BALA KANDAM - by Sri Sridharan Lakshmanan

Srimad Valmiki Ramayanam

Balakandam

Life is what we make it, always has been, always will be. The religion of today suffers from (1) shallowness and (2) narrowness. Shallowness can be taken to mean that religion is primarily concerned to put the world straight and by narrowness is meant the assumption that one’s own religion is true.
Peace cannot be kept by force. It can only be achieved by understanding."
"The superior reasoning power revealed in the incomprehensible universe, forms my idea of God.

"Intellectuals solve problems; geniuses prevent them." Ordinary individuals learn lessons from lore, Ramayana teaches to the discerning and the not so discerning the path of virtue.

Ramayana is the Hindu epic wherein the incarnation of Lord Vishnu as a normal human being is portrayed. Even to the not so very discerning the sage Valmiki whose text is read with reverence all over India it is apparent that this epic deals with a human being endowed with the following qualities: A person full of virtues, possessed of prowess, knows what is right, conscious of services done, truthful of speech, firm of resolve, possessed of right conduct, friendly to all living beings, man of knowledge, lovable appearance, powerful, conquered anger, possessed of splendor, and is above fault finding. Therefore reading such an epic confers on the reader clarity of thought leading to attainment of eminence in eloquence. The story of Lord Rama is a story in which compounds, the conjunction of letters and the combination of root words with their suffixes figure in their proper places and which is made up of expressions of uniform beauty, sweet to hear and marked with perspicuity.

The subject of Ramayana the great national epic, the one common and everlasting possession, as the name implies, the life and adventures of Lord Rama. The introductory Kandas of the Ramayana and the general tradition ascribe the authorship of the epic to Saint Valmiki whose eyes could pierce ‘the present, the past, and the future’

Valmiki, was a Brahman by birth belonging to the lineage of Bhrigu, he was a Prachetasa, if we look at the derivation of the word Pra means before and Chetasa mean mind. According to the Adhyatma Ramayana, the sage, although a Brahmin by birth, he was associated with drifters and robbers. On one occasion when attacking the seven rishis, they expostulated with him
successfully, and taught him the mantra of Rama reverse or mara mara. In the inaudible repetition of which he remained immovable for thousands of years, and when the sages returned to the same spot they found him still there converted into a valmik or anthill, by the nests of the termites, whence his name of Valmiki.

Valmiki is said to have lived a solitary life in the woods: he is called both a muni and a rishi. The former word properly signifies an anchorite or hermit; the latter signifies wisdom. The two words are frequently used at random, and they both may be rendered the meaning of the word seer. Valmiki was both a poet and a seer, as he is said to have sung the exploits of Rama by the aid of divining insight rather than of knowledge naturally acquired.

There is in the Ramayana, examples of prodigious austerities, which appear to have originated by an inner feeling deeply rooted and of great antiquity in India, that is to say that expiation was to restore fallen human nature. The Ramayana is divided into seven Kandas [books] but the action in the epic ends with the sixth, thus it appears that the seventh book Uttara Kanda is a later addition. Uttara Kanda contains various stories, legends, and traditions, which still have connection with the principal epic.

It can be said with a good deal of grief and sorrow that perhaps Ramayana is not quite familiar to the majority of the present day Indians as it was to the previous generations. It can also be said with a lot of trepidation that great numbers of present day Indians were brought up without adequate knowledge of the very springs of our civilization and culture. It is no exaggeration to say that we are not sufficiently familiar with the details of the story, the high nature of the characters and the greatness and splendor of the narrative which is brought out in every vernacular of India and not to mention in Sanskrit. It is my belief that we should not be out of touch with the sanctity of this great epic and realize the unequalled importance to the study of our civilization, which, the study of this epic is all about. To a discerning mind upon a cursory reading of the epic it is at once clear that in the coming years there is going to be a greater need than ever before of our going back with reverent hearts to this most moving of all stories in literature. This epic deals with fine sentiments, tender feelings, affection between brother and brother, reunion of beings that have been separated for a time, homage paid to friendship, and so on.

Lord Rama’s divine nature is to all devout Hindus, an unquestionable fact;
the chastening effect of the Epic on the minds of men comes out of the study of it, as the unfolding of the drama of the highest human life. According to Lord Rama himself his conduct was that of a human being desirous of acting conformably to the highest ideals of righteousness. The lessons of his life are available as much to those who do not accept his divinity as to those who accept him as such. It is by assuming human form and associating with erring humanity that God confers the choicest benefits on the world of men by precept and by example.

On a reading of Valmiki Ramayana one finds the worship of Sandhya Vandana and here is more on that.

The word Sandhya indicates a meeting. Our forefathers conceived of three meetings in a day:[1] at day break when the darkness of the world is broken into and put to light as it were, by the rays of the rising sun, there is the morning twilight. This is the time at which the night meets the day. [2] Similarly at sunset time when the sun seems to be sinking slowly in crimson glory and the shadows of night are slowly enveloping the world there is twilight and this is the time when day meets the night. [3] The third point of meeting is at mid-day, when the forenoon meets the afternoon. The shortening shadows of the morning meet so to say the lengthening shadows of the afternoon. Noon is the point of time when the sun attains the zenith of glory enveloping the whole world with his vital rays, warm and bright.

The sun seems to be born in the east every morning and attains his zenith at mid day and disappears at [sunset] evening. Most men wake up, so to say, from sleep early in the morning with the sun and attain their zenith in the mid day of manhood, with the coming of the night they pass off again into sleep. Life is so uncertain that no man is certain when he goes to sleep overnight that he will wake up in the morning.

The mystery that is morning twilight, the glory that is mid day and the sad and solemn beauty that is twilight must have been indescribably, ineffably soul stirring and awe inspiring to our foregathers countless generations back and millions of years ago. To us the ordinary work a day prosaic man the day break is the beginning of the day’s toil and sun set is the time when tired of the day’s labors we think of only retiring to bed.

All of us today are too busy to think of sunrise and sunset and miss to observe that in the silent birth of the resplendent day, in the glory and effulgence of the mid day sun and in the silent sinking of the luminous sun amidst the resplendent colours of the sunset, there are still for the responsive soul, enough to stir us all into ecstatic uplift, mystery, vision and joy. We have civilized ourselves out of all such devotion and admiration. The little knowledge of modern day science which we have picked up would appear sufficient excuse for our regarding with supreme indifference these sublime daily events It is sad to contemplate that to many of us, that the sunrise is perhaps only too early and the sunset either too early or too late as the case may be.

The analytical process of science while it has added to the sum total of our curiosity about things, also it has served largely to take away our contemplation and appreciation of nature in its glorious manifestations.

It was the genius of the ancient seers who saw Divinity in the dawn; divinity in the midday sun and divinity in the sunset. Apart from altogether the spiritual or psychic significance to these three points of time. There is something inherently beautiful in these points of time when the special acts of purification, meditation, psychic exercise and worship compendiously called Sandhyavandana have been fixed to be performed.

In the epic Ramayana the performance of Sandhyavanada has been mentioned many times over. It is to be pondered very seriously why such a wonderful spiritual exercise as Sandhyavandana should not only be neglected but contemptuously laughed at by those who estimate themselves highly on account of the Anglicized education received by them. Lo! And behold in the present day India even in the remote villages where Anglicized education has not permeated neglect and contempt of Sandyavandana is confirmed
Now a little reflection on the Science and Religion

RELIGION -A REFLECTION MAN’S CONCEPT OF TRUTH IS LIMITED TO WHAT IS COMPREHENDED BY HIS ORDINARY UNDERSTANDING.

Religion may be very briefly stated as recognition on the part of the man of a controlling superhuman power entitled to obedience, reverence and worship;…… the feeling or the spiritual attitude of those recognizing such a controlling power, with the manifestation of such feeling in the conduct of life. The spiritual attitude can be loosely termed as religious experience and the fact that a great many people representing great many civilizations over the centuries have reported direct religious experience is one of the most significant facts about our world. Since the claim to religious experience is conceivably valid, there is heaviest reproach upon those who fail to examine it seriously.

In the spiritual way of living one has to find one’s way to recognize a divine principle which interprets, interpenetrates and under-girds the phenomenal world of which man is a part. When one continues to think, act and grow with a progressive sense of relationship with that principle, one becomes more and more spiritual. There is a widely held belief that the business of science is to deal with FACTS, but even in science scientists do not deal with facts but only with awareness of the facts. In man’s dealing with facts, awareness is inseparable with facts. If to be scientific is to deal with facts, to be spiritual is also to be factual in a sense, for spirituality does not mean theorizing but experiencing, seeing and that the tension between science and religion should be resolved in terms of a synthesis.

Science and Religion are two great disciplines, which, when combined harmoniously, can bring about all-round expressions of human genius. There is such a thing as the zeitgeist (the general inclination of thought or feeling characteristic of a particular period of time) which for good or for bad influences the future of mankind in a far-reaching way, sometimes in almost a decisive manner. It is never realized, that, science and religion can heartily embrace each other without detriment to the cause for which each stands, and work for the good of humanity.

Modern science treated religion as a dangerous error before the advent of the two great world wars, and the various crises such as the economic and political, and thereafter religion was regarded a harmless error when the great scientists began to feel and express that science, as understood and pursued by them was not enough to make definite pronouncements. Functionally speaking, we find that the true scientific spirit, one of the noblest attainments of the human mind, today has largely gotten mixed up with the mad pursuit of naked power and senseless commercialization which by its very nature is bound to be self destructive, and nothing is more frightening than power wedded to lunacy in other words we require power and sanity to go hand in hand.

Science can be categorized as pure science and applied science. Pure science tries earnestly to understand the truth of experience through a dispassionate enquiry and in the applied science the truths discovered in pure science flow as inventions for the technical enrichment of human life. Thus every
new discovery in pure science becomes converted into applied science, thus resulting in world wide technological advancement aimed at the improvement in standards of living of the human race.

Along with the discovery of radio-activity and insight into the nucleus of the atom, came the realization that there is a severe limitation placed on our knowledge regarding the truth of the external world. Increasing awareness amongst scientists that science only deals with the appearance of things and not with the reality behind these appearances, lead to the inference, that behind the observable universe, there is an unobservable universe. This indeed a great confession of the limitations of science and its methods, thus the present day science restricts itself to the understanding of the observable part of the universe and to controlling its energies for the uses of man.

The universe was a mystery to man in the primitive stage and it has continued to be so even to the present day. Even after all path breaking scientific discoveries and inventions, the scientist still treats the nature as profoundly mysterious. To the present day scientist photons, electrons and protons have become about as meaningless as the x, y, z, are to a child on its first day of learning algebra. The most we hope for at the moment is to discover ways of manipulating x, y, z, without knowing what they are, with the result the advance of knowledge is reduced to extracting one incomprehensible from another incomprehensible. Many students of science have vague and confused notions about what science means. Today man is not only the creator of science, technology, culture and civilization; he is also the only possible destroyer of his civilization

Today we have a situation where in several scientists are worshipping their governments who in their turn want the scientists to serve as the instruments of their policies, however questionable or dubious they may be for power and money. They are devising instruments of annihilation with a calculated calmness that is unknown to common murderers. This is detachment with vengeance.

There is not a shadow of doubt that mechanical, physical and chemical sciences are incapable of giving us intelligence, moral discipline, health, nervous equilibrium, security and peace, which is the domain of the religion. It is reasonable to say that the authority of science, contrary to common misconception, is a moral authority. Power of science is the fidelity to truth and nothing else. The religion of today suffers from (1) shallowness and (2) narrowness. Shallowness can be taken to mean that religion is
primarily concerned to put the world straight and by narrowness is meant the assumption that one’s own religion is true. It is no longer possible in the sphere of science to combine knowledge with obvious unreason and disregard to facts known and recorded. But unfortunately it continues to be possible to combine religion with obvious unreason and disregard for known and recorded facts.

In these days of vigorous free thinking, any religion which busies itself with dogmas which are not necessarily spiritual, that religion surely weakens itself and loses further its authority. Thus in such a situation even those who had read two pages of science begin questioning the ancient faith.

(It is an age old belief that sage Valimiki “By dint of the yogic power was able to perceive directly and clearly in reality and every detail all that pertained to Sri Rama, Lakshmana and Sita as well as to Emperor Dasaratha along with his wives and kingdom and whatever they did,” and it is for this reason when there existed seeming variation in other eminent versions like Kamba Ramayana, Tulasi Das Ramayana, etc the exalted scholars relied on Sage Valmiki’s narrative as authentic.)

BALAKANDAM

The title is called in Hindi as Balakandam and in Sanskrit as Bala Kanda. In this Kanda Sri Rama’s childhood is described. This Kanda starts with celestial sage Narada narrating to Sage Valmiki the story of Sri Rama in brief.

1. Saint Narada’s narration (Srimad Ramayana in brief):
The ascetic Valmiki addressed these words to Narada, the foremost from whom the words of wisdom in the lore flows, “I implore you to reveal to the world; one who is truthful, heroic, virtuous, firm in his promises, who is mindful of services done, who is good and kind to all creatures? One who is righteous, wise, who is not covetous, unyielding, sagacious, and who never succumbs to rage. Who when his wrath is roused even the Gods flee, yet he is gentle, noble, and can guarantee protection to all the three worlds, one who at all times loves to see the good of all the people, and one who is a storehouse of bliss and virtues. Great saint I seek to know from you that individual, who vies with Indra in magnificence, Sun in effulgence, and Moon in tranquil, please deign to describe such a man who graced the world.” The clairvoyant sage who could comprehend the past, the present and the future, made his answer, “O hermit I shall tell you of one, who possessed the qualities enumerated by you, he is known to the world as Rama, came in the Ikswaku race, in whom alone all these virtues dwell. He is well versed in scriptures, treads the virtuous path, he is in might beyond compare, he is respectful, articulate, is ever successful, his strength is confessed by his annihilated foes, in appearance he is tall, broad shouldered, strong and is possessed of auspicious marks in his person he is blessed with prosperous fate. His steps are lordly and firm, his grace is magnificent, his dignity is just about celestial, and he never forgets his plighted word. He is good, resolute, and guards mankind from scathe and wrong. He knows the truth of the Vedas, real meaning of all the scriptures, he possess sharp memory, good sense of humour, he is popular in all the three worlds, he is always sought by the righteous, in intensity he vies with the ocean, in resolve he contends with the Himalayas. In prowess he is Lord Vishnu, in effulgence he is pleasant as the Moonlight, in anger he is fierce as the destructive fire, in forbearance he is compared with the Earth, in dispensing bounties he is the Lord of Riches (Kubera) he is the delight of his mother Kausalya, in the point of truthfulness he is another God of piety (Dharma). When emperor Dasaratha sought to invest on him the office of the Heir Regent, Kaikeyi the youngest queen overcome with spiteful odium beseeched the hapless king to bestow on her the two boons conferred on her long ago, (a) Sri Rama shall be exiled for fourteen years, (b) her child Bharata should be consecrated the inheritor. The wretched king bound by the chords of duty by force of circumstances complied. With intent to please Kaikeyi Sri Rama obsequiously accepted banishment forthwith he attired in hermit’s attire and set out. Sri Rama’s younger brother, Lakshmana; the son of his step mother Sumitra, defying the perils of exile; impelled by love and courage joined his brother. Sri Rama’s wife, Sita a marvel of beauty, of Janaka’s royal lineage, stuck to her dear lord to join him in the exile. Melancholic denizens of Ayodhya and the miserable Dasaratha pursued the exiled loved ones for a distance. At Sringaverapura, on the banks of the holy River Ganges, Sri Rama descended the car and signalled his charioteer to return to Ayodhya, he met the Nishada king Guha. Going from forest to forest and after straying through several streams, they met Sage Bharadwaja at Prayaga, and at the sage’s bidding they erected an exquisite cottage, and the three sojourned at the Citrakuta hills. The charioteer after his return to Ayodhya reported to the emperor the information of the illustrious three having proceeded to Citrakuta on foot, the aged king pining for his son departed heavenwards, and Bharata the son of Kaikeyi though urged by the venerable sages refused to reign instead he proceeded to the woods where he fell at the feet of his brother to take the sovereignty of Ayodhya, which Sri Rama, citing his father’s plighted words to Kaikeyi nobly declined. Bharata sought his brother’s sandals he went on to rule the kingdom of Ayodhya from Nandigrama; a lonely retreat fourteen miles from Ayodhya, eagerly yearning to learn the tidings of Sri Rama’s safe return. After Bharata’s departure, anticipating fresh visits of people of Ayodhya, Sri Rama moved away from the calm retreat of Citrakuta and entered the dense Dandakaranya forests where he eliminated the great fiend Viradha, and he went on to meet great sages, Sarabhanga, Sutikshna as well as the sage Agastya and his brother Idhmavahana. Counselled by sage Agastya he accepted a sword, a bow, a pair of quivers containing an inexhaustible store of arrows, all of them bestowed upon the sage, by the lord of paradise Indra. While dwelling in the Dandakaranya woods, Sri Rama solemnly swore to the shuddering hermits he would eliminate the fiends, who tormented them. While living there, Surpanaka a hideous giantess was disfigured at his instance by Lakshmana. Instigated by Surpanaka her myriad giant brethren including their leaders Khara, Trisira, and Dushana, confronted him in the encounter only to be dispatched to the abode of Yama by Sri Rama. When the dreaded ogre king Ravana heard of the slaughter of his kinsmen, he sought the help of a fellow fiend Marica to aid him in his vengeful plot, ogre Marica tried in vain to abort the futile stratagem. Impelled by fate, blinded with rage, the ogre monarch with conjurer Marica as his aide reached the hermitage of Sri Rama. The wily fiend Marica after having caused the royal brothers to be moved away from Sita he facilitated Ravana to steal Sita. The robber giant on his way back with his captive prey maimed the vulture king Jatayu, who attempted to halt the mugger on his track. The scion of Raghu after slaying the wily fiend Marica on his return heard from the mortally wounded Jatayu that Sita was forcibly carried away by the despicable Ravana. Sri Rama on not finding his consort in the hermitage, wailed in despair, he set out in search of his lost spouse when, he saw Kabandha, a hideous monstrous giant, whom he killed and cremated. From the burning funeral flame Kabandha emerged to advice Sri Rama to seek the pious and holy saint Sabari for the redressal of his distress, at her direction he proceeded to the pleasant Pampa where he won the enduring friendship with Vayuputra (Hanuman). Hanuman took the Royal pair to his monarch, Sugriva, who in his turn told him of the dread and distress inflicted on him by his mighty brother Vali, Sri Rama allayed the fear of Sugriva and also killed the mighty Vali and crowned Sugriva in his stead. Sugriva in his turn commanded countless vanara to undertake the search of the Maithili queen, the envoys set out in all directions in pursuit of their search. According to the direction of Sampati Hanuman who scorned dismay, in one incredible leap, reached Lanka where Ravana held control. There he found Sita confined in a grove of Asoka trees, he presented a memento to the Videhan princess, then narrated all about the bondage of Sri Rama with Sugriva. He assured Sita that her lord would soon free her, after overthrowing the tyrannical ogre monarch, Ravana. Taking leave of Sita he set out to demolish the outer gate of the coppice, he slaughtered five commanders of the ogre group, annihilated seven sons of the ministers, he crushed the gallant son of Ravana Aksa, and finally he chose to yield to his captors. Keen on having audience with the ogre Sovereign Ravana he calmly bore the invectives, he burnt the town of Lanka with flames lit to his tail by the ogres and finally took leave of Sita before he returned to convey the glad tidings of Sita to Sri Rama. With Sugriva as his guide Sri Rama crossed the deep, smote Ravana and crowned Vibhishana the sovereign of his brother’s vast empire. When Sita came to meet her lord Sri Rama was stung by indignation and infamy, he reproached his spouse in bitter words, Sita decided to give her body to the fire, Sita emerged from the fire unhurt. Gods in heavens, emperor Dasaratha and all the celestials vouched Sita nobility; Sri Rama embraced Sita acknowledged celestial’s greetings, returned to Ayodhya to be the sovereign. During Sri Rama’s reign Ayodhya was blessed with peace, no house was desolate, no widow to mourn the loss of her spouse, drought never visited the land, there was no danger from the beasts of prey, and the kingdom remained free from diseases and grief, the people lived a life of rectitude and were devoted to pious observances. The Earth supplied her produce, no harvest failed, no children died, unknown were want disease and crime, calm and happy was the time. Anyone who listens to this epic composed by Sage Valmiki and sustains Vedas is completely rid of sins, he who seeks son obtains sons, seeker of wealth obtains riches, he who seeks to be reunited with relatives will be reunited with relatives and rejoice with them, will have living sons, and overcomes difficulties. The narration concludes with the following, one can without fear of contradiction write in lay man’s language thus. WHOEVER READS THIS NOBLE EPIC THAT TELLS THE TALE OF SRI RAMA’S DEEDS, GOOD AS THE SCRIPTURES, HE SHALL BE FREE FROM EVERY SIN/ BLEMISH, SHALL ALSO GAIN HEAVENLY COMFORTS FOR HIMSELF AND HIS KIN, ORATORS SHALL GAIN PRAISE FOR THE ELOQUENCE, THE WARRIORS SHALL REIGN OVER THE LAND THE MERCHANTS SHALL OBTAIN LUCK IN TRADE AND ALL THOSE LISTENING THE TALE SHALL WITHOUT FAIL REAP THE ADVANTAGES OF PEACE AND TRANQUILITY.

