, psychology, and art. It is not merely a chronicle of ancient events, but a luminous guidebook for timeless human values. For modern readers across the world, especially the younger generation balancing tradition and modernity, the Ramayana offers enduring lessons about resilience, empathy, leadership, and righteousness. It remains, above all, a universal scripture of the human spirit.

Valmiki composed the legend of Rama, the legatee of Raghu, exactly as divine-soul Narada had narrated earlier. The birth of Rama as an incarnation of Vishnu, his valor, grace, courtesy, perseverance, and truthfulness: Valmiki described them all. In this synthesis of moral grandeur and human emotion lies the scientific essence of narrative psychology: stories become templates shaping ethical evolution. Thus, the Ramayana continues to function not just as a sacred text, but as humanity’s enduring intellectual and moral blueprint.

(Photographs courtesy: RAMA BHAKTA JOGESH)