When the battle was over, Ravana was killed by Rama. Mandodari, Ravana’s queen saw his dead body and she grieved and said many things. An entire chapter is dedicated to her in Ramayana.
The meaning goes like this, “In the past, by performing a great penance, you conquered the senses and conquered the three worlds. Now, as if revenging that enmity, those very senses conquered you.”
And it is a great reminder to all of us that no matter what we possess. Indulging in worldly things like anger and revenge can take it away and cost us dearly. So while it may be difficult to achieve a victory it is equally or rather more difficult to maintain it. That’s our takeaway from this Vijayadashmi.
Vijayadashmi is the tenth day that comes after nine nights or Navratri. Do read our post that explains Navratri in details.
These are words of Lakshmana addressed to Rama when the latter says that neither Kaikeyee nor his father was responsible for his banishment to the forests. It was all the play of destiny (daivam).
रामो विग्रहवान्धर्मः साधुः सत्यपराक्रमः।
Transliteration:
rāmo
vigrahavāndharmaḥ sādhuḥ satyaparākramaḥ।
Hindi
translation:
सज्जन एवं पराक्रमी, राम धर्म का मूर्तरूप है।
English
translation:
Honorable and truly brave - Rāma is the embodiment of Dharma!
Source: वाल्मीकिरामायणम्
३.३७.१३ (vālmīkirāmāyaṇam 3.37.13)
यतो धर्मस्ततो जयः।
Transliteration:
yato
dharmastato jayaḥ
।
Hindi translation:
जहाँ धर्म
(अपने कर्तव्यों का पालन) है, वहाँ विजय है।
English
translation:
Where there
is Dharma (performance of one's duties), there is victory.
Source: Mahabharata
Bhagavad Gita Parva
विक्लवो वीर्यहीनो यः स दैवमनुवर्तते।
वीराः संभावितात्मानो न दैवं पर्युपासते॥
Transliteration:
viklavo vīryahīno yaḥ sa daivamanuvartate।
vīrāḥ saṃbhāvitātmāno na daivaṃ paryupāsate॥
।
Hindi translation:
जो कायर और संकोची है, वही भाग्य में मानते हैं।
वीर एवं आत्मविश्वासी लोग भाग्य के भरोसे नहीं रहते।
English
translation:
Only the timid and the weak leave things to destiny (Daivam)
but the strong and the self-confident never rely on destiny or luck (Bhagya).
Source: Ramayana 2.23.16
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इन्द्रियाणि पुरा जित्वा जितन् त्रिभुवनं
त्वया।
स्मरद्भिरिव तद्वैरमिन्द्रियैरेव निर्जितः॥
Transliteration:
indriyāṇi purā
jitvā jitan tribhuvanaṃ tvayā।
smaradbhiriva tadvairamindriyaireva
nirjitaḥ॥
Hindi
translation:
मंदोदरी रावण के मृत्यु पश्चात – अतीत में, कठिन तपस्या
करके, आपने इंद्रियों पर विजय प्राप्त की, तीनों दुनिया पराजित की।
अब, शत्रुता की
प्रतिशोध में, उन ही इंद्रियों ने आपको पराजित किया।
English translation:
(Mandodari
comment on Ravana post his death) – In the past, by performing a great penance,
you
conquered the senses and conquered the three worlds.
Now, as if
revenging that enmity, those very senses conquered you.
Source: Valmiki’s
Ramayana, Yudh Khanda 6.111.18
These are words of Lakshmana addressed to Rama when the latter says that neither Kaikeyee nor his father was responsible for his banishment to the forests. It was all the play of destiny (daivam).
विक्लवो वीर्यहीनो यः स दैवमनुवर्तते।
वीराः
संभावितात्मानो न दैवं पर्युपासते॥
Transliteration:viklavo vīryahīno yaḥ sa daivamanuvartate।
vīrāḥ saṃbhāvitātmāno na daivaṃ paryupāsate॥
Hindi translation:
जो कायर और संकोची है, वही भाग्य में मानते हैं।
वीर एवं आत्मविश्वासी लोग भाग्य के भरोसे नहीं रहते।
English translation:
Only the timid and the weak leave things to destiny (Daivam) but the strong and the self-confident
never rely on destiny or luck (Bhagya).
Source: Valmiki’s Ramayana 2.23.16
It is an ancient saying that one should live like Rama and
not like Ravana:
Rama and Ravana are two men of
contrasting characters in the Ramayana. Both had knowledge, wealth and power. Ravana
had studied the Vedas but did not have any modesty. He tried to rule the three
worlds himself and used his power to harm the noble and the pious. In contrast, Rama
used his power and wealth to serve the people.
The defeat of evil by the good means something for us. Both the evil and the good are within us, and it is an eternal fight. We’ve made a handy post to help us burn the evils and strengthen the good within us.
Source – Kavyaprakash, written by Mammat. [Ullas 1, Shlok 2]
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