2. Brahma’s visit:
The pious sage Valmiki heard the discourse of the celestial seer Narada with highest admiration, duly worshipped him and assented to the departure of the celestial seer. Narada rose to his abode in the heavens, thereafter the pious sage went to the bank of river Tamasa close to the holy river Ganges for his midday bath. Close to the banks of the river sage Valmiki saw a pair of cranes moving about never parting from one another and making a charming noise. A member of a wild tribe living on hunting; of sinful resolve and full of animosity; even towards innocent creatures struck with an arrow the male bird, even as the sage looking. Seeing it mortally wounded and tossing about on the ground, its limbs smeared with blood and dead the female companion gave out a piteous wail disconsolate, parted as she was from her mate and companion. On seeing the bird struck down by the fowler in that state of copulation, pity was aroused in the heart of the pious seer, seized with compassion to behold the shrieking female bird and considering the fowler’s act sinful, the sage pronounced the following curse: An idler, a vagabond, your cruel hand was in use to slay one of this gentle pair at play, because of this action of yours for endless time there shall be no fame to you. Even as the sage was pronouncing the curse he laboured with the wondering thought WHAT WAS THE SPEECH HIS TONGUE UTTERS SPONTANEOULY WHEN HIS HEART IS IN DISTRESS. He pondered long upon the speech spoken in shock of grief.

The verse that told the sages grief
‘WOE TO THE FOWLERS IMPIOUS HAND; THAT DID THE DEED THAT FOLLY PLANNED THAT COULD TO NEEDLESS DEATH DEVOTE THE CURLEW OF THE TUNEFUL THROAT “

Even after the sage reached the grounds of the hermitage along with his pupils the sage who knew what is right, sat down and talked with his pupils on various other topics, while remaining absorbed in contemplation of the verse, then appeared the almighty Brahma, the creator. Lord Brahma is usually regarded as the first person of the divine triad of India, the others being Lord Vishnu and Lord Shiva. The four faced creator of the worlds, as Lord Brahma is regarded and worshipped, the four heads with which Brahma is represented are supposed to have allusions to the four corners of the Earth which he is sometimes considered to personify. The sage Valmiki worshipped Deity Lord Brahma, and sat before Lord Brahma, even at that time Sage Valmiki remained absorbed in reverie with his mind fixed on that incident, sage Valmiki fell a prey to grief once more, at the thought of his having unconsciously subjected the fowler to the curse. Lord Brahma then
perkily said to Valmiki let this metrical composition be conducive to your glory alone. You need not brood over this anymore. Through my will alone has this speech flowed from your lips. O best of seers, relate the life of Rama that saintly Narada told you. In your poem through my grace no word of falsehood will find place. After having blessed Sage Valmiki thus the Lord Brahma went out of sight. Thus the origin of the story of the Ramayana, Chief of Raghus composed by Sage Valmiki, the story which is made up of expressions of uniform beauty, sweet to hear and marked with lucidity.

3. The outline of Ramayan:
The sage Valmiki having heard the entire theme of the poem to be composed by him, promising religious merit and worldly prosperity to its readers and to its audience, and conferring supreme benefit in the shape of consummate bliss, sought to discover directly, through yogic power conferred on him by Lord Brahma, a detailed life account of the sagacious prince Sri Rama. By dint of that yogic power he was able to perceive directly and clearly in reality and every detail in that state all that pertained to Sri Rama, Lakshmana and Sita as well as to Emperor Dasaratha along with his wives and kingdom and whatever they did. Thus the sage Valmiki did tell in his excellent poetry whatever in Sri Rama’s life befell.

4. Effusively rapturous recite:
(Ramayana is in the main story of Sita and is also entitled Paulastya Vadha. Mind born Brahma’s son was Pulastiya whose son is Visravas and his son is Ravana, in short Ravana is the great grandson of Brahma and a grandson of Pulastiya) Having duly composed THE RAMAYANA of twenty four thousand verses inclusive of Uttara Kanda, dealing with the future events of Rama’s life the highly venerable sage Valmiki contemplated,” At this instant who will popularize this composition to the world.” While the great seer Valmiki was pondering thus, the twins, Lava and Kusa, sons of Sri Rama, who were brought up in the vicinity of the hermitage of Valmiki, caught hold of his feet as a mark of respect. Valmiki cast a glance at Kusa and Lava, who were gifted with melodic voice, endowed with incomparable ability, he taught them great poem of the RAMAYANA. The two sons of Sri Rama chanted the Ramayana which was delightful to read and chant, that could be adapted to the three measures of time namely quick, slow and middle time, or perhaps the bass, tenor, and treble, could be sung to the lute with proper rhythm and was characterized by the nine sentiments of love, mirth, anger, heroism, terror, disgust, surprise, tranquillity or content, and paternal tenderness. They chanted the poem, whose theme was entirely devoted to virtue, as instructed by the sage , in the courtyard of seers, members of twice born classes, (Brahmans) and pious men; in a melodious and loveable tone, raised to a pitch conformable to one’s will and agreeable to the mind of the listeners. One day Sri Rama chanced to hear the minstrel pair chanting Ramayana on the streets of Ayodhya He brought them to his palace, after bestowing admiration he asked the royal household to listen to this epic poem. Thus the Ramayana couched in wonderful expressions and dealing with diverse topics was carefully heard, by the four sons of Lord Dasaratha namely Sri Rama, Lakshmana, Bharata and Shatrugna that was recited by the two sons of Lord Sri Rama; (Lava and Kusa). The recitation of Ramayana in Marga style was heard in rapt attention by the gathering and the King

5. Ayodhya described:
We two, Lava and Kusa now narrate the glorious tale RAMAYANA whose verse contain lessons of duty love and gain. From the olden days Ikswaku’s sons were brave and mighty souled; their kingdom was bounded by the sea only. Commencing from Vaivaswata Manu’s days their holy works won them praise. In their line appeared king Sagara who dug out the sea. On the banks of river Sarayu there is a great principality and in it contains the city Ayodhya, a well- known city built and planned by Vaiwaswata Manu; the ruler of mankind. The city of Ayodhya was known by the regularity of streets; houses of faultless design, and built on level ground. The city was inhabited by jewels among men comprising great car warriors and Brahmans amongst others. King Dasaratha repopulated the city of Ayodhya with wisest Brahmans, who led lives of virtue, were truthful and pure, and mastered the Vedas as well as six branches of knowledge, auxiliary to the study of Vedas. The six branches are phonetic, grammar, prosody, etymology, astronomy and kalpas. Kalpas prescribes the rituals and rules for ceremonial or sacrificial acts.

6. The reign of the Ayodhyan kings:
Great king Dasaratha was revered as well as endeared, he was the pride of Ikshvaku race, was known for lofty thought, righteous deeds, was the peer of saints, famed for virtues, had his foes subdued, and his passions tamed. His reign was well-known for firmness, justice, love, duty, and none of the people living in his kingdom lived upon others wealth nor were they any godless or untrue inhabitants. With all men and women by nature devoted to truth, they were virtuous, well regulated in life, cheerful and faultless in character, and in disposition, enjoyed a long lease of life, as such were never deprived of their wives, sons and grandsons. As a result Dasaratha, the wise and great king reigned the great kingdom with all virtues.

7. The virtuous and upright ministers:
Lord Dasaratha was aided by two counsellors Vasistha and Vamadeva, the foremost of the seers who are supposed to have exercised judicial powers. They judged fairly both high and low and would never wrong a guiltless foe. The time and place of punishment as well the age and capacity of the convict were taken into consideration while awarding punishment. The ministers were eight in number, who were all glorious, pure of mind and conduct and ever devoted to the affairs of the state. Lord Dasaratha during his reign scrupulously eschewed the ten insurmountable vices born out of lust namely(1) hunting (2) playing at dice (3) taking a nap during the day (4) slandering others (5) Indulgence in women (6) inebriety (7) singing (8) dancing (9) playing on musical instruments and (10) idly loitering about. In addition to eschewing the above insurmountable vices the following eight vices born of anger namely (1) backbiting (2) rashness (3) malice (4) jealousy (5) Prying unto others faults (6) unjust seizure of property (7) using abusive words and (8) hard speech too were eschewed. Supported by the counsellors who were intelligent, resourceful and were ever devoted to the interests of the state, emperor Dasaratha’s reign was glorious.

8. Wailing for a son:
(This is in accordance with popular saying one should covet many sons) Emperor Dasaratha who was splendid, just and great of mind had no sons, as spreader of his royal race. In order to be blessed with a son an idea occurred to the king to perform a horse sacrifice and for the purpose the wise king said to Sumantara to speedily fetch all his celebrated preceptors including the family priests. The celebrated preceptors and the family priests in their turn tendered the advice to the king .rules for the sacrificial acts.

9. Sumantra’s discourse:
Hearing of this intention of emperor Dasaratha to undertake a horse sacrifice for begetting son, Sumantra a charioteer as well as a minister of Dasaratha spoke to Dasaratha in private about a popular legend, also heard by him in the course of a Puranic exposition. “The omniscient sage Sanatkumara foretold of yore a tale in the presence of seers in connection with the future birth of four sons to Dasaratha. Briefly the narrative as told by Sanatkumara is, “There is a son born in Kasyapa’s race, Vibhandaka by name, a very holy man and to him was born Rsyasrnga. Sage Rsyasrnga, on account of his drear penance became the ruler of the Brahmans. Leading the life of a hermit, sage Rsyasrnga knew nothing about the world beyond constant service to his father; attending to the sacred fire according to scriptural ordinance with a devout and unquestioning mind. In those days glorious and mighty Romapada was the well known ruler of the Anga territory. Through some misdemeanour by that king there was a severe, fearful drought that was a terror to all men. Romapada full of agony called together Brahmans superior in learning and sought from them a course of discipline, by undergoing which (discipline) Romapada’s sins may be atoned for. The best of Brahmans replied “O! monarch bring Vibhandaka’s child Rsyasrnga, persuaded, captured or beguiled, and having fetched Rsyasrnga then wed him to your adopted daughter Santa, (daughter of emperor Dasaratha given in adoption to the king Romapada). When the king Romapada was troubled with the thought as to how to bring the wondrous child Rsyasrnga he bade his priests and ministers to bring sage Rsyasrnga. With due reverence and quivering hearts the priests and the ministers with looks of woe beseeched the king to spare them of this task, for they were afraid of sage Vibhandaka’s curse. The priests and the ministers promised king Romapada, that they would devise a plan to bring sage Rsyasrnga, unforced and none to blame. The plan of the priests and the ministers was to send damsels with exterior worth coveting, skilled in blandishments, and in every art and amorous wiles. This they knew well will seduce the unsuspecting young recluse, Rsyasrnga. The king comforted in the thoughts that with the arrival of sage Rsyasrnga to his kingdom, the rains will descend and his troubles will end. Thus having executed the plan of bringing sage Rsyasrnga to perfection and thereafter having had the sage united in wedlock with Santa, the King Romapada experienced great joy. Duly entertained with all the desired objects; Rsyasrnga who was possessed of unique glory, lived with his wedded wife Santa in the gynaeceum of king Romapada. Thus Rsyasrnga is in a way the son in law of emperor Dasaratha. This Rsyasrnga by pouring oblations into the sacred fire will get sons for Dasaratha. This is the divine forecast of the sage Sanatkumara, as narrated by Sumantra to Emperor Dasaratha.

10. Rsyasrnga beguiled:
At the request of Dasaratha, Sumantra narrated as follows, the plan as conceived and executed to beguile Rsyasrnga. “The priests spoke to Romapada on the harmless trick to beguile Rsyasrnga that leaves no
culpability on the perpetrator. They said, ‘Hear O! King, Rsyasrnga is alien to the sensuous pleasures, his joy is stern asceticism, and we will awake passions in him by sending well decked comely courtesans to the vicinity of his father’s hermitage; that will lure him to our place by recourse to various deeds.” The king consented and the counsellors at the instructions of the family priests got everything done in a manner Rsyasrnga was truly beguiled and seduced. It is sufficient to write Rsyasrnga was lead away from his abstinent life by the courtesans and not dwell on how. Having managed to entice the sage through concupiscence the courtesans managed to persuade the sage to go over to their abode in the Anga territory and on to the capital city of King Romapada. The entry of Rsyasrnga into the Anga territory brought an end to the frightful drought. After paying due obeisance to sage Rsyasrnga, king Romapada begged of a boon, that no wrath might enter the mind of the sage, or the sage’s father on account of his having been lured away to the Anga territory. King Romapada married Rsyasrnga with his daughter Santa ushered the sage into his gynaeceum.

11. Rsyasrnga services sought:
(Sons and Paradise are intimately connected in Indian belief. In the days of yore, a great man named Gaya residing in the place Gaya performed great austerities and saved his forefathers, and he laid down that practice for posterity. (Gaya is a holy city in Bihar) every Hindu once in his lifetime ought to make funeral offerings in Gaya for his ancestors. A son is referred to as PUTRA Put is the name of the region of hell to which men are doomed, who leave no sons to perform the funeral rites which are necessary to ensure happiness of the departed. Putra, the common word for a son, is said to have the highest authority to be derived from. Put and tra meaning deliverer) Sumantra continued, “Hear from me, O! Emperor the omniscient sage Sanatkumara continued; in the Ikshvaku race will be born the pious, good, true and great king Dasaratha who will live in harmony with the Anga king Romapada. The Emperor Dasaratha gave his daughter the fair and of prosperous fate, Santa in adoption to the issueless king Romapada, Santa was wedded to Rsyasrnga. The emperor Dasaratha yearning for a male progeny will ask Romapada to permit Rsyasrnga to perform a sacrifice for the propagation of the Ikshvaku race and that request will be complied by Romapada. Desirous of fame Dasaratha will approach Rsyasrnga to officiate as priest for conducting the sacrifice, and through that sacrifice you will be blessed with four sons of immense prowess. Since you are longing for a male progeny, bring your esteemed sage and proceed to Anga kingdom.” Emperor Dasaratha delighted to hear the advice of Sumantra consented to call on his friend, king Romapada, later obtained the consent of Vasistha and to proceed to the abode of sage Rsyasrnga, son of Vibhandaka. Reaching that place Dasaratha saw the glorious sage Rsyasrnga resplendent as fire seated near Romapada. Seeing his esteemed friend emperor Dasaratha as well as those coming with him, king Romapada was enthralled, king Romapada thereupon offered his due salutations to emperor Dasaratha and his entourage in the order of their renown.. Having stayed with Romapada for a while Dasaratha the ruler of men, requested Rsyasrnga with joined palms to officiate as a priest for conducting the sacrifice to win him sons and Paradise. Sage Rsyasrnga quickly consented by saying so be it. Having promised the visit of the wise sage Rsyasrnga the mighty Dasaratha, the scion of Raghu, departed to Ayodhya placing the foremost of sage Rsyasrnga at the head, the king eventually entered the well decorated city of Ayodhya. When to the house of emperor Dasaratha sage Rsyasrnga entered, Dasaratha deemed that his entire task was wrought and all he prayed for won. At the emperor’s palace in Ayodhya the fair and large eyed Santa together with Rsyasrnga and their infant spent blissful days

12. The horse sacrifice agreed:
The Hindu almanac is divided into six seasons of two months each, viz. spring, summer, monsoon, autumn, winter and dew. Long time, after the arrival of sage Rsyasrnga, a delightful spring set in and an urge was felt by emperor Dasaratha to undertake a horse sacrifice for being blessed with a son. The emperor Dasaratha sought the help of Rsyasrnga, who possessed the grandeur of a god, for conducting a horse sacrifice with a view to the propagation of his race as well as the attainment of heaven, the holy sage asked the king to get all the requisites readied. At the request of the emperor to call the Brahmans and priests well versed in the Vedas, minister Sumantra brought the eminent Brahmans, Suyajna, Vamadeva, Jabali, Kasyapa and the family priest Vasistha. Pious Dasaratha told them that he shall propitiate the lord with a horse sacrifice, in order to overcome the agony of absence of male progeny haunting him, and his conviction that his prayers will be answered through the might of spiritual power of sage Rsyasrnga conducting the sacrifice. In the conduct of horse sacrifice it was essential that the horse should wander free for a year, as a sign of his master’s paramount sovereignty acknowledged by all flanking princes. Then the king joyfully spoke to the ministers to let propitiatory rites be elaborately gone through in the proper order of sequence and in accordance with the scriptural ordinance and there be no grievous transgressions in the shape of omission of essential rites.

13. The horse-sacrifice commenced:
The arrival of the season of spring, the season with the pleasurable heat indicated completion of one year; the powerful emperor Dasaratha talked to the saintly Vasistha, to commence the horse sacrifice as enjoined in the scriptures; Vasistha assured compliance. Thereafter sage Vasistha spoke to the elderly Brahmans skilled and trained in holy rites; to men trained in lore; to those skilled in planning, design and construction of halls relating to sacrifices, to actors and all connected with the sacrifice to undertake their respective duties without dereliction. Great stress was laid on hospitality to be met with due deference; it was also highlighted that no disrespect should be shown to anyone even under the whim of enthusiasm and irritation. Summoning Sumantra Vasistha spoke to him to invite in countless thousands lords, priests, warrior, merchants and the toiling class. Sumantra was urged by Vasistha to personally bring with great deference the celebrated and highly blessed Janaka, the heroic and truthful king of Mithila, this suggestion to Sumantra is made knowing Janaka to be predestined relation of emperor Dasaratha, as the prospective father-in-law of his son Also to Sumantra was given the task of bringing the pious, celebrated, aged father-in-law of Dasaratha; king of Kekayas, as well as his son, and the Anga king Romapada. Sumantra without delay assigned the task of invitations and dispatched the envoys and attended in person the tasks assigned to him personally. All those engaged in the work till the end reported to the eminent sage Vasistha on whatever had been accomplished in connection with the sacrifice. Pleased with the report sage Vasistha then said to all of them, “I implore upon all of that nothing done is muddled, you do not give; give not even one gift in contempt; that is no gift should be made to anyone with disrespect or even with impertinence, a gift made with contempt brings ruin to the donor. In other words not even one gift shall be given in scorn, for whenever a scorn attends a gift; great sin is his who offends.” After the arrival of the invitees the sage Vasistha reported to the emperor, “all arrangements for the ritual are completed with diligence and the ritual is to commence.” On the recommendation of sages; with Rsyasrnga at the head and Vasistha the leader, on a day marked with propitious constellations, Dasaratha proceeded to the hall and went through the ceremony of consecration.

14. The Horse Sacrifice; the boons for the birth of four sons:
On completion of a year the wandering horse was brought to the northern banks of river Sarayu. Pravaragya rites were first completed. The Pravaragya ceremony usually lasts three days and is always performed twice a day, first in the forenoon and next in the afternoon and it precedes the animal and soma sacrifices. Without having undergone it, nobody is allowed to take part in the solemn soma feasts prepared for the gods. The soma juice (soma plant or Asclepias Acida) is the fermented juice extracted from the soma plant, was drunk in the sacrifice first by the priests and then offered to the gods. On all days of the ceremony none was seen oppressed by hunger nor distressed by toil, and no Brahman was found who was unable to speak with eloquence or wit. Through incantations marked with letter-sounds the correct pronunciation and intonation of which was picked up during the period of their study Rsyasrnga and others invoked the presence of the foremost of gods headed by Indra and offered oblations to the gods according to their rank. In that sacrifice no oblation was wrongly offered nor was any rite omitted through ignorance. The priests did everything in such a way as to avoid transgressions in the matter of procedure. The priests engaged in this ceremony were of four classes; the officiating priests, manual labourers and acolytes, who had to chiefly to prepare the sacrificial ground, to dress the altar to slay the victims and to pour the libations. The formulas and verses to be muttered are contained in the Yajur Veda Samhita (2) the choristers, who chant the sacred hymns contained in Sama Veda Samhita (3) the reciters or readers who repeat certain hymns contained in the Rg Veda. (4) The overseers watch and superintend the proceedings of the other priests and are therefore must to be familiar with all the Vedas. The Atharva Veda is said to be intended for the overseer who is to watch the proceedings of the sacrifice and to remedy any mistakes that may occur. At the conclusion of the sacrifice the delighted emperor Dasaratha, gave away the earth itself to the priests who officiated at the sacrifice, but all the priests said in one voice we seek no gift of lands from you, we are weak to guard these realms. As our days are spent on sacred lore, you give anything that satiates our wants. Then the chief of Ikswaku, Dasaratha gave them immeasurable wealth in the form gold, silver, cows etc. King Dasaratha then said to Rsyasrnga “O holy hermit vouchsafe the increase of my race. The best of Brahmans Rsyasrnga then replied “four sons O monarch shall be yours, upholders of your royal race.”

