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Vibhishana Gita - Sita Ram Singh Gita in Sanskrit means song, but the word has come to be associated

with spiritual teachings. A mention of the word Gita reminds most of us of Srimadbhagavadgita, the sermon of Lord Sri Krishna to Arjuna. However, there are some other notable Gitas in Sanskrit like Astavakragita, Hamsagita, Avadhutagita, Sri Ramagita etc., containing important spiritual teachings. Sri Ramacaritamanasa composed by Goswami Tulasidasa, in Avadhi dialect of Ayodhya, also contains highly spiritual sermons by Lord Sri Rama to Vibhisana, Laksmana and Devarsi Narada, which are called respective Gitas. This article relates to Vibhisanagita, which finds mention in Lanka Kanda of Sri Ramacaritamanasa. Both Srimadbhagavadgita and Vibhisanagita were told on the battlefield. While Bhagavadgita was told by Lord Sri Krishna to Arjuna in the battlefield of Kurukshetra, Vibhisanagita was told by Lord Sri Rama to Vibhishana, Ravanas brother, on the battlefield of Lanka. The background similarity ends here. In Bhagavadgita Arjuna, the leading warrior of Pandavas, expresses doubts about the righteousness of his action before engaging in battle against Kaurava army, which are replied to by Lord Krishna; while in Vibhishanagita, Vibhishana is not the leading warrior and the war is also nearing end. Arjuna was to get kingdom on winning the battle, while Vibhishana had already been declared the king of Lanka on his defection to Sri Rama. While the aim of Bhagavadgita was to exhort Arjuna to fight, in Vibhishanagita Sri Rama indirectly tells Vibhishana how he should rule over Lanka on the death of Ravana. Bhagavadgita is a long discourse, while Vibhishanagita is short and concise but of deep import. While Bhagavadgita is in Sanskrit, Vibhishanagita is in Avadhi dialect. The legend of Sri Rama is well-known. Ravana kidnaps Devi Sita during Vanavasa (living in forest). Sri Rama wages war against him with the help of Sugriva. Ravana loses all his great warriors and generals including his mighty brother Kumbhakarna and son Meghanada. He then himself comes for final battle with Sri Rama riding a Yuddha-ratha (war chariot), well protected by armour, and equipped with sophisticated weapons, while Sri Rama does not have a chariot, or armour or even shoes, except his bow and arrows. Seeing this contrast Vibhishana becomes very much concerned about the safety and victory of Sri Ramaand, out of extreme love and affection, expresses his doubt to Lord Sri Rama thus "My Lord, you have no chariot, nor any protection either for your body (in the

shape of armour) or for your feet (in the form of shoes). How then are you going to conquer this valorous and mighty Ravana?" In reply Lord Sri Rama gives an enlightening sermon to Vibhishana. The whole scenario and discourse is narrated by Goswami Tulasidas in the following melodious Caupais and Dohas (Verses). Lord Sri Rama says "My dear friend listen, the chariot which leads one to victory is totally different." The Lord then describes in detail the chariotthe Dharmaratha (the chariot of Dharma or righteousness) which gives everlasting victory in every situation of life. The Lord points out"The wheels (Caka) of that chariot (Tehi Ratha) are valour (Sauraja) and fortitude (Dhiraja). Steadfastness (Drdhata) in truth (Satya) and good character (Sila) are its flag and banner (Dhvaja-pataka). The horses (Ghore) of that chariot are strength (Bala), discrimination (Viveka), self-control (Dama) and care for others (Parahita). Its reins are made of the ropes (Raju Jore) of forgiveness (Ksama), compassion (Krpa) and equanimity (Samata). Devotion to God (Isa Bhajanu) is the intelligent charioteer (Sarathi Sujana). Dispassion (Virati) is the shield (Carma) and contentment (Santosa) is the sword (Krpana). Charity (Dana) is the axe (Parasu), understanding (Buddhi) is the missile (Sakti Pracanda) and knowledge of the self (Vijnana) is the relentless bow (Kathina Kodanda). Describing the armour and other weapons of the person riding Dharmaratha (chariot of righteousness) Sri Rama tellsA pure and steady (Amala Acala) mind (Mana) is like a quiver (Trona Samana), while quietude (Sama) and the various forms of abstinence (Yama) and religious observances (Niyama) are a sheaf of arrows (Silimukha Nana). Homage (Puja) to the Brahmins (Vipra) and ones own preceptor (Guru) is an impenetrable armour (Kavaca Abheda). There is no other equipment (Upaya Na Duja) for victory (Vijaya) as efficacious as this (Ehi Sama). My friend (Sakha), he who owns such (Asa) a chariot (Ratha) of piety (Dharmamaya) has no enemy (Ripu) to conquer (Jitana) anywhere (Katahun). Concluding the sermon, Lord Sri Rama says"Listen, O friend of resolute mind, a person who possesses this strong chariot (of Dharma) is a great hero, and can conquer even the mighty and invincible foe i.e., attachment to the world." On hearing these words of wisdom Vibhishana clasps the lotus feet of Lord Sri Rama with joy and says"O Rama, an embodiment of grace and bliss, through the metaphor of Dharmaratha (chariot of Dharma) you have given me valuable instructions and guidance for life." The word Rama comes from the Sanskrit root Ram (Pronounced as Rum) meaning to delight. Rama means the one who delights. Sri Rama is Dharma-Swarupa (the embodiment of righteousness). A person who lives a moral, spiritual and righteous life becomes a source of happiness and delight to others. On the contrary, Ravana in Sanskrit means the one who makes others cry. Ravana always tormented others wherever he went, grabbed somehow anything which fascinated him, and took it to Lanka. Ravana is MohaSwarupa (the embodiment of delusion). From delusion arise all other evil propensities in mind like lust, passion, anger, jealousy, hatred and immorality. Though Ravana was a Brahmana by birth, a great scholar and devotee who practiced long austerities to please Lord Siva, yet due to his deeds became the king of Raksasas (demons). The significance and relevance of Vibhisanagita is greater today than at the time of Lord Sri Rama because people then lived according to Dharmic tenets. In the words of Goswami Tulasidasa"During Sri Ramas reign, the people were devoted to duty according to ones

own caste and stage of life. The people followed the path of Vedas and enjoyed happiness. They knew no fear, nor sorrow nor disease." Describing the characteristics of wicked persons to his brothers and Hanumanji, Lord Sri Rama says that they will be in abundance in Kaliyuga, which is at present in operation. "The wicked persons are malevolent by nature, they exploit others wives and wealth, and take delight in slandering others. Such vile and sinful persons are demons in human garb. Such persons were non-existent in Satya and Treta Yugas, a sprinkling of them would appear in Dwapara Yuga, while multitudes of them will be found in Kaliyuga." The Rama-Ravana battle symbolizes eternal conflict between good and evil, between the righteous and the wicked, which is constantly going on in the heart of each individual and in todays society at large. The present day living is no less arduous than fighting a battle where instead of weapons people use various unscrupulous means to attain worldly success, forgetting that the lasting success and happiness can be achieved only by adhering to truth, piety, compassion, contentment and control of senses highlighted by Lord Sri Rama in his discourse to Vibhishana. These virtues form the basis of religious and righteous living for all of us and accelerate the effect of Karmakanda and Pujapatha (religious actions). There is no gainsaying that our lives will become peaceful, happy and successful in proportion with the attainment of these qualities.

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