When Renunciation Becomes Preparation >>>>> Simplified and faithful rendering of the Adi Kavya-34: Vanam Jwala Narasimha Rao

 When Renunciation Becomes Preparation

Simplified and faithful rendering 

of the Adi Kavya-34

Lakshmana Joins Rama 

on the Path of Dharma

Vanam Jwala Narasimha Rao

            In the preceding episode, exile ceased to be a royal command and became a shared spiritual resolve when Sita chose to walk beside Rama into the forest. What followed was not a hurried departure, but a deliberate and principled preparation, the one that revealed how renunciation, in the Ramayana, is never abrupt or careless, but thoughtful, inclusive, and deeply humane. This article of Ayodhya Kanda unfolds the moment when Lakshmana, stirred by love, reason, and righteousness, insisted on joining Rama and Sita. It also revealed Rama’s meticulous care for dharma through charity, reverence to elders, and compassion for the weakest, portraying the reminder that, great transitions are measured not by speed, but by conscience.

Lakshmana, who had earlier accompanied Rama to Sita’s chambers, overheard the entire dialogue between Rama and Sita. Deeply moved by their reasoned exchange, its moral clarity, emotional restraint, and unwavering commitment, his heart overflowed with grief. Unable to bear the anguish any longer, Lakshmana approached Rama, tears streaming down his face, touched his brother’s feet, and declared that if Rama had resolved to go to the dreadful forest along with Sita, he too would accompany them, walking ahead with bow in hand. True loyalty does not wait to be invited, but it steps forward when duty calls.

Lakshmana asserted that without Rama, neither heaven, immortality, nor sovereignty over the three worlds held any meaning for him. Existence itself lost value in separation. This declaration was not youthful emotion, but a conscious affirmation of brotherhood rooted in dharma. Some relationships are not sustained by benefit, but by belonging. Rama, however, sought to dissuade Lakshmana with gentle yet firm words. He praised him as valiant, righteous, affectionate, obedient, and dearer than life itself. Then Rama raised a serious concern: if Lakshmana too departed, who would remain in Ayodhya to serve and protect Kausalya and the venerable Sumitra? Responsibility, Rama taught, does not diminish when love expands; it multiplies.

Rama further explained that Kaikeyi, once in possession of the kingdom, might not treat her co-wives kindly. Bharata, on acquiring the kingdom, bound by devotion to his mother, would naturally remain aligned with her, and would not think of sorrowful Kausalya or Sumitra. King Dasharatha himself stood helpless, bound by love and promise. Therefore, clarifying that Lakshmana’s devotion towards him had been fully demonstrated, Rama urged him to remain behind and support Kausalya, for no sorrow would equal that of a mother deserted by both sons.

Lakshmana remained unconvinced. He declared with confidence that Bharata, inspired by Rama’s moral Splendour, would certainly revere Kausalya and Sumitra. Moreover, Kausalya possessed resources sufficient to maintain thousands, including herself and Lakshmana. He pleaded that serving Rama in the forest involved no unrighteousness, repeating his readiness to walk ahead, gather fruits and roots, guard them by day and night, and remain ever alert. Service, when chosen freely, becomes sacred strength.

Rama, delighted by Lakshmana’s unwavering devotion, finally consented to his joining them. He instructed Lakshmana to bid farewell to friends and prepare for departure. Rama then issued an important directive that, Lakshmana must bring the divine weapons entrusted earlier, the bows, armor, quivers, and swords decked with gold, all of which were given by Varuna (The God of Water) personally, at the grand sacrifice performed by Janaka, that were kept in the hermitage of Sage Vasishtha, but only after paying due reverence. Even instruments of war, Rama reminds must be approached with humility.

At this juncture, the commentary of Andhra Valmiki Vasudasa Swamy in Ramayana Mandaram becomes invaluable. He observed that although Valmiki did not mention in Bala Kanda that Varuna gifted these weapons to Rama and Lakshmana, he introduced this detail here to connect different segments of the narrative. This, he explained, was a distinctive feature of Valmiki’s style. Valmiki did not narrate all events at once and in a single place. He revealed details contextually, some earlier, some later, only when they become necessary.

Vasudasa Swamy farther observed that, though Varuna’s role was not mentioned earlier, it had to be revealed here because those weapons must now accompany Rama. Repetition would be wasteful. Similarly, the episode of Kakasura (will be known later) occurred at Chitrakoota but was narrated later in Sundara Kanda through Sita herself, preserving narrative propriety and emotional relevance. Likewise, incidents such as the Dundubhi episode were recalled multiple times where context demanded. Knowing what to say, where, and how much, was the Valmiki’s hallmark.