15. Sacrifice for the birth of sons to Dasaratha & Ravana fated:
Saint Rsyasrnga then pondered a while over his answer. Gathering his thoughts he told emperor Dasaratha “I will begin another rite capable of procuring male progeny, the rite is well known for its unfailing effect, the
mantras are spelt in Atharva Veda. Sage Rsyasrnga forthwith commenced the said sacrifice and poured oblations into the sacred fire according to the procedure enunciated in the sacred texts; not apparent to the humans all the Gods assembled there. Approaching the creator of the Universe; Brahma; the assembled immortals there, spoke to him thus, “Ravana who rules the ogre race torments besides us; the penance-loving saints by his senseless pride. Ravana sought and was granted the boon by you that neither gods nor demon nor heavenly bards nor spirits of the earth and air shall be the cause of his death” Brahma replied, “The proud giant of the ogre race in his scorn for the human beings reckoned that he was incapable of being killed by a man born from woman, hence only man born of a woman can take his life away said Brahma”. All the divinities and the great sages felt supremely delighted at that moment by this happy revelation communicated by Brahma. At that moment Lord Vishnu with unruffled mind came to this council; with shell, mace and discus in his hands and took his position in the assembly. In one voice all the assembled Gods addressed Lord Vishnu as follows “With intent to ensure the good of the worlds O Vishnu we are going to lay a burden on you, splitting yourself up into four personalities, O all pervading Lord you play the role of a noble son to the gracious King Dasaratha through his three wives who are akin to female deities presiding over modesty, fortune, and fame. Appearing in human form slay in fight this common scourge; this peeving thorn, the three worlds have born too long; this Ravana, mocks at heavenly might.” To Brahma and the assembled Rishis, Lord Vishnu said “Dismiss your fear, for your dear sake I will smite dead cruel Ravana along with his sons, grandsons, counselors and ministers.” Having thus granted the aforesaid words of assurance, the supreme resort of all and the chastiser of foes, Lord Vishnu, now thought of Ayodhya the place of his projected birth on the mortal plane. Then splitting Himself up into four personalities, the Lord wished King Dasaratha to be his father in that plunge. Thereupon, Gods, saints, nymphs and minstrel with heavenly voices raised their song in hymns of triumph to the God.

16. The discourse between Lord Vishnu and the Gods; the nectar:
When the all pervading Vishnu made the promise; he sought from the Gods the form he has to resort to deracinate the thorn in the flesh of the Rsis. The Gods for their part replied, “The Ravana practiced severe austerities, pleased with his efforts Brahma conferred on that ogre a boon to the effect that he would have no fear for his life from all created beings other than the man born to a woman. For this reason death is ordained to that ogre at the hands of man. Emboldened by the boon the ogre is oppressing all the three worlds and
is violating the womenfolk”. At that very moment even as emperor Dasaratha was watching the sacred rites, there arose from the sacred fire a form of awful might, of matchless splendor and dark complexioned with a ruddy countenance, the face suffused with rosy glow and had soft hair like a huge lion’s mane invested with auspicious marks on his body and decked with divine ornaments, whose arms held a draught of nectar in a vase of gold covered with a silver lid. He spoke to Dasaratha, “Know me as the messenger of the protector of men; Vishnu. The Gods have accepted your worship, they give you this heavenly nectar which is capable of not only procuring sons for you it is also conducive to promote your wealth and health too. Emperor Dasaratha accepted the nectar delightfully with his head bent low and went round him clockwise. To walk around an object keeping the right side towards it is a mark of great respect. The Sanskrit word for the observance is PRADAKSHNA from pra meaning pro and dakshina meaning right, to walk around an object keeping the right side towards it is a mark of great respect. Having done the duty of handing over the nectar to the king, that most effulgent being of wonderful appearance then vanished into the fire itself. Dasaratha next proceeded to the ladies bower and gave one half of the nectar to his eldest wife queen Kausalya; he gave one half of the other half to Sumitra, again half of the rest to Kaikeyi. Reflecting a while the emperor gave the portion yet remaining once more to Sumitra Soon with ecstasy and with pride the three queens conceived and the emperor who had attained his desired object was adored by Indra, the ruler of gods and the hosts of Siddhas and Rshis

17. Birth of monkey chiefs and monkeys;( Vanaras):
Lord Vishnu set to assume the role of sons to the high souled Dasaratha, the self existent Lord of all, Brahma commanded all the gods as follows: “For the sake of supporting Lord Vishnu, all of you create powerful part manifestations of yourselves, capable of assuming any form at will and immense in might.” Through celestial nymphs, Gandharva women, Yakshas, Kinnaras, Nagas, Vidyadhara, Nagas, they procreated children in the form of monkeys who were mighty, valiant, well versed in trickery, gifted with intellect, incapable of being killed, familiar with contrivances; who moved swift as the wind. Jambhavan the chief of bears was born from the mouth of Brahma, as he gaped (yawned). Directed thus by Brahma Indra the ruler of gods begot as his son Vali, the ruler of monkeys; who vied with the great Indra himself. The Sun God foremost of those radiating heat had for his son Sugriva, the younger brother of Vali. The mighty Brihaspathi, the preceptor of Gods had the supremely intelligent monkey chief; Tara. Gandamadhana was the offspring of Kubera, and Nala was sired by the architect of Gods, Viswakarma, Nila was the son of the fire-god; Ashwini kumaras had as their children Mainda and Dwivida. The glorious monkey Hanuman, endowed with a body unassailable as the thunderbolt , the cleverest and the strongest of all monkeys and vied with the carrier of Lord Vishnu in speed is the son of Wind-God. Thus obeying the command of Lord Brahma, all the Gods begot in countless swarms brave sons disguised in sylvan forms. They were valiant, full of prowess, possessed of infinite strength and could take any form at will. All the monkey chiefs flocked around the two brothers Sugriva the son of the Sun-God and Vali the son of Indra, while others stood by the side of Nala, Nila, Hanuman and other monkey chiefs. The earth was filled with those mighty leaders of monkey chiefs who looked like a mass of clouds or like mountain peaks and were endowed with a fearful body and aspect and had been only born to assist Sri Rama.

18. Return of Rsyasrnga:
The Aswamedha Sacrifice as well as the sacrifice intended to procure male progeny having been concluded, the Gods who personally attended, returned to their heavenly homes after receiving their respective shares of the offerings made in the sacrifices. Emperor Dasaratha having completed the sacred vow of chastity (personal integrity) etc, taken at the time of consecration proceeded to Ayodhya along with his wives, servants, army and conveyance. Before proceeding to Ayodhya, Dasaratha addressed the kings, chieftains, and all who came to grace the festival, “O kings you may depart to your realms; may peace and good luck attend you there. Blessing is my pleasant supplication, let the cares of the sovereignty, and protection of the royal tradition be your priority. Realm must be bestowed the same care that sovereign gives on his person, a king has to ensure the present administration to be fault free and just, to usher in a prosperous future, a felonious monarch is better dead than alive.” To Rsyasrnga the privileged sage and his wife Santa, prudent Dasaratha gave numerous precious gifts. The principal queens of Ayodhya who saw Santa after a lapse of considerable time in emotive tones blessed her, they said, “never neglect to pay due respect to your spouse, let your sweet words delight him at all times, to a woman her lord (spouse) is her deity. Let your mind be filled with happy thoughts at all times.” The glorious hermit Rsyasrnga came near king Dasaratha and said return your homeward way. Emperor Dasaratha lifted his voice and wept aloud, bent low before the hermit of noble intellect, did reverent obeisance, and said the rites are over,do come again, saying so he duly followed Rsyasrnga and his spouse Santa to some distance a customary farewell celebration. Back in Ayodhya king Dasaratha dwelt happily eagerly awaiting the birth of sons.

19. The birth of the princes:
(A year comprises six seasons.) Swiftly six seasons each consisting of two months elapsed since the conclusion of the glorious rites. After the passage of eleven months, on the ninth lunar day of the bright fortnight in the month of Chaitra, the first of the two months assigned to the spring, Kausalya the eldest wife of Dasaratha gave birth to a highly blessed son Rama who was adored in all the three worlds and he represented one half of Lord Vishnu’s dynamism; he came to help the despondent in the world. A careful reading suggests Valmiki intended to indicate the vernal equinox as the birthday of Sri Rama. The month Chaitra corresponds to the second half of March and the first half of April. Queen Kaikeyi the youngest wife of Dasaratha bore Bharata; who was adorned with all divine virtues, and he is one-fourth manifestation of Lord Vishnu. Queen Sumitra gave birth to twin sons Lakshmana and Satrugna both gallant and skilled jointly representing shares in Lord Vishnu’s essence. About the princes Rama means delight of the world, was lotus-eyed, endowed with auspicious divine marks in his person, possessed exceptionally long arms and ruddy lips. Bharata means supporter, was blessed with every princely virtue and was of true gallantry. Lakshmana means auspicious and Satrugna means slayer of foes. The glorious monarch’s consorts gave birth to the glorious four at different times, and at the time of their birth the Gandharvas sang tunefully, the celestial nymphs danced, showers of flowers came down in rain. All Ayodhya was merry and gay; the emperor extended his bounty to all in the form of kines, jewels and all. The impurity of a Kshatriya occasioned by child birth lasts for twelve days. The naming of Kshatriya boys takes place on the thirteenth day. Dasaratha performed the naming ceremony with respect to his sons on completing eleven days after the birth of Lakshmana and Satrugna or the thirteenth day after the birth of Sri Rama. Sage Vasistha on behalf of the king made the son of Kausalya known by the name RAMA, the son of Kaikeyi known by the name Bharata, the first son of Sumitra was called Lakshmana and the other was named Satrugna. Sage Vasistha further caused to be performed from time to time with respect to the four princes all purificatory rites commencing from Jatakarma and ending with Upanayanam or investiture with sacred thread. All the four princes were blessed with princely grace were well versed in holy lore, they bore great love to all mankind, and all of them possessed stores of wisdom. Sri Rama however was exceptionally glorious of them all and to all creatures he seemed to be the self existent deity he was devoted to the services of his father, Sri Rama shone like the unclouded full moon. He loved Lakshmana from infancy and the promoter of fortune Lakshmana, the lord of lofty fate was ever deeply attached to his elder brother Sri Rama. Bharata was likewise ever dear to Satrugna and Satrugna was also dearer to Bharata. The illustrious heroes all nobly kind, they all combined in mutual love and in the presence of four princes Dasaratha shone more and more as the father of all creatures who tread the earth before men’s eyes.

20. Visit of Viswamitra:
When his highly blessed sons got enriched with wisdom, and their studies neared completion; pious Dasaratha deliberated with the priests, relations and friends about the matrimony of his sons. As he was deliberating with his counselors on the subject Viswamitra a mighty saint of glorious fame arrived at the gates of the palace seeking an audience with the king. He said to the concierge to tell the king, “Sage Viswamitra, the son of Gadhi belonging to the line of Kusa is standing at the gate.” As soon as the gate-keeper heard the holy man, he sped to the royal apartments and forthwith reported to the emperor the news of Sage Viswamitra’s presence at the portals. The king with peers and priests rushed to meet the pious hermit of austere vows whose persona was strong with effulgence, and offered the welcome to him as anticipated in the scriptures. Accepting all attentions offered by the king, the exceedingly pious sage enquired after the welfare of vassals, treasury, the kingdom, relations and friends; the state of his holy rituals. Thereafter meeting the sage in the proper order of sequence Vasistha and other seers all entered the blissful court of the emperor. After that Dasaratha spoke to the sage Viswamitra; “Your coming here has been wonderful, by virtue of your sight, I have visited all sacred places, your visit purifies all my sins. O sage of mighty vows, your coming here, means an unexpected dawn of mighty bliss, it is comparable to nectar found by a mortal, O saint please tell me now what wish lies in your heart that I can accomplish. O sage of noble vows I shall fully accomplish the object of your visit; you are a veritable God to me; today my birth is blessed with fruit.” The great sage Viswamitra far renowned with highest fame and crowned with virtue rejoiced the modest words delightful to the mind and pleasing to the ear. Sage Viswamitra has come to see Dasaratha, as he was disturbed in each holy rite by evil fiends that roam by night, assailed the sage with witcheries and thus the sage was unable to bring to a close one unpolluted offering. The fiends, rakshasas or giants, are represented to signify in this holy text merely the savage tribes which placed themselves in hostile opposition to Brahmanical institutions.

21. Viswamitra’s appeal; Dasaratha flabbergasted:

Having heard the extraordinary speech of Dasaratha, sage Viswamitra then spoke to the king that, ‘O king your speech is gracious, you are fortunate to be instructed by sage Vasistha amongst others, you have granted my prayers even before you have heard them from me, make your mind up now, be true to your promise. Now listen to my request, I am engaged in the performance of a holy rite and am unable to complete the same; my mind is dejected due to my fruitless efforts and frustrated hopes. When the sanctification ritual is nearing conclusion two fiends Marica and Subhahu who can change their forms at will and impede the holy rite with perverse skill by throwing bits of bleeding flesh at the altar. Such is the character of my religious observance no execration can be uttered by me in the course of it. I long to complete the rite, and you give me your eldest son Sri Rama who is possessed of unfailing prowess by virtue of his transcendent glory; to defend the ceremony against transgressions by the fiends who mar my rites; be assured Sri Rama protected by me is equal even to the extermination of all ogres who act in a hostile manner. My word is pledged, not pledged in vain; my power shall shield Sri Rama from harm. I shall shower upon Sri Rama unnumbered gifts; such gifts shall ensure his fame through all the worlds. I know well the heroic Sri Rama, can guard the rites from all impediments impelled by this sinful two, so do Vasistha and other seers engaged in stern penance, if all your counselors with sage Vasistha as their leader give their consent to you, then let go Sri Rama with me for a period of ten nights, do not get swayed by affection or needless grief.’ The righteous request pierced the ear and bosom of king Dasaratha who unable to bear the agonizing request, he quaked and fell from the seat, lay prostrate fainting.

22. Dasaratha’s rejects the request:

The miserable monarch lay prostrate for a while, his senses tortured and astray, slowly he regained his thought and strength, and he spoke at length to Viswamitra. “My child Rama will be just sixteen years of age this year and he is not fit for the task you want. I will bring my mighty army and with bow in my hand I will take the field and guard your sacrifice free of hindrance from the marauding demons; I will ensure the completion of the sacrifice you undertake without any hindrance. Rama my child is no match for the demon foes and disunited from Rama I cannot survive even for an hour. O holy sage; Sri Rama was begotten with much hardship at my ripe old age and of the four sons my supreme affection is fastened on the eldest son Sri Rama in whom piety is predominant. If unmoved by all I say, and you have to take Sri Rama away then I entreat let me lead him with my forces; Rama my child you must not take (This the emperor repeats this five times in the course of his appeal). My son Rama is yet an unskilled boy; he is unaware of the range of his strength and weaknesses and is no match to the opposing ogre foes. Tell me of these ogres and their might.” Sage Viswamitra replied Ravana the demon is a descendant in the line of Pulastya and is the brother of lord of wealth, Kubera; worst of all in cruelty he is acknowledged for his peerless power and is renowned in might. By Lord Brahma he is granted a boon of immunity from death at the hand of all created beings except human beings. He oppresses all the three worlds to the extreme, this mighty ogre does not personally interfere with a particular sacrifice, but at his direction Marica and Subhahu the sons of Sunda and Upasunda respectively interfere with the sacrifices. Dasaratha then spoke to the sage as follows, ”My lord I venerate you as God, show pity on my darling son and grant mercy upon me of wretched fate I have no power to wage war with this evil minded fellow, I can never contend with Ravana or with the forces he may send, how then can I lend my God like, unskilled darling son Sri Rama? The ogre monarch Ravana takes away the prowess of the valiant in the field of battle, the ogres Marica and Subhahu appear as Death in person on the battlefield, O venerable sage I crave for your indulgence, I express my inability to comply with your request, no I will not let my young child Sri Rama go with you. Marica and Subhahu are fierce intrepid twosome, and are well trained in the arts of warfare; I will not let my young child to go.” Hearing the incoherent talk of Dasaratha the Sage Viswamitra was moved with tempestuous rage and the earth reeled throughout her frame and fear came upon the immortals.

23. Vasistha intervenes:

Livid Sage Viswamitra said in his answer to king Dasaratha’s confused expressions uttered due to paternal infatuation, “O! King did you make a promise only to violate; this action is unworthy of a scion of Raghu and will prove to the ruin of this race. I shall return as I came without taking Sri Rama with me and you remain at ease in the midst of relations; unflustered by the shame.” Perceiving the entire world convulsed, grave fear engulfed the immortals, the troubled Sage Vasistha said to Dasaratha, “Resort to your innate character which is the fidelity to truth; else loss of merit that has accrued to you, will ensue; you should not flout the righteous course, carry out your obligation, do not retract from your serious vow. Therefore send Sri Rama with sage Viswamitra, the fiends have no power to hurt Sri Rama irrespective of the fact whether he is not trained in war or even if he is an untaught nor will Sri Rama be vanquished in the battlefield. Sage Viswamitra is justice incarnate, embodiment of drear penance, he is without peer amongst the wise, he knows the use of every celestial arms, besides Sage Viswamitra can produce (evolve) new weapons for the destruction of diabolic forces. O scion of Raghu, the peerless sage Viswamitra knows everything concerning virtues and everything relating to the past and future. The great son of Kusika knows full well the use of the arms and missiles revealed and the concealed from the celestials. All these weapons the mighty saint will yield to Sri Rama; beyond a doubt armed with these Sri Rama shall put the fiends to rout. For your own good, for the sake of Sri Rama and for people’s sake you should send Sri Rama with Viswamitra without delay. Hearing Sage Vasistha, thankful Dasaratha consented to sending his Sri Rama with Viswamitra.

24. Viswamitra’s initiation in the two mystic spells; Bala and Atibala:

(Viswamitra did not ask for Lakshmana; Lakshmana was inseparable from Rama, and it was taken for granted that he was to go with Rama. He seems hardly to be noticed by the rishi, but this simply means that in his eyes Lakshmana and Rama was one. The sentiments occur frequently --
'Lakshmana is like a second life to Rama, only he functions outside Rama's body'; ' Lakshmana is Rama's right arm.’)Even as Vasistha was still speaking, king Dasaratha on his own accord personally called Sri Rama and Lakshmana, the parents bestowed their blessings on them, their departure was sanctified by benedictory vedic texts by Sage Vasistha, before the King committed his sons to the care of Viswamitra. The Wind God saw Sri Rama standing by Viswamitra’s side and sent a breeze free from dust and delightful to touch, there was a shower of flowers from the heaven blended with the sound of celestial drums. Gods and Indra who longed to see the death of ten headed ogre, Ravana, were delighted when they saw the resplendent brothers, Sri Rama and Lakshmana armed with a bow and a pair of quivers accompany the effulgent sage, Viswamitra. Having walked a distance of about twelve miles along the southern shores of River Sarayu, Sage Viswamitra in mild accents to Sri Rama said, “Let there be no loss of time, duly douse your hands in the limpid waters of the river, I feel inclined to impart to you and you will receive from me instructions in the chain of mantras known by the name Bala and Atibala. By recourse to these mantras you will never have fatigue or
your loveliness be marred by old age, nor will the ogres overpower you even when you are asleep or careless. So long as you repeat these manthras Bala and Atibala hunger and thirst will never be felt by you; none in the world will be equal to you in fortune, wit, knowledge, wisdom and tact. The two manthras Bala and Atibala when duly grasped by you will grow many times more efficacious, since your asceticism, goal of all austerities get personified. Sipping water, Sri Rama raised suppliant hands, bowed his head low; and received the initiation from the sage. Equipped with the knowledge of the aforementioned spells, Sri Rama whose soul was fed on this contemplation, his might increased several folds and his person exuded alluring radiance. Later sage Viswamitra, Sri Rama and Lakshmana spent with ease that night on the bank of River Sarayu.(These manthras Bala and Atibala are perhaps now not available as per the views of an eminent Vedic scholar whose views carry conviction)

25. The hermitage of love:

The following day at dawn the holy anchorite saw Sri Rama asleep in his leafy bed, in gentle words he cautioned the prince, “Blessed is Kausalya who calls you the son, it is daybreak, let those rites due at the first light of the day be done.” Kausalya Supraja Rama Poorva Sandya Pravarthathe, Uttishta Narashardula Karthavyam Daivamanikam. At the rising of the sun; at noon as well; certain invocations and prayers are prescribed which under no circumstances is omitted. One of these observances is the recitation of a vedic hymn in praise of the Sun of wonderful beauty. After completing the morning tasks they came to pay their respects to Viswamitra the storehouse of holy energy. While moving forward from the spot where they had broken their overnight journey, they went to the hallowed spot where the divine river Ganges takes a threefold (Thripathaga meaning flowing in heaven, on earth and under the earth.) course near its blessed confluence with the Sarayu where they saw a sacred hermitage, wherein devout saints were engaged in drear penance. Rejoicing at the sight of the hermitage the princes asked the Saint, “O revered sir, whose hermitage it is, we are eager to know who all dwell there?” The holy sage replied, “Kandarpa, the God of love also spoken of as Kama (cupid) when he was endowed with a living form sought to assail with shafts of love Lord Siva, the suzerain Lord of Gods, who had been performing uninterrupted rites in this hermitage. Kandarpa was reproached by Lord Rudra with his scornful glare, consumed by his wrath, and Kandarpa was rendered bodiless and from that time he came to be known by the name Ananga (bodiless); the tract of land that exalted being shed his embodied state is come to be known as Anga territory. This hermitage belongs to him, these sages now practicing austerities here have been his disciples in the past and are sinless. Let us bathe and enter the holy hermitage; our stopover here will be most welcome, we shall halt this night and on the morrow, Sri Rama we shall cross Ganga. Taken inside that hermitage with veneration by the sages of holy vows dwelling therein Viswamitra and his two pupils stayed in the hermitage comfortably that night; after due recitation of the evening prayers with calm and low voices they slept till the next morning. (Quickly a word on Tapas or austerities; the practice of voluntary tortures and mortifications was anciently universal in India and was held by the Indians to be of immense efficacy. Hence they mortified themselves to expiate sins, to acquire merits and obtain superhuman gifts and powers. The Gods themselves sometimes exercised in such austerities either to raise themselves to greater power and grandeur or to counteract austerities of man which threatened to prevail over them and to deprive them of heaven. Such austerities were called in India, ‘Tapas’.)

