After the success of the author’s previous book, readers have another excellent one that seeks to shed light on lesser-known aspects of the Ramayana as well as dispel various myths that have long been accepted as valid. The author has stated in interviews that one of her objectives in writing this book was to disseminate a truthful depiction of events in Valmiki’s source text. This allows the layman or those unacquainted with the original unabridged version to learn what is in the text without relying on modern re-tellings. The latter is more likely to encapsulate their author’s worldview and ideology than make an honest attempt to portray the Itihas for what it is. I think she has accomplished that goal, and the book is exceedingly well written given its lucid and lyrical writing style.
This is a book worth reading, rereading and to be referred when checking on the veracity of specific events in the Ramayana on short notice.

Popular Myths that the book dispels:

1. The widespread narrative that Ravana was a ‘champion’ of women’s rights:
   This is so ridiculous and only warrants mention and countering given how commonplace the narrative has become. Why is he being depicted so inaccurately? Simply because he did not violate Sita when in captivity, and thus apparently respected her consent. There is more to this than meets the eye and it will be addressed soon. It is said that despite conquering his senses once, Ravana let his lustful tendencies get the better of him on multiple occasions. His abstaining from Sita when she was held hostage at Ashok Vatika, Lanka was not due to him respecting her volition or consent. It was due to fear of repercussions. He risked violating multiple curses which had been inflicted on him and whose effects threatened to destroy him/split his head apart if he ever violated a woman against her will. He discloses this when in conversation with a minister. The knowledge of these curses was a closely guarded secret, and few were aware of them. It is revealed then that there had been other women whom he had raped and molested in the past of whom, a few went on to curse him in return. They were Rambha, Vedavati and Punjiksthala. One of them even complained to Brahma Dev who pronounced the aforementioned curse on him. Therefore, he knew then that if he repeated the same set of patterns and behaved similarly with Sita as in the past, that would entail the end of him. He opines at some point that Sita may well be Vedavati reborn who has arrived to bring about his demise. Rambha was in fact, Kubera’s son’s wife, someone almost like a daughter-in-law to Ravana given that Kubera and he were stepbrothers. Yet that didn’t stop him from giving free rein to his lustful tendencies! He, who should have been acting as a protector figure and fending off other sexual predators from her, was instead trying to woo and then went on to violate her himself! Shockingly, a rapist is being portrayed as some kind of feminist icon.
   The other myth is him being a supposedly ‘dutiful’ brother who was trying to avenge the mutilation of his sister, Shoorpanakha. The truth is far from it. He didn’t abduct Sita and pick a fight with Rama to avenge her humiliation. Once more, he did this to satiate his own lustful tendencies and increasing obsession with Sita. Shoorpanakha had amorously approached Rama and Lakshmana to marry her (in succession and separately), was rejected and subsequently attacked Sita on assuming her to be the cause of their refusal. When the attack failed, she had her nose and ears chopped off by Lakshmana for her vile act. She first tried to seek revenge by getting her cousins, Khara and Dushana to attack and slay all three. However, that attack failed, and they were soundly defeated. Shocked as she was, she chose to retaliate by concocting a fictional account of her encounter and relaying it to Ravana while concealing the truth and her real motives. Why did she do so? What lies does she tell him to encourage the abduction of the virtuous Sita? She tells him that she was trying to get Sita for him as a wife when she had actually attacked her! She describes the physical attributes of Sita as she knew that that was going to stir his sexual interest and make him covet her despite not yet having seen her. She knew him well enough to know that he was not going to take action solely based on her mutilation. Deception and lies were the only way she could incite him to undertake this adharmic act. And it worked. Ravana could not control his cravings and proceeded to unleash a terrible chain of events. This clearly indicates that the motive wasn’t brotherly love and concern, but rather, his rapacious appetite for women.
2. Sita Ma: Ever helpless?
   Sita Ma is often inaccurately depicted as some kind of ‘Abla Naari’ who lacked a voice of her own and was always helpless against what fate threw at her. The truth was she was rather spirited, vocal about her views and ever committed to carrying out her Kartavya. Moreover, her grit, determination, as well mental fortitude come to the fore at various points across the text.
   Before leaving for the Vanavaas, many dissuaded her from going since the stipulations did not require her to. She volunteered of her own accord, cognizant of the fact that the forests lacked the luxuries of the palace and had subpar living conditions. Dangers and threats were always at hand with wild beasts and rakshasas aplenty. Food was often limited to fruits, tubers and (possibly) meat of wild animals. The conditions were tough and yet she chose to undertake the exile even when all these difficulties were clearly pointed out to her. Rama did not wish to force her, and she chose to do so out of love, longing and a strong sense of duty to stand by his side during his hour of crisis.
   Her mental fortitude and degree of endurance were tested during her time of captivity at Ashok Vatika. She fasted, underwent many physical hardships and hardly ever slept given that her mind was constantly absorbed in thoughts of Rama. No amount of coaxing, cajoling or threats by Ravana could affect her, nor could temptations of luxury (beds, delicacies, a position of honour amongst Ravana’s harem) sway her judgement. She who had forsaken all of Ayodhya’s revelry and luxuries for Rama could never be swayed or tempted like that.
   Here is an interesting event worth noting before Rama leaves Ayodhya. Vashistha mentions that as the atma of Rama (a wife is often compared to that in relation to her husband), Sita had a right to reign over Ayodhya in his place. She refuses out of love for Rama and would naturally prefer to accompany him rather than rule Ayodhya. One can trust his words as he is certain to be well-versed in Dharma and the scriptures. This point is never brought up in narratives that seek to portray her as having no power and being at the mercy of supposedly ‘misogynistic men’.