Having secured permission, Lakshmana took leave of his friends, approached Vasishtha, reverently worshipped the divine armor, and brought it to Rama. Rama then instructed Lakshmana that all his remaining wealth must be distributed among Brahmanas practicing austerities and to dependents. He wished to depart only after honoring every worthy soul. Renunciation begins not by leaving possessions, but by releasing attachment to them. Rama bestowed gifts upon Vedic Scholars and their wives, servants, young students, and the needy. He made an extraordinary donation of countless cows to a poor Brahmana named Trijata.

Thereafter, blessed by eminent scholars, Lakshmana summoned Suyajna, son of Vasishtha. Rama and Sita received him with ritual reverence, moving clockwise around him as one would around sacredly fire. Rama adored and adorned Suyajna with precious ornaments, excellent Bracelets, beautiful earrings of gold, gems stung on gold threads, and valuables. At Sita’s request, he gifted her ornaments, furnishings, and even the elephant Satrunjaya along with a thousand elephants. Suyajna accepted these gifts and blessed Rama, Lakshmana, and Sita. Giving, in Rama’s vision, was not loss, but it was alignment with cosmic order.

Rama next instructed Lakshmana to honor sages Agastya and Kausika with generous gifts and to gratify their father’s long-standing charioteer, Chitraratha. Students, ascetics, servants, and dependents were all remembered. Lakshmana distributed wealth like Kubera himself, until nothing remained. The remaining riches were gathered and distributed among Brahmanas, children, the elderly, and the helpless. Thus, 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. 

Trijata’s wife assured him 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. 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. Sudama or Kuchela 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, Sri 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 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, the Brahmin 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 all royal wealth existed solely for the protection of Brahmins and not for personal enjoyment, and that 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 Rāma with fame, strength, joy, and incomparable happiness, and departed with his wife and the cows to his hermitage.

Having thus given away abundant riches to Brahmanas, ascetics, servants, the aged, the children, and the destitute, Rama, Lakshmana, and Sita prepared to proceed towards King Dasharatha. The divine weapons borne by Rama and Lakshmana were reverently adorned with fragrant garlands by Sita herself. Thus decorated, the weapons shone with extraordinary brilliance, awe-inspiring yet sanctified by devotion. The sight of these princely figures, now divested of royal luxury yet radiant with resolve, stirred the hearts of the citizens profoundly. Renunciation, when voluntary and righteous, shines brighter than sovereignty.

As the royal trio moved through the streets on foot, noblemen and women climbed lofty mansions, seven-storied palaces, and elevated terraces to behold them. The roads became impassable with crowds, choked not by celebration but by sorrow. People who once saw Rama ride in Splendour now watched him walk without chariot or umbrella. Grief struck their hearts like a physical blow, and voices trembled with anguish. The pain of witnessing righteousness suffer often exceeds personal sorrow.

Many among the people cried aloud in indignation. They lamented that King Dasharatha, overwhelmed by fate, had acted as though possessed by an evil force. They questioned how a father could exile a son so virtuous, the very protector of the world. ‘When the root of a flowering tree is cut,’ they said, ‘the entire tree withers.’ They felt that Rama’s exile afflicted not merely Ayodhya, but the whole earth. Some declared that they would abandon their homes and follow Rama into the forest, just as Lakshmana had done, leaving behind fields, gardens, and palaces. When justice is wounded, loyalty seeks new ground.

Their lament intensified further. They declared that Kaikeyi and her son should inhabit the deserted city, stripped of wealth, rituals, and divine presence, while they themselves would dwell joyfully in the forest with Rama. They imagined Ayodhya reduced to silence, with courtyards broken, treasures removed, sacred fires extinguished, mantras not chanted, homes overrun by dust and rodents. ‘Let the forest become a city,’ they cried, ‘and let this city, abandoned by us, become a forest.’ In the people’s vision, true civilization followed virtue, not walls.

Rama heard these varied and passionate utterances, yet his mind remained unshaken. Unmoved by praise or protest, anchored firmly in dharma, he proceeded towards his father’s palace, which from a distance gleamed like Mount Kailasa itself. Near the entrance stood Minister Sumantra, grief-stricken and motionless. Rama, resolved to fulfil his father’s command without hesitation or resentment, paused respectfully, and requested Sumantra to announce his arrival to the king. His heart was steady, his purpose was clear. Here, Rama stands at the threshold where obedience, compassion, and destiny converge.

Thus, Rama’s departure unfolds not as an impulsive renunciation, but as a masterclass in ethical transition, where every relationship is honored, every obligation fulfilled, and every vulnerable soul protected. Lakshmana’s choice reflects selfless fraternity, Rama’s conduct 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. As Rama now steps closer to his father, destiny pauses, knowing that a kingdom has already been relinquished with dignity.

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.

>>> Photographs Courtesy Rama Bhakta Vijaya Raghava Dasu

{{From my Published Book ‘Simplified and Faithful Rendering of the Adi Kavya’

Valmiki Ramayana: The Greatest Epic (Bala and Ayodhya Kandas)}}

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