26. Account of Sarayu and the forest of Tataka:

The next morning after completion of the morning devotions, the austere sage and the princes arrived at the bank of river Ganga, ascended the ferry readied by the seers of the hermitage. Returning the greetings of the congregated seers; Viswamitra and the princely twain proceeded to cross the river. At some point in the journey in response to the query on the sudden tumult in the mid-stream, Viswamitra explained to the princes the existence of a great lake on Mount Kailasa created by Brahma with his mind; known by the name Manasa. A hallowed river which has its source in that lake, called Sarayu, this river encircles Ayodhya on all sides except south. The water of river Sarayu as it rushes to meet the waters of the river Ganga generates a loud roar which has no parallel elsewhere. Advised by the sage the princes offered salutations to the two streams united with one another, the confluence of two or more rivers is often considered a venerated and a holy place, the most famed of these is the Prayag or Allahabad where river Saraswathi by an underground course is believed to join Yamuna and the Ganges. On reaching the southern shore they proceeded further with quick paces when there the young princes saw an ominous awe inspiring forest, the sage enlightened the duo on the history of that place. “Dear darling of the Raghu, in the past two prosperous kingdoms named Malada and Karusa were brought into existence by the effort of Gods. In the days of the yore, the sin of killing a Brahman haunted Indra, and he was plagued with dirt and hunger. The Gods and Rishis bathed the
impure Indra with sanctified water and banished the stain, impurity and sin and thus bathed the lord pure again. Delighted Indra conferred the boon on these two tracts of land in words, “These two stretches of land that have swallowed my impurity; will now grow prosperous and will be known by the names Malada and Karusa and the celestials exclaimed so be it.” For a significant period of time Malada and Karusa continued to be prosperous and rich in food produce, indicative of fertile land. After being thus for a long time , an ogress by name Tataka, capable of taking shapes at will, at the very time of her birth she possessed imposing strength, she married the wise Sunda, the head of demon armies. Their son Marica is Lord Indra’s peer in might, a perennial source of terror to the people of the region. While Tataka is a constant affliction and annoyance, she continually ravages the two principalities of Malada and Karusa. None is really speaking able to visit this holy and beautiful land; tormented by the terrible Yaksa woman Tataka, who has grown insufferable. Dear Sri Rama relying on the might of your own arms get rid of this woman.

27. The birth of Tataka:

After the peerless sage had completed, Sri Rama again spoke to set at rest the lingering doubt in his mind, ”Tataka is a female, proverbially female lack in strength, how then is Tataka of infinite might?” Sage Viswamitra answered thus, “In the days of yore there lived a mighty Yaksa named Suketu, he was issueless, righteous, and free from blemishes of crime, he spent his time in austerities to gratify the progenitor to secure a male progeny from Lord Brahma. Pleased with his penance Brahma gave Suketu a daughter rich in comeliness of form; exuberance of youth and of extraordinary might. Suketu married his daughter Tataka to Sunda son of Jambha. To Tataka was born Marica, who under a curse turned to be an ogre and was hard to trounce. Sunda was killed by sage Agastya through a curse; widowed Tataka and her son Maricha in their rage sought to devour saint Agastya, the sage pronounced Maricha’s destiny, a cursed giant; his execration on Tataka thus, “Relinquish your present form and semblance and wear a shape to fit your mood; in your changed form you will feed on human.” Possessed by this awful curse and mad with rage Tataka directed her fury at the holy land once trodden by illustrious Agastya.” Viswamitra told Sri Rama that Sri Rama alone can and must smite this wicked dreadful monster, for the good of Brahman’s and the cows. The holy sage further assured Sri Rama that no curse attends on him over the slaying of a woman, for this action is a paramount must and is in the supreme interest people’s wellbeing; it is the ordained duty on the kings and princes.
On my authority slaying the impious fiend Tataka for the protection of the people, O protector of men Sri Rama even that which is sinful or wrong must invariably be done by those whose duty it is to protect the society. In other words it is the first duty of kings and princes to protect the subjects from harm; they cannot afford to have small scruples conflicting with it. There are precedents, like (a) Manthara the daughter of Virochana was killed by Indra, (b) the wife of the sage Bhrgu the mother of Sukracharya, was disposed of by Vishnu, therefore cast away misplaced vacillations and forthwith and slay this scourge of mankind.

28. The death of Tataka:

Hearing the strong utterance of sage Viswamitra, Sri Rama with reverent hands, replied as follows, “Having heard the exhortation of my parents and in obedience to the command of Vedas in you, I shall discharge scrupulously my foremost duty in the form of saving the cows and Brahmanas in this land and kill the reprehensible Tataka.” Saying so, Sri Rama grasped the bow by the middle and drew the sounding string that produced a sharp twang, making the place resonate with noise that scared the animals in the forest. Stimulated Tataka got up from the slumber, with fury charged to the spot from where the sound came, the ogre moved menacingly towards Sri Rama with a huge cry of hate. Seeing the warped form of Tataka, irate Sri Rama told Lakshmana; “Her dreadful shape would slice a timid heart into two. I have no heart to take her life, I spare her life for her gender sake, I would like to check her in her evil course by severing her hands and feet, make her motionless, and excite panic in her.” Tataka drawing on her magic power waged a fearful fight, hurled showers of rocks on the scions of Raghu, thus inducing rage in Sri Rama. Seeing the fight extended wise sage Viswamitra said, “Enough of mercy Sri Rama; without delay the fiend must die, at nightfall and at nights such giant foes are hard to slay they become ten times more powerful than during the day, kill her now.” Skilled in hitting the invisible target by directing his shafts in the direction of the sound, Sri Rama thumped the ogre in the breast with a crescent shaped shaft. Struck with lightning speed and surest aim, sorely wounded the ogre Tataka fell upon the earth and died. Highly pleased with the death of Tataka; Indra as well as all the Gods said to Viswamitra, we are pleased with this deed of Sri Rama’s boundless might; bestow on Sri Rama the knowledge of missiles of unfailing prowess and great might. Cheered up by the death of Tataka, Viswamitra said to Sri Rama, “After spending this night, next morning we will go to my hermitage. Having disposed Tataka, and applauded by host of Gods, Sri Rama spent that night in Tataka’s forest, the forest when freed from this blight shone like the famed pleasure garden of Kubera, the God of Wealth.

29. The celestial arms:

Having reposed well that night Viswamitra, the glorious saint unpolluted from any earthly taint addressed Sri Rama in pleasant serene accents, “O scion of Raghu, now I will bestow all the heavenly arms to you, the weapons I have learnt to wield, I give to you as an assurance of my love to you, with these arms you will conqueror all those who oppose you, receive these weapons from me. I deliver to you, the ethereal weapons of vengeance; fate; virtue; awful might; thunderbolt; sharp and dreaded Siva’s trident; the dire Brahmasira and Aisika(a missile employed through the medium of reed). O charmer of the foes I bequeath to you two clubs one alluring and another pointed and glowing; I also bestow on you a missile presided by Lord Siva and another presided by Lord Narayana; as also the dreaded net of destiny and the noose of justice; for your use. I give to you the weapon presided by fire; the wind god’s dart; as also two spears named invincible and pure, I also confer on you the weapons of the fiends. Facing east saint Viswamitra imparted to Sri Rama string of mantras, sacred texts capable of invoking the missiles unexcelled by others; the missiles which cannot be easily retained in one’s memory even by Gods. Even as sage Viswamitra was silently repeating the mantras all the missiles, each in visible form and frame appeared and spoke to Sri Rama, “We are prepared to do all that you would have us to do. May good betide you?” With joyous heart and eager hand Sri Rama received the wondrous band and commanded them, “Appear in my mind whenever I think of you.” With appropriate reverence to the great sage Viswamitra; the glorious Sri Rama got ready to proceed further.

30. Inexplicable clout:

Having received the mysterious arms and proceeding on his way along with the lord of mighty weapons (Viswamitra); Sri Rama addressed the austere sage, “In possession of these arms I cannot be harmed even by the Gods, I now long to gain the powers that can restrain these arms.” While Sri Rama was thus speaking the great ascetic Viswamitra forthwith taught the worthy recipient Sri Rama the mantras capable of calling back the released missiles. The austere sage identified the names of the great the supernatural powers who restrain the deadly weapons. Saint Viswamitra told Sri Rama, “You receive from me correct and well-known weapons named Custodian and Evolution, these are quick paced, Forestalled-head and Sagging face these weapons are visible and invisible, the weapons of thousand eyes, ten-headed and hundred faced, these and other weapons.” Sri Rama the fit recipient of these and the other glorious missiles capable of assuming any form at will; the missiles invested with ethereal and effulgent personality; Sri Rama received them from the Saint Viswamtra. These mysterious arms, all endued with heavenly form spoke to Sri Rama, “We are here instruct us what we can do for you.” Sri Rama replied to them, “For now depart, but when I call you to assist, you should aid me in my hour of need.” Responding to Sri Rama’s command they said, ”yes” and as a mark of reverence went around Sri Rama clockwise. While continuing to move along with the sage Viswamitra, Sri Rama saw a cloud like forest near the mountain side full of pleasant aspects and charm, where deer were at play and birds singing sweet, Sri Rama asked the Sage as to whose hermitage was that?

31. History of Siddhasrama (The perfect hermitage):

In response to the question of Sri Rama the glorious sage replied, “Originally the place was called the grove of the Dwarf; (Lord Vamana); Lord Vishnu whom the Gods adore for holy thoughts, austere rites and penance made his dwelling in this forest; upon successful conclusion of the austerities the grove got the name Perfect (Siddhasrama). It was during this period the grandson of Prahlada and son of Virochana, king Bali having thoroughly conquered the hosts of Gods ruled over the kingdom of Indra and gained sway over the three worlds. In vanity Bali initiated a sacrifice, in dread the Gods personally met Lord Vishnu in this hermitage, made their plea, ‘Bali has now begun his sacrifice, the demon king is bounteous to everyone; whatever, whenever or however the suppliants seek, he grants them all that they seek. O Lord Vishnu by recourse to illusion assume dwarfish form (Vamana is the fifth of the incarnations) please serve our best interests, liberate us from fear and danger.’ Around this time Sage Kasyapa accompanied by his wife Aditi, appeared before Lord Vishnu and sought from the lord, “You are with my austerities, O sinless Lord assume the role of son to me and Aditi and render help to Gods, who are stricken with grief over the loss of their kingdom.” By your grace and your holy presence this place will be known as Siddhasrama, the glorious god took his descent through Aditi assuming the form of Divine dwarf. The God, in dwarflike shape appeared before Bali and claimed only three steps of land from him. (Three steps is a solar allegory, Vishnu is the sun, the three steps being his rising, culmination and setting.) Having obtained his boon Lord Vishnu’s form began to increase in size; with one mighty stride he measured the whole broad earth from side to side; with the next step he spanned the firmament, and the third through the heavens he went and the demon king was buried to the nether world and universe restored to Indra’s rule.” Having said so, with great delight taking Sri Rama by the hand, the sage Viswamitra entered the vicinity of the hermitage. Seeing Sage Viswamitra come after a long time the hermits living therein paid their homage to Viswamitra and his two distinguished pupils. Having rested a while the two princes submitted to Viswamitra, “Go through the ceremony of consecration this very day. Let this Siddashrama prove to be an abode of success and let your word that the ogres deserved to be killed by me come true.” The eminent Rishi Viswamitra forthwith went through the ceremony of consecration. Sri Rama and Lakshmana reposed that night with calm and composed mind; at dawn they offered prayers to the morning twilight and proceeded to greet the glorious sage.

32. Viswamitra’s sacrifice:

Sri Rama and Lakshmana the all conquering pair of royal race addressed the scion of Kusa, Sage Viswamitra, “Please tell us when we must repel those rovers of the night, as we are keen not to let the moment getaway unnoticed.” His committed devotees answered, because saint Viswamitra, had begun his Diksha, (certain ceremonies preliminary to a sacrifice) and will observe strict silence; vigil was to be kept for six days and nights. Disregarding sleep in order to protect the sacrifice of the holy sage from blight the princely pair kept strict vigil for the duration of the ceremony. Five days of vigil was uneventful, on the sixth day around the effulgent fire at the altar with pieces of flower and wood stood sage Viswamitra and other priest proceeded with the sacrifice amid recitation of the holy texts. Sri Rama spoke to Lakshmana thus, “Now is the time to be on the lookout, thus far the fiend foes have been kept away from mischief, before the close of the day grim battle with foes awaits us.” As Sri Rama was thus speaking there arose a loud and fearful holler in the sky, skilled in sorcery two monsters Maricha and Subhahu rushed towards the sacrificial square in pursuit of their ruinous path, provoking Sri Rama to proclaim, “Lakshmana these fiends, the man-eaters; foul of mind; shall flee before my mortal weapons like clouds before the wind,.” He then swiftly smote Maricha on the breast with a missile that flung Maricha a distance of one hundred leagues in the mid-ocean where Maricha convulsed throbbing, but was breathing; a radiant shaft flung at the breast of Subhahu killed him; yet another missile presided over by the wind-god, saw the overthrow of other demons. Thus all the fiends that interfered with the performances of sacrifices and the sacrificial proceedings disturbers of each holy rite were eliminated. The mighty sage addressed Sri Rama, “You have obeyed my will, my joy is now complete and this retreat which was perfect before is now more perfect, in other words the renown of this ashram as Siddhashram (achiever) too is justified; it is the hermitage of fulfillment.”

33. Break of journey on the bank of Sone:

Delighted on having achieved the task in the shape of protecting the sacrifice of Viswamitra; the two princes Sri Rama and Lakshmana spent that night fully contented; the following morning after completing the morning rites, they first greeted the resplendent like the burning fire, holy sage Viswamitra and made the following noble submissions, “We stand before you like true servants, command us as to what you would have us to do.” The saints led by Viswamitra answered thus, “A noble sacrifice is planned by Janaka the king of Mithila; we shall go there to see that sacrifice and also there you must see the wondrous bow of exceptional might, it is vast as well as splendid. This bow was given by Gods as a reward for the sacrifices performed by Janaka, and no giant nor fiend nor God can string this bow and as such the task for human beings is all the more harder, the mighty kings at various times have tried in vain to lift and string the bow. This tremendous bow is preserved and worshipped in the royal palace with sandal pastes and incense sticks emitting the smell of aloe-wood; Sri Rama answered “So be it,” and readied himself to accompany the imposing saint and the host of Rishis. After taking leave of the sylvan deities, they proceeded from Siddhashrama to the northern banks of river Ganga beneath the snowy Himalayan Mountains. Having travelled a long distance, Viswamitra the princes and the host of hermits accompanying him broke their journey on the banks of river Sone. After bathing in the river and completing the evening rituals, the glorious Sri Rama, sitting before the renowned saint, sought to know from him all about this land which was graced with wealth and bliss, and the sage proceeded to tell all about the place.

34. Sage Viswamitra’s answer:

There was an abstemious king born of Brahma called Kusa; he was just and faithful to his vows; he venerated righteous men. Through his admirable queen he had four exceptionally valiant, virtuous, veracious, sons named, Kusamba, Kusanabha, Asurtarajasa (Amurtarajasa) and Vasu. The father, Kusa advised his sons thus, ‘The duty of the prince is to give protection to the people and this in turn will confer lasting merit on the sovereign.’ The princes earnestly heard their father’s words of wisdom, each of them set out to lay the foundation for a city; the famed prince Kusamba founded the city of Kausambhi, while the pious, just, and wise Kusanabha built the city named Mahodaya, the present day Kanauj. Asutarajasa built the city named Dharmaranya, and Vasu built the foremost of the cities named Girivraja the modern day Rajgiri. The capital city of Girivraja is Vasumati and the five hills which we see around cast their enchantment, justifying the appellation, Girivraja. The river Sone flows like a garland in the midst of these hills; this fertile land where we now stand, Sri Rama, was once the high souled Vasu’s land said sage Viswamitra. The noble sage Kusanabha married celestial nymph Ghritachi the couple gave birth to a hundred daughters, all pretty faced, blessed with charisma and loveliness. When the Wind-God saw the young maidens of immaculate shape and most fair of demeanor he shrieked, ‘ I love you all sweet girls, give up the thought that you are human beings and be my sweetheart, a brief span of youth is a fickle thing; be my wedded wives and you will obtain un-decaying youth and will become immortal.’ The hundred surprised girls scoffed at the offer of the wind god and said, ‘O Wind God we know your supremacy, we can bring you down from your exalted position by pronouncing a curse on you; we are anxious to preserve our ascetic glory, we do not intend disregarding our veracious father who is our supreme deity, he alone shall be our husband whom our father will give us away in marriage.’ Angered by the insolent and defiant reply extremely irascible wind god entered their bodies and distorted their limbs. Perplexed to see the beloved and most charming girls deformed, the king Kusanabha miserable at that moment, made inquiry; heaved a deep sigh; then composed himself to hear their reply

35. Marriage of Kusanabha’s daughters:

The noble daughters of Kusanabha narrated their tale of misfortune thus, ‘the Wind God disdaining the virtuous path, moved by passion, straying into the evil conduct, sought to disgrace us. Our counsel to the God of Wind was ‘we are neither free nor uncontrolled, so first obtain our father’s consent before approaching us and if we offended you; no transgression is meant by us; disregarding our submission wind god inflicted this on us.’ King Kusanabha distressed with grief comforted his daughters to bear their fate and said, ‘When the blow is inflicted by the Gods, the affliction is hard to sustain. When men give vent to their anger, it is the patience of the women which is her ornament is praised. Forbearance exceeds all prices, it is alms, truth, sacrifice, virtue, and fame also it is the forbearance that holds the earth, now daughters go to the gynaeceum.’ From the time the wind god inflicted the punishment on the maidens this place is famously known as Kanyakubja (the city of bent virgins) or the modern day Kanauj. King Kusanabha discussed the question of marriage of his daughters with his counselors. There lived in those days an exceptionally glorious, virtuous sage named Chuli, who spent his time on austere tasks and a Gandharva girl Somada child of Urmila served for a long time saint Chuli with reverence. One day delighted sage Chuli said to Somada, ‘I am highly pleased with your guiltless services, what can I do for you.’ Delighted Somada spoke to the sage thus, ‘I am unwed nor shall I be the wife of anyone, you be pleased to grant me a pious son by dint of your drear penance.’ Saint Chuli granted Somada’s prayer, conferred on her a mind born son, known by the name Brahmadatta (meaning given by Brahma); he lived in royal grandeur in Kampilya. Kusanabha made up his mind to give his daughters in marriage to Brahmadatta, calling Brahmadatta, the ruler of the earth Kusanabha gave away in marriage all his hundred daughters in marriage to him. The moment Brahmadatta’s hands touched the maidens in the course of their wedding, the girls were cured of their deformity and Kusanabha experienced joy. After the marriage rites were completed Brahmadatta and his wedded wives went back to king Brahmadatta’s capital city much to the delight of his mother Somada.