Lesser discussed and under-appreciated sections of the Ramayana: 

1. Mandodari’s response to the death of Ravana:
   It is interesting to see how Mandodari held no illusions about her husband. She had foreseen his doom and destruction given his long track record of letting lust and arrogance cloud his sense of Dharma and judgement. Like his many other astute advisors and well-wishers, she understood that his downfall was self-inflicted. She says that he who had accomplished so much and had conquered his senses once, now found himself succumbing to them and how! He had overstepped the boundary on this particular occasion i.e. by abducting Seeta. This and his continued obstinacy led to the destruction of the entire clan.
2. Dynamics between Dasharatha and his wives and Kaushalya and Kaikeyi in particular:
   It is clear that Dasharatha was besotted with the lively and beautiful Kaikeyi to the point of neglecting his other wives. Indeed, Kaushalya even went so far as to say that the king treated Kaikeyi’s helpers better than he did her. Their dynamics deteriorated once the king married his much younger (other)wife. Despite Kaushalya being the senior queen, she did not get her due in some regard. It is said that the women of the palace often taunted her and perhaps, gossiped and mocked her given the king’s negligence and open favouritism for Kaikeyi. The latter too had not always treated her respectfully. Poor Kaushalya was worried that this would only increase once Rama left for Vanavaas when she would be at Kaikeyi’s mercy. This was a valid concern given that the latter would be elevated as the mother of the reigning ruler (Bharata). Many, including Rama, were aware that despite the elderly king’s many virtues he simply could not restrain himself when it came to his younger wife. His lust often clouded his better judgement and Kaikeyi slyly utilised this to her advantage when she made use of her two boons (granted earlier by the king but not yet sought by her) after Manthara poisoned her mind against Rama. Only after the king received the massive shock of Rama’s exile that he came to his senses and recognise his folly and negligence. The King is so enraged and disappointed with her that he refuses to indulge her anymore or even meet her as he did earlier. He realises (too late) that he has not attended to his other wives as he rightfully should have. It must be noted though that there is a mention of him retiring to Kaushalya’s chambers at some later point which may include a possible reconciliation with the senior queen.
3. Lakshmana’s role:
   An often-overlooked fact was how strong a pillar of support Lakshmana was for Rama. Many a time the latter had to console Rama when he grew morose over Sita’s separation. There were occasions where he motivated a dispirited Rama to fight and still others where he dissuaded him from unleashing unwarranted havoc. An example to elucidate the point is when Rama threatened to destroy the ocean and its inhabitants when Varun Deva impudently refused to assist their crossing to Lanka.
   The popular depictions of him as an ever ‘angry’ young man are inaccurate and this book testifies to his level-headedness on occasions when even Rama came close to losing his temper!