36. Viswamitra’s ancestry:

Brahmadatta having left with his wives, Kusanabha who had no male heir, embarked upon a sacrifice with intention to procure a son. While the sacrifice was on, Kusa; Kusanabha’s father, and son of Brahma prophesied to Kusanabha thus, ‘A most pious son, Gadhi by name will be born to you and through him you will gain lasting fame; having spoken thus Kusa withdrew to the realm of Brahma.’ With the passage of time, as foretold by the high souled Kusa, in reality Gadhi was born to Kusanabha. Gadhi is my father, I have an elder sister Satyavathi who was wedded to the sage Richika, she was ever faithful to her husband, and on the death of her husband she ascended the heaven in human frame. Later on my high souled sister turned into a most beneficent and delightful river Kausiki (Kosi); coming down from Himalaya as pure celestial stream to purify and confer merit on those using it and this queen of the rivers is thus doing good to the world. The devout and holy Satyavathi who was established in the high merit of honesty is still existent in the form of Kausiki, the foremost of the rivers and I had been leading a life of self discipline on the banks of river Kausiki because of my love for my sister. Fastened to a vow I left the banks of Kausiki and arrived at Siddashram where by the dint of your glory I got accomplished of my purpose. Mighty prince Rama I have told my ancestry, it is now late in the night, now go to sleep. Stimulated to be in admiration on hearing the family history of sage Viswamitra, the other Rishis, Sri Rama and Lakshmana to avoid torpor, fell asleep


37. The origin of Ganga:

Having reposed that night on the banks of the river Sone, the following day at dawn responding to Sage Viswamitra’s instructions, Sri Rama finished his morning ablutions; followed the path tread by the pious hermits while crossing the river Sone. Having traversed a long way the sages, Sri Rama and Lakshmana were all joy on spotting river Ganga, foremost of all the rivers. The party comprising the sages and the royal brothers broke their journey on the banks of the River Ganges (Jahnavi) frequented by swans and cranes, whose waters confer merit on all those who visit them regularly. They bathed here, paid due oblations to sacred fire as ordained in the scriptures, and they all sat on the ground. On Sri Rama asking Saint Viswamitra to narrate the three pathed Ganga’s tale the sage recounted both the birth of Ganga and her growth in these words, “Himalayas the mighty lord of the mountains, is also the storehouse of minerals, the deity presiding over the Himalayas is the Himavan; Mena the charming consort of the deity presiding over the lord of mountains; was blessed with two daughters unsurpassed in beauty; the eldest was Ganga and the other Uma. O scion of Raghu, Ganga is the foremost of the rivers and Uma is the Goddess; they are the two well known daughters of Himavan and are greatly praised by the entire cosmos. The celestials with the intention of accomplishing through Ganga the purpose of gods, requested Himavan to yield Ganga. Only on considerations of piety, according to which the solicitation of a supplicant is not to be rejected and out of consideration to the welfare of the three worlds, Himavan gave Ganga in adoption to the God. Ganga is capable of purifying the worlds, also could slice her way through the air and subterranean region, and wander freely. The other daughter of Himavan; Uma; whose only wealth was austerities in the shape of meditation of Lord Siva; was given in marriage to Lord Rudra. Dear Sri Rama I now narrate the three fold course of Ganga, in the first place it rose into the sky along with the Gods who took her to heaven, then the celebrated Ganga rose to the realm of the Gods, in the enchanting form of Mandakini (the heavenly stream visible in the form of milky way) and lastly assumed the form of an earthly watercourse capable of ridding the world of its sins,” in this way all that is to be said of the holy Ganga was described by me.

38. The other daughter of Himavan, Uma:

After sage Viswamitra concluded his narrative, the scions of Raghu again addressed the sage, “O holy Sir, you have narrated the exceptional account of Ganga that confers merit on those hearing the same. O knower of the Dharma please gives us the detailed account relating to her celestial and earthly calling.” The holy sage then proceeded to give a very detailed explanation. “Seeing Goddess Parvati by his side, Lord Siva noted for his asceticism devoted himself to the delights of conjugal bliss extending over hundred celestial years. (One celestial year roughly equals 360 human years) All the Gods with Brahma as their leader addressed to Siva the following prayer, “The world or the inhabitants therein will not be able to bear your Glory in the shape of your progeny; therefore rich as you are in asceticism, in the form of oneness with Brahma please practice austerities with your divine consort.” Lord Siva accepted the prayers and added a proper receptor shall receive the vital fluid which is by now dislodged, shaken from its seat, the God of Fire who feeds on sacrificial offerings, received the same. However Uma the daughter of Himavan was furious and pronounced an imprecation on all Gods in words such as “let your wives remain issueless from today,” and to the Earth her curse was “O evil minded lady you will have multiform surface, you shall not have the delight of having a son.” (The demon Naraka the son born of the union of Mother Earth with her consort Lord Vishnu manifested as Boar was killed by Lord Krishna). Lord Siva with his consort took to asceticism on the summit called Himavatprabha in the northern appendage of the celebrated Himalaya; now hear from me the story of the origin of Ganga.

39. Birth of Karthikeya through Ganga:

While Lord Siva and Goddess Uma were practicing austerities, the God of fire as the leader and accompanied by the Gods with their ruler Indra, approached the Brahma, the progenitor of the entire creations; seeking a commander for their forces with the intention of doing good to the world. Comforting the Gods, Brahma assured the Gods; ‘Uma’s imprecations shall be observed unobstructed and at the same time a son capable of subduing his enemies shall be caused to be born to the heavenly Ganga and the God of Fire. Holy Ganga will account the son as hers and this belief of hers will be accepted by her sister Uma.’ Heeding the plea of the Gods heavenly Ganga assumed an ethereal living form and the God of Fire impregnated her. After that Indra and the host of other Gods arrived at an understanding that the babe would be the son of all of them and the boy will be celebrated in all the three worlds as Krttikas and this effulgent boy was named Skanda (from the root Skand to flow). In due course of time, the exceptionally glorious Skanda with due ceremony was installed as commander of the celestial forces. O Sri Rama a detailed discourse on the advent of the son of Siva ;(Kumara) was told by me , the reader as well as the listener of this discourse acquires spiritual merit.


40. Narrative of King Sagara:

The holy saint Viswamitra went on to describe to Sri Rama about the pious monarch of Ayodhya, Sagara. King Sagara had two wives, the eldest wife who was from youth, famed for piety, love of truth, was the daughter of the king of Vidarbha, and was known by name Kesini. His second wife was Sumati unrivaled in beauty was the daughter of sage Aristaneni and a sister of Suparna (Garuda). King Sagara was issueless and longed for progeny. With his two queens the monarch went to Himalayas and spent his time in fervent penance to propitiate Sage Bhrugu, the mind born son of Brahma. The saint Bhrugu pleased with the devout austerities conferred a boon on Sagara, he said, “One wife of yours will bear you a son that will perpetuate your race and the other will give birth to sixty thousand sons.” To the queens the saint said, ”Yourselves O queens; freely use your discretion and decide who shall choose one and who many.” Kesini for her part preferred in the presence of the king, a son that would perpetuate the line and thereafter Sumati, Garuda’s sister sought sixty thousand sons full of might and fame. Time passed by and the elder/senior queen bore a son known by the name Asamanja, and Sumati brought forth a foetus shaped like a bitter gourd, and when the gourd split up sixty thousand babes emerged from it. All these babes were incubated and nurtured with care till they attained strength, gallantry and youthful charm. The eldest prince Asamanja born to queen Kesini was a terror to his foes, was brought up with care, but turned up of sinful conduct tormenting pious men, he was intent on doing harm to the citizens, he caught hold of infants’ everyday and threw them into the waters of Sarayu; and heartily laughed in cruel glee on seeing the infants being drowned. King Sagara exiled his son Asamanja, but the valiant son of Asamanja; Amsuman was the beloved of all people. After the lapse of considerable period of time king Sagara made a resolve to perform a horse sacrifice, with the help of his family priests who were well versed in the lore.

41. The steed stolen; the earth cleaved:

Absolutely delighted to hear the speech of the refulgent sage Sri Rama sought to know in detail from the holy sage how the sacrifice was performed by King Sagara.(the forefather of Sri Rama). Sage Viswamitra narrated the details to Sri Rama in these words, “The sacrifice was performed in the region situated between the Himalayan and the Vindhya Mountain ranges called the Madhyadesa or the middle region. The land between these two mountains from the eastern to the western sea is called by the sages as Aryavartha, meaning the seat of the praiseworthy men; this land is considered best for holy rituals. The Sanskrit Indians called themselves Aryans which means respectable, noble. Having prepared for the sacrifice, Amsuman the grandson of Sagara, played the role of attending the sacrificial horse, during its wandering. On the day of liturgical ceremony, Indra assuming the role of an ogre stole the sacrificial horse. King Sagara aware of the scathe and woe which descends when the sacrifice is thus impeded, summoned his sixty thousand sons and ordered them to explore the earth, shore to shore, pursue the robbers, track and bring the steed back. Obedient to their father’s command, the sons engaged themselves in unflinching toil, were engaged in earnest search and in the process started cleaving the earth with their matchless strength and ire, thus killing innumerable creatures that came their way; suspecting that whosoever comes before them has interfered with their sacrificial performance. Gods including Gandharvas, demons and nagas ill at ease and trembling sought the mighty Brahma’s grace and protection from the ire of the sons of Sagara.

42. Kapila’s curse:

The excavation of Earth takes place in every Kalpa; Vasudeva’s clairvoyance saw the cleaving of the Earth and the fate of Sagara’s sons.Lord Brahma having graciously listened to the tale of fear of the Gods replied to the terrified Gods, “The wise Vasudeva (a name of Vishnu) regards the earth as his bride and guards the earth in the form of Kapila. (Kapila is one of the names of Agni God of fire.) His wrath will fall on the Sagara’s sons; he will reduce them to ashes.” After been freed from fear the thirty three Gods (eight Vasus, eleven Rudras, twelve Adityas, and the two Ashwinikumaras) returned to their celestial abodes. In the meantime Sagara’s sons acting on their father’s orders dug the earth deeper and deeper proceeding from East to South and from West to north; not leaving a spot unsearched. When the far-reaching search turned futile the sons approached and sought their father’s further instructions, and the father instructed his sons to break open the earth; pursue the robber by further excavations, and return only when the steed is traced and the robber killed. Obedient to their fathers command all the lofty souled, strong, bold, princes of wondrous verve continued to tunnel the Earth, they dug the Earth deeper and deeper; as an outcome of that effort they saw on the eastern quarter the vast immortal elephant Virupaksha sustaining on its head the earth with its woods and hill. On every occasion when induced by fatigue this mighty beast shakes his head for relief, it is when the earth quakes. Going round this beast clock-wise as a mark of respect, and continuing with their task, moving from east to south they now saw the marvelous mighty elephant Mahapadma holding on its head the earth. Surprised at the sight of this awesome elephant the sons of Sagara reverentially went round the elephant from left to right and continued to cleave the western region where they saw the mighty elephant Saumanas, they respectfully went clockwise around this elephant. Proceeding north they saw the mighty Bhadra guard that quarter. Progressing with their digging in the north-eastern direction the sons of Sagara saw the sage Kapila, the eternal manifestion of Lord Vishnu; as well as a horse grazing not very far from that glorious sage. Perceiving the glorious sage as the thief they rushed to him with ferocity and cried aloud STAND VILLAIN STAND. Expressive of contempt Kapila forthwith uttered the Avaunt! Avaunt! The very next moment all the Sagara’s sons were scorched and they lay in heaps of ashes. (On a very careful reading of this story it appears this refers to the volcanic phenomena of nature. May be Kapila, very possibly be the hidden fiery force which suddenly bursts forth in volcanic effects upon nudging. In the days of the yore, the Gods fought with the Titans in the East, South, North and West and were defeated in all these directions and when the Gods fought the Titans in the North Eastern direction they did not suffer defeat, hence this direction is called Aparajitha meaning unconquerable.)

43. Ansuman completes successful search of the steed:

Wondering at the cause for the delay in the return of his sons, Sagara addressed his heroic accomplished, fearless, grandson Amsuman to trace the whereabouts of his sons, or Ansuman’s uncles as well as also track the robbers of the horse. He advised Amsuman, ‘living beings inhabiting the subterranean regions are gigantic of body and of great prowess. You pay respect to the reverend and kill the foes that check your way and to guard yourself against physical attack, you are to carry your sword and bow.’ Obedient to his grandsire, the courageous and enthusiastic, Amsuman with swiftness, reached the underground passage dug by his uncles and saw one of the four elephants of exceptional strength and size of tremendous weight; venerated by Gods, fiends and all living creatures, guarding one of the four quarters. Walking clockwise around that elephant he enquired on the welfare of his uncles, the whereabouts of stealer of as well as of the sacrificial horse he got as reply, ‘you the son of Asamanja, accomplished of purpose you will soon return with the horse.’ Cheered with the grateful answer, lighter in mind, he continued his search and was rewarded with similar answers from the elephants guarding the three other quarters; finally he reached the place where the ashes of the sons of Sagara lay in a heap. Distressed, deeply afflicted, agonized he mourned for his uncles and wanting to offer water as oblations to his slain uncles he found no water in sight; not far from him Amsuman also sighted a horse grazing there. His penetrating vision sighted Garuda, the son of Kashyapa and Vinata, the other maternal uncle of his uncles. Seeing Amsuman grieve, Garuda told Amsuman, ‘Your very mighty uncles were burnt to death by Sage Kapila, you are not to grieve for the death of your uncles nor offer earthly water to the departed souls. When the waters of the river Ganga; the elder daughter of the lord of snow, (Himavan), washes this heap of ashes; soaked by waters of Ganga the souls of the sixty thousand princes will attain the celestial plane. O valiant prince; proceed homeward taking the horse with you and ensure the completion of your grandfather’s sacrificial offering.’ Amsuman swiftly reached his grandfathers capital with the steed, he recited accurately the mournful story to the king. The king performed the sacrificial ceremony as decreed by the texts at the consecrated spot, and returned to his capital. The king was in contemplation for a long period of time to bring river Ganga down to the earth but found no plan during his long reign of thirty thousand years thereafter the monarch went heavenwards. The death is the law of fate, according to which one who is born must die sooner or later, after one has played the assigned role.

44. Amsuman and Bhagirath continue in succession the askesis:

On Sagara’s death O Sri Rama the people desired his virtuous grandson Ansuman to fill the throne and the grandson proved to be a great monarch, he ruled the kingdom without blemish. Amsuman was blessed with a capable son Dilipa to whom he handed over reigns of his kingdom and embarked on severe austerities with the object of bringing Ganges to the terrestrial plane. Amsuman practiced his stern austerities on the charming Himalayas, his efforts of over thirty two thousand years remained ineffectual, and he too bowed to the law of fate. Exceptionally great Dilipa who succeeded Amsuman, could not arrive at any method of bringing down Ganga in his lifetime, due to his judgment being clouded with sorrow. After a glorious reign of thirty thousand years O! Scion of Raghu, failing on the question of deliverance to his forebears, Dilipa too ascended the heavens after installing his remarkably glorious son Bhagiratha on the throne. Emperor Bhagiratha a royal sage was issueless, he was desirous of progeny, and was intent of bringing down Ganga. He assigned the reigns of his kingdom to his ministers and practiced austerities of the severe kind, at Gokarna a summit of the Himalayas. Bhagiratha conducted his austerities with upraised arms, in the midst of fires in four quarters and blazing Sun overhead, in rainy seasons the cloud was the roof, and in winter he braved the chill, he thus endured this severe penance for thousand years, breaking his awful fast once in a month. Pleased with the rigorous penance, Brahma the lord of living beings, with host of other Gods descended on the royal sage Bhagiratha to confer on him a boon. Bhagiratha sought two boons from Brahma, one the descent of Ganga to wash the ashes of his grand uncles and as a result thereof they attain the everlasting heavens; his other ask was a male progeny to prevent the extinction of the Ikswaku race. The progenitor of the created beings spoke to the sage, “I grant your prayers O monarch, invoke the assistance of the deity Lord Siva to lend his support to hold Ganga in the mid descent, for the earth alone cannot sustain the fall of Ganga when hurled from the celestial plane.” Having said this, the God and the Maruts (Wind gods) went heavenwards.

45. Contented Lord Siva consents to receive Ganga on his head:

Bhagiratha commenced an askesis to please Lord Siva, by foregoing sleep, standing still on one toe, with upraised arms, and having only air for food. Pleased with the drear penance Lord Siva said to Bhagiratha after a year, “I am gratified, I will receive on my head Ganga the daughter of Himavan,” and he bade Ganga to descend on the earth below. Ganga venerated by all, distended into a powerful watercourse, descended on Siva’s head, with awful might, she haughtily thought, “with my entire flood I shall send Lord Sankara whirling to the depths of Hell (Patala).” Enraged to perceive the arrogance of Ganga, Lord Siva decided to conceal her for several years in the midst of his colossal matted locks; bewildered Ganga did not find an egress and continued to meander on Lord Siva’s head. Bhagiratha saw this and began his dire penance anew and Lord Siva for the sake of Bhagiratha set Ganga fall into Bindusara (a lake in the region of Himalaya attributed to Brahma). While the river was being released it got split into seven streams three comprising Hladini (Gladdener), Pavani (Purifier)and Nalini (lotus clad) that ran in the easterly direction whilst Suchakshu (the fair eyed) Sita and Sindhu flowed in a westerly direction the seventh of them forthwith followed the chariot of Bhagiratha. Thus the holy river Ganga descended from heavens to the head of Lord Sankara and down to the earth; and justified the appellation Tripathaga or the three fold path, on the earth’s surface the water of Ganga meandered along with a tremendous clamor. Eager to see this outstanding descent of holy Ganga on the mortal plane, Gods, sages, bards and all in a long array sped in their aerial cars to where Bhagiratha led the way. Ganga is acclaimed the best of floods, queen of rivers, for it sparkles in divine burnish and whose waters rid those who come in contact with it of all sins as it is sanctified by the touch of Lord Siva. The illustrious Ganga followed the path of Bhagiratha on its earthly course, on its course it perchance inundated the sacrificial ground of the high souled Jahnu, who by dint of his yogic power, drank up all the water of Ganga to check the perceived pride of Ganga. Moved by the pleas of Gods, Rishis, Gandharvas, bards, celestial nymphs and all Jahnu, discharged Ganga through his ears; hence Ganga is also spoken of as a daughter of Jahnu and called by the name of Jahnavi. Ganga again followed Bhagiratha’s chariot and forced its way to the penultimate subterranean region for consummating the feat of Bhagiratha that is the deliverance of Sagara’s departed sons.

46. Glory of reading and hearing the descent of Ganga:

Followed by Ganga he reached the depths to where Sagara’s sons had dug their way and then on to the lowest stratum where his great grand uncles lay reduced to ashes. When their ashes were thoroughly washed by the waters of Ganga, Brahma the lord of the created beings spoke to the king as follows, “O prince, the sixty thousand sons of Sagara have all been set free from damnation; they ascended the heavens and will be venerated there like Gods. Now this Ganga will be your eldest daughter and will be widely known by the name (1) Bhagirathi derived from Bhagiratha, (2) ) Tripathaga because it carves its way through the three spheres, viz. heaven, earth and the subterranean, (3) Divya a heavenly stream. O ruler of men offer water of the Ganga to all your granduncles, and implement the vow undertaken by your forefathers and yourself by offering them the water of Ganga. This ambition of bringing Ganga down to the mortal plane was not realized by (1) Sagara, who was the foremost of pious souls and who enjoyed exceptional glory, (2) Amsuman a royal sage invested with glory and had no parallel in the world in asceticism (3) Dilipa the sinless prince. This vow is implemented by you, Bhagiratha,” so said Brahma and ascended to his heaven. The royal sage quickly paid his libations to his ancestors and to the joy of his subjects he returned to his regal city to rule his ancestral state. O Sri Rama thus at length I (Sage Viswamitra) narrated the tale of the holy Ganga, the river Ganga is fit for bath all round the year. The reward for listening to this story of descent of Ganga on the mortal plane is conducive to longevity, fetches wealth and renown; ensures birth of a male issue; the man who narrates the descent of Ganga feels gratified and gains the kindness of the Gods and attains all desired objects.

47. The quest for nectar:

The scions of Raghu addressed the holy sage, “Breathtaking is the account of how the blissful Ganga descends from the firmament, how she flows through the land and fills the sea. Musing upon your exceptional recitation the night has fled in a trice, that which was most worthy of hearing has been listened to, you have charmed us with your words of wisdom on this ancient narrative.” The next day after the conclusion of morning rituals Sri Rama addressed the sage, “Holy Sir, let us go over to the bank of the river, Risis on coming to know of your arrival have sent a boat to ferry us.” In response to Sri Rama’s submission, Viswamitra, the hosts of seers, together with the two scions of Raghu hastily proceeded to the barge and reached the opposite bank of the river, conveyed their salutations to the saints who had come to receive the distinguished visitors. The best of the holy sages together with the princes and the other sages hurried to the divine and enchanting city Visala. To satisfy the inquisitiveness of Sri Rama, sage Viswamitra proceeded to narrate the glory of Visala, “The extraordinary tale of Indra linking to the foundation of Visala relates to the first or Golden Age, before the Krita yuga in the famous Satya yuga. Diti and Aditi were the wives of lofty souled Kasyapa and mothers respectively of Titans and Gods. The very mighty the sons of Diti and Aditi were powerful and exceptionally pious. A thought preoccupied these high souled beings, “How can we be eternal, untouched from old age and sheltered against woe.” The counsel of the wise was to churn the milky sea and to quaff the life bestowing immortalizing drink obtained from it. This planned they seized the serpent king Vasuki for their churning string and mount Mandara the churning rod, and the Gods and the demons possessed of infinite strength started churning the ocean with all their heart and soul. After a thousand years of churning the head of the serpent that was being used as a churning string began to bite the rocks and shed deadly venom (Halahalas). Bursting like a mighty flame a pestilential poison began to consume the whole universe. The Gods thereupon prevailed upon Rudra through Sri Vishnu to save/protect them. The mighty lord Siva for his part swallowed the deadly poison as though it was nectar and departed to his realm. The host of Gods and demons with determination and resolve kept churning, but mount Mandara that served as their churning rod sank into the subterranean (Patala). The Gods including the Gandharvas extolled the destroyer of demon Madhu (Vishnu) to lift up the mountain Mandara from the depths of Patala. Lord Vishnu assumed the incarnation of Divine Tortoise, lay at the bottom of the ocean and supported the mountain on his back. Holding the top of the mountain with one hand Lord Sri Hari took his position in the midst of Gods and ranged among the immortals joined in the churning of the sea. After close to a thousand years of churning; from the ocean arose a gentle sage Dhanvantari, (the physician of the Gods) with a staff and can (Kamandalu). From the cream produced as a result of churning the water, there emerged from the foam multitudes (sixty million) of damsels of captivating face and gorgeous frame. Born of foam and water these excellent young women were aptly called Apsaras (Ap meaning water rasa meaning cream). No God or Titan wooed them, refused to be accepted as wife by all they gave their love in common to all the Gods. Next there emerged from the sea, the deity presiding over spirituous liquor Varuni, a daughter of Varuna, seeking a husband. The demons (sons of Diti), did not marry Varuni but the gods (the sons of Aditi) accepted her as she was irreproachable; the gods felt thrilled due to their acceptance of Varuni. It is for that reason the sons of Diti came to be known as Asuras (those who do not take wine), and Aditi’s sons came to be known as Suras (those who take wine). Next from the foamy sea was released Uchaisrava the generous steed, Kaustuba the most valuable and the best of gems, and nectar. Over the nectar there arose a fratricidal war in which the heroic sons of Aditi fought with the sons of Diti, there ensued a colossal destruction of gods and demons, the demons got united with the ogres. The result was a fatal conflict, when the whole host of gods and demons approached destruction, Lord Vishnu in the form of a charming woman carried away the nectar and those who opposed Lord Vishnu in this conflict were eliminated in the encounter by HIM. In this terrible conflict the heroic sons of Aditi completely destroyed the sons of Diti and attained sovereignty. Indra felt delighted and ruled the three worlds.

48. Diti’s austerities:

Diti wild with grief told her husband Kashyapa, son of Marichi, ‘My children are dead, I now crave for a boy who may destroy Indra, I long for a powerful son who shall be born to me after prolonged austerities. My hopes depend on your blessings; do give a mighty son to slay fierce Indra.’ The glorious Kashyapa replied to the distressed Diti, “you prayer is heard, remain supremely pure for a full thousand years and a son shall be born to us who will take the life of Indra in the battle and whom the three worlds will serve with fear.” Having said this glorious Kashyapa as a token of care stroked his consort’s head and proceeded to resume his austerities. After Kashyapa’s departure delighted Diti departed to Kusaplava to practice an uncompromising penance. While Diti was thus practicing severe austerities Indra through his wealth of virtues rendered reverential personal service to her at all times and attended to all her wants. When only ten of the thousand years remained unfulfilled, immensely delighted Diti spoke to Indra, ‘Only ten more years of pain and toil remain, after that you will behold a brother, (who was sought by me for your destruction) will be born and you shall see the three worlds bow before him. A boon to that effect has been granted by your father when implored by me.’ Saying so Diti overtaken by sleep lay in an improper posture and seizing that occasion Indra by dint of his yogic power carved the foetus in the Ditis womb into seven batches of seven each. Diti aware of the happenings only said, the foetus should not be killed; out of deference to the remonstrance of his step mother the foetus was not killed. Indra emerged from his stepmother’s womb and sought the pardon from his venerable step-mother.

49. Sumati the contemporary ruler of Visala:

Though deeply distressed on account of her foetus having been split, Diti spoke in a mollifying tone to Indra, “This foetus has been split through my fault and no blame attaches to you; let us turn this occurrence beneficial to both of us. Let the seven batches of seven fill the place of wind gods and let the 7x7 sons of mine assuming ethereal form move in the aerial region in the form of seven belts of air and henceforth be widely known as Maruts. (Do not cry).” The names of seven belts of air are, Avaha, Pravaha, Samvaha, Udvaha, Vivaha, Parivaha, and Paravaha. Let one of these batches blow in the realms of Brahma, another in the realms of Indra and a third bearing the name of Vayu, known as celestial air, enjoying great fame blow in the aerial region. The other four batches of seven sons each will traverse the four quarters from time to time according to your directions. Hearing the appeal of Diti, Indra with suppliant palms replied, “Your children will bear the names planned by you, they will accept celestial forms, they will be freed from fear, sickness and age and will range the three worlds.” Thereafter the mother and the stepson ascended the heaven. Viswamitra said, “O Rama this is that territory Visala, formerly inhabited by the great Indra where he rendered service to his
votaress mother Diti; who achieved the end of austerities. In this region to a most pious son Alambrusa was born Visala, a blameless monarch built the town Visala, named after the monarch Visala. To Visala was born Hemachandra, renowned for might, his immediate successor great Suchandra. His son the famed Dhumrasva followed by royal Srinjay whose son the glorious and mighty Sahadeva to whom was born the highly pious son Kusaswa, who had an exceptionally glorious and mighty Somadatta widely known by the name Kakutstha. Somadatta’s son Sumati peer of Gods now governs Visala. By the grace of Ikswaku, the rulers of Visala, are of noble race, lofty souled and long lived. Tonight we shall repose here and go to see Janaka on the morrow. When the king Sumati was aware of the arrival of Viswamitra he quickly came with his priests and lords paid obeisance, worshipped him with suppliant hands inclined his head and spoke thus, “Since you the great Anchorite have deigned to come within my sight, High fate is mine and my bliss is absolute.”

50. Indra’s indiscretion; Gautama’s wrath:

After the exchange of mutual courtesies, the ruler of Visala kingdom, Sumati inquired from sage Viswamitra of the princes Sri Rama and Lakshmana, “O Sage these two youths born for happy fate, armed with the quiver, sword and bow, in appearance look alike, like the heavenly twins (Aswins) and in stature, port and mien, they look like two Gods descended from the celestial plane of their own free will. The royal two are on the threshold of youth, how and what for have they travelled on foot to this place, they have got on a tract so difficult to tread, whose sons are they?” Responding to the monarch’s call the best of hermits told him all from Siddashrama till the slaughter of demons. Sumati tended well the illustrious royal guests who remained rested there that night and the following morning pursued their way to Janaka’s Mithila. On the outskirts of Mithila Sri Rama spotted a desolate, rundown dense grove, a deserted hermitage, and inquired of the reverend hermit, “O Lord, I crave to know what hermit lived here long ago.” The holy guide then told Sri Rama in entirety of the hermitage, “Once this grove was most lovely, like heaven itself and was considered auspicious even by the gods. In this hermitage, sage Gautama pursued his ardent ascetic tasks with his wife Ahalya by his side. On a day when the sage Gautama was away, Indra in the guise of Gautama wooed Ahalya, and though Ahalya knew it was Lord Indra in Gautama’s disguise, drawn by love’s unholy fire she yielded to Lord Indra’s desire. While fleeing the hermitage, home returning anchoret Sage Gautama the best of eremites saw the thousand eyed Indra in hermit’s garb and cursed him thus , ‘Assuming my form, you have indulged in this folly, henceforth you shall be a sad and sexless thing.’ The curse being potent, the strength and divinity fled from Indra and his every nerve was dreary. Thereafter the fury of Sage Gautama turned to his wife and he imprecated her thus, ‘Disloyal spouse you shall in this grove with air being your food, lead a life in isolation and be invisible in form, and full of remorse remain lying on ashes. When Dasaratha’s child Sri Rama comes to this hermitage you will be absolved of blemish and become pure again. Your bliss and proper shape will be restored after you pay due respect to Sri Rama.” Saying so the holy sage Gautam went to the Himalayas and spent long years in sternest rites. Gautama for his part was robbed of his spiritual energy when he pronounced a great curse after being incited.

51. Ahalya freed:

Indra sought the presence of and spoke to the Gods headed by Agni as well as to the Siddas, Gandharvas and Caranas thus: “I hindered austerities of Sage Gautama, by exciting his wrath; thus the sage has been robbed by me of his spiritual energy; therefore he pronounced a curse on me. Since I have just served the cause of the Gods, therefore with the cooperation of hosts of seers and celestial bards you should all see me restored to my masculinity.” The celestial manes agreed unanimously; they decided that the sex organ be removed from a ram and implanted in the scrotum of Indra and thus restored virility in Indra. Such was Sage Gautama’s decree, illustrious contrite, the glorious Ahalya was concealed from the eye of man, god, and fiend, and also removed from the awareness of the Gods, and mortals till Sri Rama came to set her free. “O exceptionally glorious Sri Rama step into the hermitage of virtuous Gautama and redeem the blessed Ahalya who is invested with a celestial form.” With the holy guide at the head, Sri Rama and Lakshmana beheld the celestial lady Ahalya whose effulgence had been brightened by her austerities who was invisible pending the sight of Sri Rama now came within the sight of all. The scions of Raghu ecstatically clasped the feet of Ahalya, while she remembering Sage Gautama’s oath, received the princes with gentle grace and offered them all hospitalities. The nymphs and minstrels danced and sang, whilst the skies sent down copious showers of flowers, the gods in one voice echoed, “Excellent.” The celebrated Gautama, from whom nothing escapes his God like view, had returned to his hermitage felt happy, reconciled with his consort Ahalya, who now was cleansed from transgression and folly. After duly worshipping Sri Rama, the great ascetic Gautama resumed his austerities with his consort and Sri Rama proceeded to Mithila.

52. Janaka:

(Sita is taken as descended in the line of Janaka, a king of Mithila, Siradhadwaja by name, Janaka being his family title.) The princely heroic youths with Sage Viswamitra at the head took a path in the north eastern direction, reached the sacrificial ground of Janaka, the king of Mithila. Heeding the submission of Sri Rama the great sage Viswamitra chose a sequestered spot, away from the crowd, close to copious water as his lodge. Immediately after becoming aware of sage Viswamtra’s arrival, the irreproachable, full of humility, the best of kings Janaka with Satananda; the eldest son of Gautama as the head of the priestly train proceeded in a hurry to greet the mighty anchorite as per scriptural regulation. Viswamitra received every tribute with dignity; he enquired of the welfare of the king, of the state, his health, and the progress of his rituals. With courteous words and his prayerful palms laid together the monarch offered seat to the grand anchorite and others in the train, and submitted as follows, “The fruit of my sacrifice has been attained by me this very day through the arrival here of your holiness together with all the other hermits at my sacrificial grounds. O Brahma Rishi please remain here for the period of twelve days, after that you will perceive with your clairvoyance the gods who appear in person seeking their share of the sacrificial gifts.” Enquiring of Sri Rama and Laksmana he asked, “ how and what for and whose sake , these two heroic youngsters who look like a pair of Gods descended on earth of their free will and have travelled on foot to this place, in sureness I wish to hear about the two gallant youths wielding exceptional weaponry.” The lofty son of Kusika replied, they are the sons of emperor Dasaratha, narrated the fearless journey through the forests of Tataka; the slaughter of the demons, and sojourn at Siddhasrama, their journey to Visala, the sight of Ahalya who now stands freed from taint and after coming to know of the famed bow their visit to Mithila. Having thus replied to Janaka, the exceptionally glorious sage Viswamitra went into silence.

53. Account of Ahalya’s deliverance and reality of Viswamitra:

Satananda the eldest son of sage Gautama, whose brilliance stood heightened with asceticism, was filled with wonder at the youthful sight of Sri Rama and Lakshmana, enquired from sage Viswamitra, “O great sage did you detail clearly to the glorious princes all about my glorious mother sanctified by penance and rituals? Did my glorious mother Ahalya the heiress of noble destiny, serve her noble guest with admiration; offer hospitality with woodland fruits to Sri Rama; who deserves to be revered by all by all created beings? Did Sri Rama’s remedial presence stay my mother’s blemish? Did you Sage Viswamitra tell the tale of sin, misery, and shame that befell on account of guilty God and faithless dame; did my hermit father receive my mother now cleansed from the taint of misdemeanor, did my father show respect to Sri Rama?” Viswamitra replied thus, “All I had to do was done, and the saint and his holy spouse were reconciled in much the same way as Renuka, the mother of Parasurama was reconciled with Jamadagni son of Bhrgu.” Now turning to Sri Rama, the sage Satananda said, “O scion of Raghu, Sri Rama, welcome is your arrival to this place, none else on the earth is more blessed than you to have Sage Viswamitra as your guide. The son of Gadhi is credited with accomplishments through his dint of askesis which cannot be visualized by others. He has attained the rank of Brahma rishi and is endowed with unique grandeur; he is the supreme resort of all.” Satananda went on to relate all about Viswamitra to Sri Rama in these words, “In earlier times there was a son of Brahma, named Kusa, whose son was the pious Kusanabha who was a friend of the right and foe of the wrong. To Kusanabha was born a son known by the name Gadhi whose fame never faded with the passage of time, and Gadhi’s exceptionally glorious son is the great sage Viswamitra. Sage Viswamitra was the most learned, a pious minded monarch, prompt in his duties, he subdued his foemen, and was devoted to the good of his people. The glorious king Viswamitra ruled over the earth for many, many years and on one occasion he collected his army with all its divisions went round the globe. In due course he came to the site of Vasishta’s hermitage. Vasishta’s hermitage glowed with trees, flowers, creepers, and was graced by the presence of Gods, demons, Gandharvas, Kinnaras, and also infested with hordes of wild animals of every description, was also frequented by Siddas and Charanas. The place was adorned with sylvan creatures that moved around without fear and the Rishis who conquered both their external and internal senses; these exalted souls lived on sparse food and stern penance, in glory they vied with the glorious Brahma. The mighty Viswamitra, foremost of the victorious, held the hermitage of Vasishta as the realm of Brahma.”

54. Meeting of Sage Vasishta and Viswamitra:

The mighty Viswamitra was glad when he saw the prince of saints Vasistha; he bent low at the saint Vasistha’s feet and paid his reverential obeisance. The holy sage Vasistha welcomed the noblest king, offered a seat beside him, when resting there he was given the fruits and roots as per the rules of aptness. In reply to Viswamitra’s inquiry Vasistha replied on his austerities, his worship of the sacred fire (Agnihotra), the progress and welfare of his pupils, and the plant kingdom and everything was well at the hermitage. In his turn Vasistha enquired, “ O tiger among men, you are free from taint, do you win the love of the people by righteous decree, discharge all the obligations cast on the kings, does happy fate wait on your sons and grand children? Do all people pursue your diktat without dissent; are all your people discharging their obligations faithfully? Have you subjugated your foes?” Viswamitra modestly replied about the all round welfare and thus in happy moments their joy and friendship grew stronger. The thankful king in reply to the holy saint’s request to be his guest for the banquet humbly said, “Why saint this request, you have delighted me with the pleasures of this untainted grove, you have blessed me with your friendly grace and words of hospitality, pray grant me permission to depart.” However Vasistha persuaded the royal guest to accept his formal meal. Sage Vasistha called his dapple skinned cow called Sabala and asked her to make available sumptuous repast to entertain the royal sage and others accompanying him with dainty meals, viands and drinks of six fold taste, i.e. sweet, salt, pungent, bitter, acid and alkaline that may please the individual taste of each guest.

55. Vasistha declines Viswamitra’s request:

Obedient to the commands of the saintly lord Vasistha, freckle skinned Sabala, poured out viands to suit every taste, made food of every sort in large quantity, dainty sweet-meats, rare beverages, on which the guests from the chief to the humble were nobly fed and regaled. Entertained on that occasion royal sage spoke to Vasistha as follows, “Praiseworthy Lord, before I leave this place I make a request to you, wonderful is the dapple skinned cow; exchange this wish yielding cow for a hundred thousand cows and more. According to Manu Smriti; on the hidden supply of funds and minerals in the earth the king is entitled to half by reason of his extending general protection and also because he is the lord paramount of the soil, therefore I am the rightful title- holder of this cow.” Viswamitra in agreeable tones in the beginning and later in harassing tones implored on Sage Vasistha to hand over to him the dapple skinned Sabala. Sage Vasistha replied, “O subduer of foes, I shall never part with Sabala for any consideration, she does not deserve to be weaned from my presence. My offerings to Gods and manes depend on her, she is my veritable guardian, friend, minister, and my very life, in fact even the banquet offered by me is due to Sabala, she cheers my heart and charms my eyes and for these reasons I will not part her. Never will I give my gem, my wealth, my root, O king I cannot part with her for any consideration.”

56. The battle for the wish yielding cow Sabala:

As saint Vasistha was unwilling to give the wish yielding cow to Viswamitra; the monarch thereafter proceeded to take Sabala by force. Uncomfortable, distraught Sabala as she was being hauled off by force, the cow contemplated within herself thus, “Why am I being taken away by force by the soldiers of the monarch; why am I abandoned by the most pious Brahma Rishi; why the noble sage who knows my virtuousness discard me?” In a trice after freeing herself from the menial squad she stood before sage Vasistha asking him, “Whether she was forsaken by the almighty son of Brahma?” In reply the holy sage said, “I have not abandoned you nor have you done anything amiss. My strength is not equal to the Kshatriya King who is wielding a strong army; in addition he is also the sovereign of the earth.” Sabala replied to the sage, “O Holy sage, the strength of a Kshatriya is nothing before the strength of a Brahmana, the strength of a Brahmana is spiritual, infinite, very powerful, and glory is impregnable; as against this the strength of the Kshatriya monarch is no game, to such a king you should not yeild. O holy Sage, command me to put an end to the pride strength and attempt of Viswamitra.” Urged by Sabala, Sage Vasistha for his part said, “Create a mighty force capable of destroying the foe.” At the command of Vasistha the wish yielding cow forthwith produced a number of warriors who began to destroy the whole army of Viswamitra under his very eyes. Enraged and with his eyes dilated through anger, king Viswamitra met the outbursts of Sabala by raining every missile at his command. Sabala then responded with most powerful and numberless skilled warriors who annihilated the entire army of Viswamitra. Thereupon Viswamitra hurled at his opponents the most powerful weapons which caused confusion in the ranks of the army of Sabala.

57. Confusion at sage Vasistha’s hermitage:

Vasistha commanded the wish yielding cow Sabala to evolve warriors capable of destroying instantly the entire army of Viswamitra. Sabala by dint of yogic power instantly created the army that wiped out the entire army of Viswamitra. Enraged to see their father’s entire army annihilated, the hundred sons of Viswamitra with ferocity rushed fiercely towards Vasistha, only to be burnt to ashes by the fury of sage Vasistha. Seeing all his sons except one destroyed and the entire army routed the exceptionally illustrious Viswamitra’s mind was filled with pain, anxiety, shame and despondency, his strength and fortitude shattered, he became lusterless like an eclipsed sun. The monarch gave his empire to his only surviving son and bade him to rule as kings are taught to govern; himself retired to the woods on the slopes of Himalayas to practice austerities to earn the grace of Mahadeva. With his stern penance he earned the grace of Lord Siva; the most bountiful God, who spoke in these words, “Speak O monarch what is your fervid penance for, articulate your craving, I am here to grant the boons sought by mortals.” The monarch after due salutations asked Mahadeva, “Impart to me the entire science of archery, the discipline of and the art of wielding all mystic missiles known to, Gods, demons, seers, Yakshas and Gandharvas. O Lord of Gods let by your grace my request be consummated by you,” the lord conferred the boons to the monarch and returned to his realms. Armed with mystic missiles granted by the grace of Lord Siva, and overcome with arrogance Viswamitra fancied subdued Vasistha at his feet. Viswamitra proceeded to the grove of Vasistha and launched his dire weapons which scared the inmates of the hermitage and caused them to flee; scorched by the missiles the hermitage of Brahma Rishi lay in ashes. Vasistha addressed Viswamitra in the following words of rage, “You have by your folly and senseless crime caused damage to this holy grove, you shall cease to be what you are,” saying so enraged Vasistha raised a staff that looked like the rod of Yama and the sage himself looked like the fire at the time of universal devastation.