Recurring themes and motifs:

1. Raja Dharma:
   Early on in Rama’s life, Vishwamitra had specifically sought him out to fulfil a specific mission: slaying Tataka. She was a Rakshasi who had been harassing the Rishis and disrupting Vishwamitra’s penances. It’s not that the latter couldn’t handle them himself. As Rishi Vashistha points out to a reluctant Dasharatha, he was doing so for Rama’s benefit so that this and the subsequent feats would ensure his fame reached far and wide.
   Also, the latter had much wisdom and lessons to impart to Rama, the most important of which included insights on Raja Dharma. Understanding subsequent events such as the controversial Agni Pariksha, Vali Vadh, slaying of Shambukha and the final forsaking of Sita is possible only when accounting for it through the lens of Raja Dharma. For Rama, this always took the highest priority, and his otherwise unexplainable actions became far clearer.
   When Rama initially encounters Tataka, he is hesitant to slay her as the Shastras prohibit the slaying of women. Then Vishwamitra imparts the advice:
   “You must harbour neither disgust nor doubt about killing a woman like Tätaka. Being a prince, you must do what is in the interest of all your subjects. For a king, the protection and welfare of his citizens must be paramount. For the sake of his people, a king should be willing to undertake any kind of action, be it harsh or gentle, virtuous or apparently sinful. This is indeed the dharma ordained for all those entrusted with the responsibility of ruling kingdoms. So, hesitate not. Eliminate adharma by killing this rakshasi. There is not an iota of dharma in her.
   “It is clear then that in the interests of his subjects, he must do even what may be prohibited or deemed sinful by others. Rama took this advice to heart throughout his life and is always remembered to date as being a most dutiful king who loved his subjects akin to a parent loving his child.
2. Fate vs Free Will:
   This is a prominent theme and readers are encouraged to ponder on when to accept fate as it is or when to apply our best efforts in the hopes of altering present circumstances. The author shares certain insights found in Valmiki’s Ramayana and also, her interpretation of events. Like many, I had assumed that Shri Rama had simply obediently agreed to the conditions of exile and said no more when they had been presented to him on short notice. There was no reproach, or remonstrations and it was as simple as a dutiful son complying with the wishes of his father and stepmother. However, there was more to it. Although he maintained his composure and didn’t say much, he did privately express his opinion on the matter later with Lakshmana. It is not often mentioned, but the truth is that he was extremely distraught over his fate on one particular occasion and confided many of his thoughts to Lakshmana.They are as follows:
   It seemed incomprehensible that such a twist in fate occurred given that he had been ever righteous, strictly adhered to Dharma and was his father’s first and only choice for king. Moreover, he was equally beloved by the subjects and had a right to the throne as the eldest heir apparent. Under such circumstances when his past was blameless and blemish-free, how could something as inexplicable as this take place? Moreover, he stresses at one point that such behaviour is uncharacteristic of Kaikeyi. After all, he had always showered the same degree of love and respect on her (and all his stepmothers) as he had on his birth mother Kaushalya. She too had reciprocated in turn. After all his best efforts and adhering to Dharma, why did this happen? He reasons that the only answer is due to destiny’s hands i.e. it was fated.Under such unprecedented circumstances, it only makes sense to not resist and gracefully accept what the future has in store for him. This should not be misconstrued by readers as succumbing to fatalism or not doing anything to alter one’s present circumstances. It is only AFTER applying one’s best efforts and doing your best to alter things that one must take recourse in the fact that if it doesn’t work out, it may well be fated not to. You realise perhaps that it’s better to accept things as they are, in the hopes that what awaits you is far better than you anticipated. Or, if it is difficult to bear, then it is simply something to be endured and is unavoidable i.e. a Dridha Karma.
   Under this light, Rama’s forbearance and composure on receiving news of his exile and banishment make him even more admirable. He knew when to let destiny unfold and when to take action. Examples of the latter are, when he didn’t simply sit back and accept his fate when Sita Ma was abducted. He strove his best to find her and spent many a sleepless night in sorrow and anguish. He put in all the necessary efforts required to trace her and finally freed her. Clearly a case of being proactive and not resignedly giving in to events as they are inflicted on us.
   Later it is revealed that a curse had been inflicted on Dasharatha by an elderly father when the former was young. Dasharatha had mistakenly killed Shravan Kumar, an ascetic who was the sole caretaker of his aged parents. Dasharatha mistook him for a deer and shot his arrow. As he lay dying, Shravan requested him to convey the news to his parents. Although Dasharatha is filled with guilt and remorse, he does confess his crime to Shravan’s parents. Unfortunately, he is still cursed. As per the conditions of the curse, he was destined to be separated from his sons at his time of demise and would undergo the same degree of pain and anguish that he had inflicted on the young ascetic’s parents. With Rama and Lakshmana away in Vanavaas, and Bharatha and Shatrughna in the kingdom of Kaikeya; this is exactly what happened to Dasharatha at the time of his passing. Clearly, Rama’s life was being moulded even before his birth.
3. The importance of Indriya Nigraha:
   Something that is recurring throughout the book (and rightfully so) is the importance of Indriya Nigraha or restraint over senses. While it is a virtue worth acquiring for all, the stress is particularly on how important it is for those in power. A ruler who has not achieved sufficient restraint over his senses cannot hope to be an able and adept administrator or dispenser of justice. He must not succumb to the various temptations: lust, greed, continual repose and overindulgence in other vices. Such acts compromise his clarity, and ability to discern right from wrong and often lead to him behaving more impulsively than from a place of thoughtful consideration.
   Rama is depicted as the epitome of restraint and sense control and hence his rule is the ideal i.e. the Rama Rajya. Two other kings, Vali and Ravana are those who failed to adhere to this by ceasing to reign in their lust and even committing Adharmic acts to satiate their desires. Interestingly Ravana was said to have achieved control over his senses at one point only to have them take revenge when he succumbs to them later. This is mentioned by his faithful wife, Mandodari on hearing of his death.