58. Vasistha neutralizes mystic missiles hurled by Viswamitra:

(This is the contest between military or regal order and Brahmanical or priestly authority; the general signification of the story is clear. In a contest for supremacy between the regal or military order and Brahmanical or priestly authority, without employing warlike weapons the priesthood frequently gained the victory. The truth within every human heart is to be impressed is the warrior’s strength is poor and Brahman’s power is truly potent.) Viswamitra with a fiery weapon in his hand ready for launch responded to the threat hurled at him by the sage, in an offensive tone, “Stand a while! Wait!! The enraged sage wild with hate, raising his Brahman wand in reply spoke, “O son of Gadhi, today your pride is tamed, your weapons will be rendered ineffectual, and you will discern that the warrior’s puissance is no challenge to the might of a Brahman; you will feel the power of the God sent might.” Challenged by the enraged Vasistha, Viswamitra hurled a variety of dreaded weapons in a fiery rain, as the ceaseless tempest of missiles flew the sage with his Brahmanical staff, rendered all of the missiles ineffectual. The furious monarch hurled the missiles presided over by the God of Fire, Varuna, Rudra, missiles that induce sleep, yawn, inebriation, missiles that suck moisture from the target, missiles that burn and melt the target, and all these missiles failed to make any impact. Viswamitra finally discharged Brahma’s dart, as the missile sped the world trembled the Gods with Indra at their head quailed with disquiet, and all the worlds were filled with dread. The saint Vasistha possessed as he was with holiness demolished this missile too, that was hurled at him. Thereupon the sages glorified sage Vasistha with hymns and laud, “O sage Vasistha your power is never in vain, the strong and dreaded Viswamitra has been discomfited by you.” Overpowered and ashamed King Viswamitra exclaimed, “The fury of my darts was quelled by the might of the Brahman. This profound truth is impressed deep within me.” Amply demonstrated in this episode is warrior’s puissance can never ever compare with Brahman’s strength and Viswamitra’s pride having been tamed, he resolved to embark on severe austerities that will enable him to attain Brahmanhood. Exclaimed Viswamitra, “The might of a Kshatriya (a warrior class) is a disgrace, the strength oozing from the glory of a Brahman is the real strength. With my senses fully checked and tranquil in mind and heart I will begin my severe penance and strive to achieve the status of Brahma Rishi.”

59. Viswamitra initiates his austerities:

Greatly distressed by the embarrassment at the hands of Vasistha, Viswamitra proceeded with his queen to a solitary spot as an ascetic, with fruit and root as his food, with his senses subdued, he practiced stern penance. Immediately after the start of his asceticism, four sons were born to him, Havishpanda (named after the offering), Madhuspanda (well-known for lovability), Dradaspanda (strong of vision) and Maharatha (chariot-borne in fight) On completion of his one thousand years of penance, Lord Brahma appeared before him and addressed him in pleasant tones, “Pleased by your penance we confer on you the rank of ROYAL SAGE,” thereafter Brahma and other Gods left for their realms. Agonized and downcast Viswamitra said to himself, “My austerities have granted me only the title of ROYAL SAGE and not Brahma Rishi,” concluding in his mind more penance of austere form needs to be practiced; he renewed his penances with uncompromising dedication in pursuit of Brahmanhood. At this very time Trisanku, king of Ayodhya, (seventh in the lineage from Ikswaku, Dasaratha holds thirty fourth place in the same family tree) had a strong longing to ascend bodily to the highest realms of Gods. Trisanku revealed his mind to Vasistha; but the wise Vasistha told the monarch that his hope is unrealistic and unattainable. Denied by sage Vasistha, Trisanku proceeded to where the hundred sons of Vasistha were leading a life of intense vows; seeking their help for the accomplishment of his purpose. After due salutations to each of the high-minded sons of Vasistha, Trisanku duly submitted as follows, “May God bless you, I desire to ascend the heavens in the embodied state. This request of mine was discouraged by your father, I am still desirous of performing a great sacrifice to achieve my objective. I beseech the Brahmanas in your person, I seek sanctuary in you; having been dissuaded by your father, next to him I do not find any other way out, next to your father you are all divinity to me, you facilitate me in the conduct of this sacrifice.”

60. Trisanku plans to seek another priest:

The words of Trisanku angered the sons of Vasistha, they retorted, “O monarch, at all times the scions of Ikswaku relied on their veracious and holy sage Vasistha whose words were always farsighted, do not disregard his counsel. Stirred by puerile understanding do not seek another patron, cast away your futile craving and return homeward. When sage Vasistha confirmed that something was unattainable, how can we, his sons confer indignity to him by performing a wasted undertaking? O king why forsaking the root you desire to hang on to the branches.” Censured thus by the sons of Vasistha the monarch retorted, “O sages rich in askesis I have been dissuaded by your venerable father and also now by you, my preceptors sons; God bless you sages, I will look to others for assistance.” Enraged at the intention of the monarch to disregard the direction of Vasistha the sons of Vasistha for their part pronounced a curse, “You are to change to a vile chandala,” on Trisanku, saying so each returned to his hermitage. (The Chandala was regarded as the most abject of the men sprung from the wedlock forbidden by law Manavadharma sastra, a kind of social malediction, and rejected from human society.)The next day the curse pronounced by sage Vasistha’s sons devolved on Trisanku, the king Trisanku underwent a change in shape and contour, he was a picture of ignominy, which made every peer, counselor and the townsman flee from him in dread. Alone, un-dismayed, tormented by anguish he sought Viswamitra whose treasure was his asceticism. Looking at Trisanku’s altered guise, compassionate Viswamitra enquired of Trisanku as to how he acquired Chandala’s guise. With suppliant hands Trisanku spoke to Viswamitra thus, “In order that I may ascend bodily to heaven, I proposed to perform sacrifices. To assist me in this I at first approached sage Vasistha, denied by the sage I approached his sons who pronounced the curse. O sage neither is the attainment of performing sacrifices accomplished by me nor the reward in the form of being transported to heavens in bodily form realized. O good Sir, I truthfully say that my commitment has been to the Gods, through sacrificial performances of various kinds and people have been governed by uprightness. I struggled in the cause of righteousness, and sought to undertake a sacrifice to reach heaven in my physical body. For the futility of my efforts I reckon fate alone as supreme and personal efforts are of no avail, when matched against fate. Indeed destiny is the highest refuge. I shall seek no asylum, be good enough to avert my evil destiny through your personal effort.”

61. Viswamitra’s consent:

Viswamitra moved by compassion spoke to Trisanku in courteous tones, “O chief of Ikshvaku race, I know your intrinsic worth, you have wisely sought refuge in me, you shall accomplish your desire. I will invite holy saints who will help in the performance of your intended sacrifice; you will ascend heaven in this afflicted form; having sought me I consider you have already attained your desires.” Next Viswamitra commanded his sons, the holy men and the far-sighted saints to make preparations for the sacrifice. To his pupils he instructed them to convey his summons faithfully and without distortion to all Rishis who are capable of overseeing the sacrifice; including the sons of Vasistha. He continued, “If anyone commanded by me refuses to heed, or makes disparaging observations such words shall be reported to me with truthful care, no word shall be omitted nor twisted.” The envoys after completing their assignment came back to the glorious Saint to inform him, “Accepting invite holy men are gathering here except Mahodaya and his sons. (The appellation Mahodaya appears as a name of Vasistha). They said “How will the Gods and saints partake of the offerings in the sacrificial assembly where sacrifice is being conducted by one who is born as a king(Kshatriya the warior class), and the sacrificer is an outcast much less a chandala, and these bitter words were said in mockery and in absolute wrath.” Hearing the submissions of sage Vasistha and his sons; sage Viswamitra’s tranquil eyes were blurred with rage and he spoke as follows, “I am blameless, they dare to blame me; caught in the noose of FATE they shall sink today to Yama’s kingdom. A sad existence each shall lead, Mahodaya too is cursed by me and he shall lead a wretched existence in this life and shall pay for his sin,” after pronouncing the curse the sage paused.

62. Trisanku’s way up:

Having smitten Mahodaya and his sons with his ascetic might, the renowned Viswamitra then spoke in the midst of the assembled Rishis, “A scion of Ikswaku widely known as Trisanku, he is most pious and generous, he has sought refuge in me; and for this purpose holy men join me in the conduct of a sacrifice to fulfil his desire to ascend heavens in his embodied state.” Knowing for sure the almighty sage Viswamitra glowing like fire will be quick to pronounce a curse if his desire is not accomplished, the assembled Rishis after a brief deliberation quickly decided to engage in the rites ordered by the holy sage Viswamitra, to enable Trisanku to ascend to the heavens in his bodily form. With sage Viswamitra as the chief priest, all the rites were begun in the order of sequence according to the procedures laid down in due order and form. Sometime after the sacrifice had been completed sage Viswamitra made a solemn offering with the prayer that all the Gods might come and take their allotted share, and all the Gods without exception refused to heed the call. Overwhelmed with rage, and holding his sacred ladle high he addressed Trisanku, “Rely upon my spiritual energy which I have won by stern penance, O ruler of men if at all I have earned any reward for my austerities, by virtue of that glory O monarch you bodily ascend to heaven.” No sooner had the austere sage finished his speech, even as the assembled sages have been looking on, Trisanku was seen entering the blissful regions. Indra ordered the unwanted guest to flee swiftly homeward, in these words; “Trisanku since no abode has been earned by you in the paradise, in addition you suffer the curse of sage Vasistha, O deceitful beneficiary go earthward falling headlong.” Addressed thus by the Lord of Gods, screaming Trisanku started his swift descent. Hearing Trisanku’s cry, Viswamitra halted the earthly plunge of Trisanku. By dint of his spiritual wealth and stupefied with anger, the glorious Viswamitra created a galaxy of lunar mansions and in annoyance set about evolving a hierarchy of Gods as well. Confused with terror, the lord of high destiny hied to the high souled Viswamitra and said in soothing words, “Trisanku does not deserve the heavenly home, for he is unpurified from earlier curse and stain pronounced by his preceptor.” Undeterred, the son of Kusika, expressed in haughty words to the Gods, “I promised Trisanku to rise to the heavens in bodily form and I cannot deny nor cancel my promise to Trisanku. Let my work remain secure and I crave this as a boon from you immortals,” sought Viswamitra. The Gods replied, “Let all these endure and let perpetual heavenly bliss be the lot of Trisanku, he be happy as a God remain suspended with his head downward shining brightly in the midst of those stars. The stars shall ever fling their ascendant rays on the king.” Viswamitra whose mind was given to piety gave full assent, and at the end of the sacrifice the Gods and the celestials after having partaken of the offerings returned
homeward.

63. Sunahsepa:

Viswamitra perceiving the Rishis who assembled at the site; about to depart, said “The great impediment in the shape of Trisanku has come over the southern land, henceforth we shall practice austerities in the delightful woods by the side of Pushkar lakes in the western region,” and proceeded there to practice severe asceticism, living only on fruits and roots. At that time Ambarisha who was the king of Ayodhya began to plan and commenced a horse sacrifice, but Indra, took away the sacrificial horse by force. (Ambarisha is the twenty-ninth in descent from Ikshvaku and is therefore separated from Trisanku in whose story Viswamitra had played an important part). The assembled priests addressed the king of the attendant desperate consequences and beseeched the king to either bring the original horse or a human substitute; so that the rites took its due course. Distraught king Ambarisha sought to buy at a lordly price a human victim for the sacrifice conducted his search in many a distant land town and grove pursuing his eager search. In his eager pursuit Ambarisha saw at close quarters sage Richika, his sons and spouse sitting together. {Viswamitra had a younger sister Satyavathi who is the spouse of sage Richika.} The mighty lord after paying his due reverence to the radiant sage Richika whose wealth was spiritual energy; spoke thus, “Even after ransacking the territories, I am yet to recover the sacrificial horse. O hermit consent to spare one son of yours as a human beast; a substitute in the place of the vanished steed for the horse sacrifice to proceed.” Richika replied, “I am not prepared to sell my eldest boy, in exchange for countless kine or hills of gold” the mother of the sons much to the dread of Ambarisha said, “The saint has said he will not sell his eldest son, bound by the cord of passion I will never forsake my youngest son Sunaka. O glorious monarch eldest sons are the favourites of the fathers; while the youngest are the darlings of the mothers.” The middle son Sunahsepa hearing his parents speak thus; on his own accord spoke thus, “My father will withhold his eldest son and my mother the youngest, I conclude that the son comes between is sold, therefore O king take me away,” saying thus he ascended the king’s chariot and quickly Ambarisha exchanged Sunasepa for the huge wealth and hastened to his capital.

64. Ambarisha’s sacrifice:

At noon time on reaching Pushkar the distinguished king Ambarisha, taking with him Sunahsepa rested for a while. The captive Sunahsepa whose demeanour was woeful and presented a picture of thirst and weariness spotted there his maternal granduncle Viswamitra engaged in austere penance. Rushing to his side he made the following plea to the eminent sage, “I have no father, no mother, nor kith nor kin to cheer my heart, this wretched me seeks in you a redeemer. You are my guardian preserve me from my fear and woe, grant me my desire to share my part in the austere rites undertaken by the king Ambarisha and also I live my full life. As a father protects his son you ought to shield me against adversity.” The glorious saint moved by the heart rending plaint of Sunahsepa, in tender words soothed his grief, he spoke to his sons in these words,” Befriend this companionless suppliant son of the hermit who has sought refuge in me. Obey my words, go to the sacrifice undertaken by the Royal sage Ambarisha; take the place of Sunahsepa, offer yourself to the Lord Agni, help in the successful conduct of Ambarisha’s sacrifice. In this virtuous act you would have been respectful to the words of your father, offered the Gods their dues, and saved this orphaned friend.” Madhucchanda the son of Sage Viswamitra disdainfully replied, ‘my lord in the course of your desire to assist the son of others, you want your own son to die, it is disgusting.’ Enraged by the reply saint pronounced the curse on his sons thus, “Punished by me you will live in many births; a thousand years, and you shall feed on the flesh of the dogs, like the evil sons of Vasistha.” Calming down, he said to the dismayed Sunahsepa, “When you have been bound with cords of Darbha grass, crowned with crimson flowers and smeared with sandal paste for being offered as a victim at the sacrificial routine through sacred fire, glorify Indra and Lord Vishnu by means of praises. O son of Richika I will teach you the two exceptional hymns, chant these hymns that glorify Indra and Vishnu. You will do well to recite them; thereby you will attain your object in the shape of deliverance from death at the projected sacrificial performance.” Sunahsepa learnt the mantras, with intent and then went to the royal sage and urged him to proceed swiftly to the sacrificial site. As soon as they reached the sacred ground, Sunahsepa was tied to the post and the rites commenced under the directions of the officiating priests, when being offered at the sacrifice, the young son of the hermit chanting the superb mantra duly glorified the two divinities. Propitiated through mystic hymns Sunahsepa was granted a long life and the king Ambarisha duly gained in bounteous measure the fruits of his sacrifice. The great ascetic Viswamitra, piety incarnate began his fierce austerities once more in the vicinity of the lakes going by the name of Pushkar. .

65. The celestial nymph; Menaka:

(A great obstacle in the way of his austerities presented itself before Viswamitra) At the end of a thousand years spent in fervent rites and holy asceticism, the Gods in the heavens with Brahma as their head eager to confer on Viswamitra the fruits of his austerities, the Lord of created beings speaking for the rest said in pleasant tones, “Until now you were only a Royal Sage, your stern penances have won for you the title of a Rishi,” saying so the Gods departed to their respective realms. Viswamitra more intent on acquiring the title BRAHMARISHI turned his mind on sterner penance. After a period of several years, one day, the celestial nymph of peerless shape, most beautiful from head to feet, Menaka, descended from paradise moved towards Lake Pushkar to lave her limbs in the waters. When the glorious son of Kusika saw that peerless celestial nymph of flawless shape flash through the translucent floods he was subdued by the might of Kandarpa (Cupid), he said to her, “O deign to stay a while in this calm hermitage. Infatuated as I am through love, be gracious to me.” Menaka heeding Viswamitra’s plea, made her abode there and while days after days were spent in wild delight; austerities and penance were halted for ten long years. The revelation then dawned on Viswamitra that all the immortals had conspired to mar his long austerities. Sighing deeply Viswamitra felt distressed through remorse and exclaimed, “Ten years have passed, each day and night spent in delusive flight, so long my fervent rites were stayed by infatuation born of concupiscence.” With gentle words he bade the trembling Menaka go, and himself made a firm resolve to observe lifelong celibacy, the illustrious sage Viswamitra practiced on the bank of Kausiki austerities and penance difficult for others to emulate. When the Gods saw Viswamitra practicing terrible austerities for thousands of years, all the Gods were frozen with fear. The omnipotent Brahma hearing the intercession of the Gods called on Viswamitra and spoke to him in sweet tones, “Pleased with your fervent toil I confer on you the distinction of Maharishi”. Viswamitra was neither sad nor wholly satisfied, he with folded hands said to the supreme God, “When your holiness shall declare the title Brahmarishi on me only then I will consider myself have thoroughly conquered my senses.” Thereupon Brahma replied, “O Anchoret not yet; not yet. Toil for a while,” saying so Brahma went to his abode. Now Viswamitra whose only wealth was his asceticism practiced dreadful austerities for a thousand years standing on only one foot pressed to the ground, his arms upraised the air was his food; in all the seasons the sky was his roof. All the Gods saw with dread Viswamitra’s penance and brooded on a plan to spoil the merits of Viswamitra’s toil. Indra along with all Gods summoned the celestial nymph Rambha and made a request to her which was in his own interest and prejudicial to the interest of Viswamitra.

66. Indra seeks the assistance of celestial nymph Rambha:

“A great task, to save the Gods you have to beguile Viswamitra and entice him by rousing his excitement.” In panic, the suppliant, trembling Rambha replied, “O lord of Gods, have mercy on me a timid maid, the mighty sage who is swift in rage, will turn his sizzling fury on me.” Indra dispelled the fear in Rambha by saying,” Cast away your fear heed my call, accompanied by Kandarpa, (the God of love) I will be by your side in the guise of Koil (cuckoo bird) that enchants all with fine melody in the fragrant vernal season. All that you have to do is to seduce the stern recluse, from his awful austerities, with your grace and charm.” Obedient to Indra’s command, Rambha in her stunning charms and beguiling smile sought to fascinate Viswamitra. Viswamitra’s empathy perceived the stratagem of Indra, when he heard the notes of warbling cuckoo and the sight of Rambha; in his indignation he pronounced a curse on the heavenly maid, “Ill fated maid you seek to seduce and wean me away from my rigorous penance, you shall henceforth be transformed to a stone and your altered shape shall be liberated by an exceptionally glorious Brahman rich in austerities, sage Vasistha.” When he pronounced the curse the glorious sage was stricken with shame, for his long effort to restrain his mighty wrath was in vain. Cursed by Viswamitra Rambha turned into a stone that very hour, Kandarpa quickly fled the scene, and Indra slipped away. Viswamitra lost his peace of mind as he could not conquer his senses and lost the entire spiritual energy stored till then. Resolving never to speak on any account nor even breathing nor eating, the foremost of the sages spent his time on austere penance unharmed by seasons destroying hand.
67. Brahma confers, Vasistha confirms the appellation Brahmarishi: Viswamitra proceeded from the snow clad Himalayan Mountains to the distant eastern quarter and began to practice stern penance. A thousand years
he embarked on a vow which was unparalleled and unrivalled, he prosecuted his vows, with an unalterable resolution even though in the meantime he was buffeted by obstacles, and his human frame appeared dry as a log of wood. On his completing a thousand years of penance with an iron will, he sat down to take his food. At that very moment, Indra in the guise of a hungry Brahman asked him of food and the mighty saint of steadfast soul gave all of the food to the counterfeit Brahman. Maintaining his vow of silence and abandoning breath, without speaking a word, Viswamitra continued his penance for a further thousand years. While the sage was thus firm on his austerities there started from his brow thick smoke clouds, and the three worlds were heated up with ravening flames; in that confusion created beings lived in horror. Perplexed by his asceticism, incapacitated with distress, all the Gods, saints, bards, nagas, and the fiends prayed to Brahma thus; “Viswamitra has checked rage, lure, scathe, his asceticism has carried him to great heights and his glory has eclipsed Sun, in his austerities not even a minute flaw of any description was seen. However if his toils does not earn him the boon he seeks, he is sure to destroy all the three worlds by the fire of his askesis. O holy sir, already all the regions are dark with doom, the earth is tremulous, oceans are turbulent, the wind is stormy, if what he seeks is not granted the brood of agnostic on the earth will rise and in his glory all the animals and inanimate creations are enveloped in darkness. O venerable sir, the great sage who is endowed with unique splendour deserves to be propitiated before he sets his mind on the comprehensive destruction of the world. O sire grant him what he longs to gain even if he seeks to rule over the Gods.” All the Gods with Brahma as their head approached the saint and said in sweet tones, “O son of Kusika highly pleased with your asceticism we say that you have attained Brahmanhood by virtue of your austerities. You are blessed with a long life, may peace and joy reign your soul, now go wherever you wish to.” Pleased to hear the benediction of Brahma, with his head bowed he spoke to the Gods, “If you are pleased with my sacrifices and confer on me Brahmanhood, let the mystic syllable OM, the sacred word Vasat and the holy Vedas seek me of their own accord. Let the peerless in love of God Vasistha who excels in warrior’s art and mystic spells; confirm here to me the boon you promise.” Vasistha the Brahman sage, the foremost among the ascetics said, “Beyond doubt you are Brahman seer. Every desire of yours stands fulfilled.” Conciliated by the Gods, Vasistha made friends with Viswamitra, who too paid his homage to Vasistha; and the Gods returned to their kingdom. Successful in his pursuit the sage traversed the entire globe. In this way Sri Rama the high minded Viswamitra the foremost among the sages, who is asceticism embodied, virtue incarnate, he is the chief and permanent abode of prowess attained Brahmanhood in this birth without changing his body,” Satananda concluded. (This narration of Satananda starts from Sarga 53 and concludes at this point) The king Janaka amazed at this tale spoke with suppliant hands, “O sage high fate is mine that you and Raghu’s children have come to view my sacrifice. Sri Rama and I have heard your ascetic deeds and the story of your wondrous fate.” The hour of evening rites is near, at early dawn permit me to meet you again, saying so Janaka departed. Accompanied by Sri Rama and Lakshmana; Viswamitra too retired to his camp.