My learnings and takeaways:
Can reading and understanding some of the characters’ Dharma Sankat (ethical dilemmas) help us in our own lives? The author seems to think so and I agree. By engaging in swadhaya, we come to have a better grasp of our texts and our understanding slowly evolves. Misconceptions gradually begin to fade away provided we approach the texts with sincerity and Shraddha. The texts themselves will willingly divulge their inner rahasyas, hidden meanings and deeper nuances to a willing seeker. To those who approach it with rigid notions or seek to impose a fixed agenda, the texts will reflect them back at the reader. Genuine answers continue to evade and dodge them for the rest of their lives unless they mend their manner of approaching the texts.

A key takeaway of the difficult decisions of Shri Rama is that sometimes there are no optimal outcomes. Some decisions can lead to situations where no solution is perfect. As we begin to place things in the correct context, we understand the true motivations of the characters. Then we too can sharpen our Viveka Buddhi and apply the wisdom and principles so gleaned to our own lives. Modern life with its fair share of conflict and problems, while not on the same scale and scope as the Itihasic characters, can also be managed keeping these in mind. Our Itihas was meant to not only preserve a narration of what ensued in the past but expound on lessons about Dharma, Artha, Kama and Moksha in a Katha format.
In my earlier review of the author’s previous book ‘Mahabharata Unravelled’, I had deducted one star due to repetition of tales across essays. I’m happy to see that that issue has been addressed in this book, with only a basic recounting of the same events. When present, it is as the author points out in her preface, intentional and meant to drive home certain essential points. In addition, the title is an apt one. Maybe serious scholars may scoff and find the book redundant but for the layman (such as myself) who is acquainted with familial stories, popular retellings, abridged versions and depictions through various media, this was most helpful. It truly brought to the fore much lesser known, underappreciated and infrequently mentioned stories and anecdotes from the Ramayana.

Final Rating:

4.5/5 Stars

Heartily recommended.