68. Celestial (Janaka’s) bow:

[Daksha was one of the ancient progenitors or Prajapatis created by Brahma. The sacrifice which is spoken of here is and in which Sankara or Siva or Rudra or Bhava smote the Gods, because he had not been invited to share the sacred oblations with them. It seems to refer to the origin of worship of Siva] The day dawned with Sun in full splendour, after the completion of the morning worship, Janaka, the lord of Videha territory, entertained the princes and the anchorite with due honour and spoke thus, “Welcome O immaculate venerable Saint it is for you to command and me to comply.” Sage Viswamitra in reply said, “Emperor Dasaratha’s sons have come to see the best of bows that lies as a treasure held by you; mighty Janaka deign to show them the bow, these princes may look upon and go contented homeward.” For his part Janaka spoke of the bow as follows, “This famed bow, which lies as a treasure in my palace, was deposited as a trust by the gods in the hands of king Devarata, the sixth in the descent from Nimi.This bow in the olden days the mighty Rudra held when the carnage of Immortals had tainted the ritual that Daksha had ordained. Then as the greatly wounded Gods fled the victorious Lord Rudra angrily said, “O Gods because you have not set apart for me my portion of the sacrificial offerings, I will with this bow tear your heads.” In response the celestials charmed Rudra’s rage with soft flatteries, a conciliated Bhava gracefully bestowed that bow upon the Gods, which was then deposited as a trust with our powerful forefather Devarata. Once as I ploughed the ground suddenly beneath was found an infant (female) springing from the earth, now widely known by the name Sita. Sita my foster daughter grew in my care, in strength and grace. Thus my cherished daughter fair to view is of no mortal birth; the rulers of land approached me to sue the hand of Sita. To all the suitors I judge their prowess by seeing them handle Siva’s bow. Not one of the royal crowds could raise or take the bow in hand. The feeble princes strung to the heart with scorn and shame, thereupon combined madly and besieged Mithila. Consequently my resources were depleted; I propitiated all the Gods though askesis, I won favour with the Gods and then with divine assistance I routed the wrong doers in the field of battle. This heavenly bow exceedingly bright, O Sage, Sri Rama and Lakshmana can see and if young Sri Rama’s hand can string the bow; that baffled the king and the lord alike, I promise to give away my daughter Sita, (not born of a mother’s womb) to Sri Rama, son of Dasaratha.” (Sita is taken as descended in the line of Janaka, a king of Mithila, Siradhadwaja by name, Janaka being his family title.)

69. The breaking of the bow:

King Janaka at request of the saint Viswamitra instructed his counsellors to bring the huge bow adorned with flowers and perfume. Soon the heavenly bow held in a chest mounted on eight wheels was propelled into the palace by five thousand well built men. Hands held palm to palm as a mark of suppliance Janaka submitted, “This esteemed and worshipped bow; has been too strong even for those great in might, the enormity of the bow defied titans and fiends, they could not hold it, much less string it, how then human prowess can hope to handle such a bow? O mighty sage this bow has now been brought before you show this to these two princes.” Pious souled hermit then told Sri Rama to behold the bow, Sri Rama opened the trunk, he said,” Look I lay my hand on the bow, may happy fate be mine to lift or bend this heavenly bow.” The sage said GOOD LUCK TO YOU and king Janaka replied “Attempt the task.” Sri Rama as if in exercise raised the weapon by the middle and with steady arm he drew the string in the process the mighty bow broke into two. As the bow snapped an awful clang, loud as the shriek of tempests rang, in sudden dread earth wobbled a while, those present fell senseless at the fearful sound; exceptions the mighty sage, the Janakan king, and the princely pair of Sri Rama and Lakshmana withstood the shock. After a while when calm was restored the king whose misgivings were set at rest submitted, “O saint, Prince Sri Rama alone is peerless in might, a hero beyond contemplation, my child Sita dearer to me than my life will wed Sri Rama, my Sita shall be Sri Rama’s wife.” With the permission of the son of Kusika, Janaka’s counsellors proceeded to Ayodhya to convey to the Emperor Dasaratha the well being of Sage Viswamitra, Sri Rama and Lakshmana and also to relate systematically as to how Sri Rama with his valour had won Sita and to bring the emperor to Mithila.

70. The envoy’s communication:

Commanded by Janaka the envoys proceeded to the town of Ayodhya halting three nights enroute. When they reached Ayodhya they went straight to the Royal palace and were ushered into the court of king Dasaratha where they saw the venerable, awe inspiring, benign looking, amiable in disposition, king who looked like a divinity. They made this pleasantly worded submission of the Janakan king in gentle tones to king Dasaratha, “The Janakan king has sent us here to inquire of the welfare of your preceptor, your family priests and all your attendants, and with the consent of the sage Viswamitra, the ruler of Mithila has sent this message, “Through my good luck, led by sage Viswamitra your worthy sons visited my city. Peerless Sri Rama in the full view of the vast assembly broke into two the celestial bow of monstrous size that came to us as a heavenly treasure. You are aware I have made a promise and proclamation that my daughter Sita shall be won only through valour and Sita my daughter was gained by Sri Rama, Sita my child is Sri Rama’s by right. You ought to bring my pledge to completion. O emperor Dasaratha pray bring with you, your holy guide and priests. The aforesaid words are with sage Viswamitra’s consent and at Satananda’s counselling.” Delighted to hear the abovementioned submission of the envoys of Janaka, Dasaratha, his heart possessed of mighty joy, addressed Vasistha and Vamadeva, “The ruler of Videha, Janaka is prompt to own the peerless might of my son Sri Rama, who enhances the joy of Kausalya, if Janaka’s plan seem good to you let us proceed to Janaka’s capital Mithila at once.” To this came the cheerful expression of concurrence from the mighty saint, priests and all the counsellors who thronged the hall. Emperor Dasaratha said in that case, “Let the journey be undertaken tomorrow.” All the counsellors of King Janaka were entertained that night with honour and all care.

71. Dasaratha visits Mithila:

The following day at sunrise Emperor Dasaratha summoned his trusted minister Sumantra and spoke to him thus, “Let all my bounteous treasures be set in assortment; send out a mighty force comprising all the four limbs; arrange palanquins or chariots for the sages Vasistha, Vamadeva, Jabali, Kasyapa, Markandeya, and other peers. Get prepared my chariot so that we proceed hastily to Mithila as envoys urge me to be swift.” In pursuance of the royal command the journey to Mithila with the priests, peers, treasurers, at the head, followed by the emperor and the military in the end; commenced and it took four days for them to reach Mithila. When the news of the arrival of the emperor in the Videhan territory, reached the Janakan king, full of joy he set out greeted the venerable Dasaratha and his happy guests, in these words, “Salutation to you the best of the kings, it is my good fortune that brought you to my territory. Again it is providential that the glorious sage Vasistha has come here along with the best of Brahmans. Your sons supreme in valour will gladden your eyes, fortuitously for me all impediments that have stood in the way of Sita’s matrimony have been surmounted; my race has been dignified though marital alliance with the distinguished scion of the Raghu known for their valour. It is because of my high fate the highly glorious and exceedingly powerful sage Vasistha and all the jewels among the Brahmans are here. Fortunately enough all obstacles that stood in the way of Sita’s marriage have been overcome with Raghu’s noblest sons, supreme in strength and valour. Sanctioned by you and the saints we will see the marriage of Sri Rama tomorrow.” Dasaratha foremost of those whose speech is ever graceful in the presence of saints on every side replied, “I have for long known the truth that the execution of a bequest depends on the donor, we shall do as you bid us to do, O knower of what is right.” Greatly marvelling at the virtuous answer which was conducive to glory, all the hosts thereupon spent that night happily. With Viswamitra at his head Sri Rama and Lakshmana proceeded to embrace Dasaratha’s feet; the aged king rejoiced to hear and see again his dear children and then rested for the night. The devout Janakan king completed the rites connected with the marriage that are conducive to the good of his two daughters Sita and Urmila before he retired for the night.

72. Vasistha details the Ikswaku race:

After the conclusion of the rites undertaken by him, the next morning, Janakan king spoke to his family priest Satananda as follows, “My valiant, glorious, pious, younger brother Kusadwaja whose virtuous life has won him renown; lives in the blessed city of Sankasya where flows the river Ikshumati; he is the guardian of my sacrifice and I want him to share with me the pleasure of witnessing the wedding of my two daughters.” Hearing the command of king the foremost of the envoys sent by the king met Kusadwaja and correctly made known to him what had happened and what was contemplated by the Janakan king; Kusadwaja in deference to the king’s command immediately turned up at Janaka’s palace, he after greeting the dutiful Janaka and holy Satananda took his seat in the congregation. Janaka next called Sudamana, his chief counsellor and directed him to proceed to Lord Dasaratha and respectfully fetch him there along with his relations, sages, priests and peers. Responding to the submission of Sudamana, Dasaratha accompanied by saints, peers priests and kindred went to where Janaka was and spoke as follows, “With the approval of Viswamitra holy sage Vasistha the protector of the Ikswaku race will narrate my ancestry in the order of sequence.” Up rose holy Vasistha, in flowing words he began his narration to the Videha’s lord Janaka, “Brahma leapt from the Nature, he had a son named Marichi, Kasyapa was Marichi’s child, to Kasyapa was born Vivasvat, his son Manu begot Ikswaku and Ikswaku is the very first ruler of Ayodhya and pride of her famous dynasty. Ishwaku’s son was the glorious Kukshi, his heir the great Vikukshi, whose son was Bana also known as the lord of might, his son Anaranya, whose son was Prithu from him came the glorious Trisanku, he left a son named Dhundumara, whose son was Yuvanasva, followed by his son Mandhata, whose son Susandi had two noble sons Dhruvasandhi and Prasenjot. Bharata was Dhruvasandhi’s son, he begot Asit. Asit had two wives and one of his wives Kalindi gave birth to Sagara, Asamanja was Sagara’s heir, Asamanja’s son Amsuman was succeeded by Dilipa whose son was Bhagiratha, who was followed by the great Kakutshta who gave Raghu, whose son Purushadak was known as Kalmashapadha, from him came Sankhana, from him Sudharshana followed by prince Agnivarna whose son Sighraga, Sighragara’s child was Maru, Maru’s child Prasusruka whose son was Ambarisha, his heir Nahusha, who begot Yayati, followed by Nabhaga, whose son was Aja. Aja’s son is the glorious Dasaratha whose noble sons Sri Rama and Lakshmana, I seek your two daughters for the sake of Sri Rama and Lakshmana born in the race of Ikswaku. Be pleased to give your peerless daughters to the equally peerless and worthy princes. Simply said in consecutive order the Ikshvaku rulers reads as
1. Brahma
2. Marichi.
3. Kashyapa
4. Vivasvan
5. Vaivasvata Manu
6. Ikshvaku
7. Kukshi
8. Vikukshi
9. Bana
10. Anaranya
11. Prithu
12. Trishanku
13. Dhundhumara
14. Yuvanashva
15. Mandhata
16. Susandhi
17. Dhruvasandhi and Presenajit were the sons of Susandhi
18. Bharata, son of Dhruvasandhi
19. Bahu (Asita)
20. Sagara (Sa with gara poison)
21. Asamanja
22. Amsumana
23. Dilipa Khatwang
24. Bhagiratha
25. Kakustha
26. Raghu
27. Pravriddha
28. Shankhana
29. Sudarshana
30. Agnivarna
31. Shighra
32. Maru
33. Prashushruka
34. Ambarisha
35. Nahusha
36. Yayati
37. Nabhaga is the son of Yayati
38. Aja
39. Dasharatha
40. Rama, Lakshmana, Bharata and Shatrughna are the sons of Dasaratha
73. Distinguished ancestry of Janaka:

To the astute saint Vasistha, Janaka spoke imploringly as follows:” O hermit please condescend to hear my lineage, before the giving of one’s daughter to a bridegroom one’s pedigree must be recited, therefore hear my family background as is narrated by us. There was a king by name Nimi who even from early life was devoted to truth and virtues; he was the most powerful man, his reputation spread across the three worlds. His son was Mithi; Janaka was Mithi’s heir and the first ruler to bear the title Janaka. Janaka left a son Udavasu, his son was Nandivardhana whose son was the brave Suketu, who was succeeded by Devarata, who begot Brhadaratha, and his worthy heir was Mahavira whose son was Sudhriti. Sudhriti’s son was the highly pious Dhrstaketu, his princely son Haryaswa whose son was Maru and Maru’s son was Pratindaka, who begot the pious minded son Kirtiratha. Kitiratha’s son Devamidha, Devamidha’s son was Vibudha, Vibudha’s son was Mahidraka, whose son was mighty Kirtirata, royal sage Kirtirata’s son was Maharoma, his son was Swarnaroma and Hraswaroma was Swarnaroma’s son. Hraswaroma’s two sons are I and my brother Kusadhwaja. After installing me on the throne my father sought the heavens and I sustained the burden of kingship and am reigning the kingdom in conformity with the principles of righteousness. Then came Sudhanva the mighty lord of Sankasya, threatening siege he bade me to bestow on him the superb bow of Siva and also the lotus eyed Sita; when I rejected both the demands a fierce battle arose and eventually Sudhanva was killed by me and I enthroned my valiant brother Kusadhwaja at Sankasya. Now mighty saint I repeat thrice with enthusiasm I offer my daughter Sita in marriage to Sri Rama and Urmila to Lakshmana. After paying due offerings to the spirits to solemnize the wedding ceremony gifts which are calculated to bring happiness in its wake should be made for the welfare of Sri Rama and Lakshmana. May good betide you O King. Let the auspicious day to celebrate the be that day with prosperous fate.” The ancestry of Janaka reads as

1. Nimi - Nimi was son of King Ikshwaku and grandson of Manu.
2. Mithi - Founder of Mithila
3. Janaka
4. Udavasu
5. Nandivardhana
6. Suketu
7. Devarata
8. Brihadvrata
9. Mahavira
10. Sudhriti
11. Dristaketu
12. Haryasva
13. Maru
14. Pratindhaka
15. Kritiratha
16. Devamidha
17. Vibhuta
18. Mahidhrata
19. Kirtirata
20. Mahorama
21. Swarnorama
22. Hrisvaroma
23. Siradhwaja - Father of Sita.
74. Vasistha and Viswamitra propose and Janaka consents: 

After noble Janaka finished his talking, Viswamitra and the imposing sage Vasistha now spoke as follows, “The royal houses of Ikswaku and Videha are incredibly glorious, splendid and beyond appraisal. The sacred marital alliance for Sita and Urmila with Sri Rama and Lakshmana is spot on from the point of physical charm and in riches as well. We seek as wife for Dasratha’s two other sons Bharata and Satrughna, who are peerless in earth in point of comeliness and possess high merits, the two exquisitely fair daughters of your erudite, wise and righteous brother, Kushadwaja. All the four charismatic sons of Dasaratha are equal in prowess to Gods; let not your mind be perturbed in contracting a fourfold relation with the upright king Dasaratha all at once.” Having heard the holy sages, Janaka said reverently, “O best of the sages, you tell us to enter into an accord of conjugal alliance; let it be so; let my two nieces gain Bharata and Satrughna as their spouses. O eminent sage I am eternally your disciple; there can be no doubt on your authority, therefore be pleased do what is in the fitness of things? The wise commend a wedding on the second of the following two days marked by the ascendancy of the two lunar mansions bearing the name Purva Phalguni and Uttara Phalguni,” [These are the two lunar asterisms of this name one following the name of the other immediately forming the eleventh and twelfth of the lunar mansions] Janaka concluded. While Janaka spoke thus Dasaratha replied, “You two brothers of Mithila possess numerous noble qualities, you have entertained sages and hosts of princes on many occasions. May God bless you.” Taking leave of Janaka, Dasaratha placing the two sages ahead of him reached his temporary housing, there he performed the due ceremonial observances preceding the marriage of his sons with earnestness and on the following day he performed the grand Samavartana ceremony, on this occasion he gave Brahmans four hundred thousand recently calved cows as well as abundant riches of other descriptions. Surrounded by his sons the Ayodhyan monarch looked divine incarnate.
75. Marriage ceremony:

On the very day the emperor Dasaratha was distributing the gift of kine, the maternal uncle of Bharata, Yudhajit the son of the lord of Kekaya arrived at the place and submitted, “My father has out of fondness inquired of your wellbeing and further said that all is well with those whose welfare you desire to know. O Emperor my father is eager to see Bharata, and for this purpose I went to Ayodhya having come to know at Ayodhya that you are here, I came here to see my nephew.” Dasaratha extended all the honour on his respected guest. The following morning after finishing his obligations; at the hour called vijaya (victory) Dasaratha with all his sons attired appropriate to the occasion of wedding, followed Vasishta and the sages to the portion erected for the marriage. The holy Vasishta spoke to Janaka as follows, “O king, the ruler of Ayodhya has come with his sons after observing all the vows and recitation of prayers, now it is for you to perform the grand rites pertaining to the celebration of the marriage. The giver of the maidens and the taker, must ratify a mutual oath, now perform the ritual and commence the celebration.” Janaka responded to the holy sage thus, “The effulgent maidens after having gone through all auspicious rites connected with the wedding are in the sacrificial ground. Fervently I am expecting you to start the nuptial rites; please solemnize the rites at the earliest.” Hearing Janaka speak thus Dasaratha his sons along with all the sages proceeded to the pavilion erected for the nuptials. Sage Vasishta along with Viswamitra and Satananda, prepared a sacrificial altar as per scriptural ordinance, conducted the marriage rites strictly as prescribed in the texts. King Janaka held his fine- looking Sita by hand and placed her before the sacred fire for Sri Rama to look at, and speaking to the Royal Sri Rama he said, “Here is my daughter who is going to be your partner in all the prescribed duties, take her and be blessed, take her right hand in your right hand she will be faithful to you and bring you the best of luck and she will follow you like your shadow, she will follow you as your shadow, for ever and for ever; O darling of Kausalya,” saying so Janaka forthwith transferred to Sri Rama’s hand the water consecrated by the recitation of holy texts; signifying his will to offer the hand of Sita to Sri Rama. The saints and Gods were heard to make joyous call, IT IS WELL IT IS WELL!! After bestowing his Sita to Sri Rama ecstatic Janaka said to Lakshmana; “Clasp Urmila’s hand with your own without any loss of time.” Speaking to Bharatha Janaka said, “Come take the hand of Mandavi”, and to Shatrugna, “Take in your hand, the hand of Srutakriti.” To all the Raghu’s son’s Janaka said, “You are all gentle and have duly observed the sacred vows, get married before the sacred hour slips by.” The four princes listened to the request of Janaka grasped the hands of the maidens and with ordered and reverential steps they all went round the sacred fire, Janaka, the sages and the sacred ground. On the wedding day of the princes, throng of celestial nymphs danced and the Gandharvas (celestial bards) sang in sweet voices, accompanied by the loud beating of celestial kettle drums, such signs of exultations were seen when the scions of Raghu accompanied by their consorts circled the sacrificial fire thrice. The princes accompanied by their consorts followed by the emperor and the hosts of Rishis retired to their pavilion

76. The sworn enemy of Kshtriyas, Parasurama:

(This is another Rama, the son of Jamadagni, called Parasurama or the Rama with the axe, the weapon which he carried. While he lived he was a terror of the Kshtriyas, and his very name brings to mind the long and fierce struggles between sacerdotal and the military order, in which the latter suffered severely at the hands of their ruthless enemy.) The next day at dawn the sage Viswamitra solicited leave of both the kings and withdrew to the Himalayas. After the mighty sage departed the Ayodhyan king sought his farewell and proceeded to his kingdom. As Janaka‘s each daughter left her bower the Mithilan King conferred on each one of them a splendid dower comprising rugs, precious silk, cars, elephants, cows, and maids endowed with supernal beauty as companions. King Janaka after seeing off his guests return homeward, he went back to his court. As the joyous Dasaratha and his entourage comprising the exceptional sages, his lofty minded sons, their spouses and the army were thus proceeding to Ayodhya, he heard all-round, the dismal voices of terrified birds, and panic stricken animals crossed his path from left to right. The impending omen was explained to Lord Dasaratha by sage Vasistha in these words, “The screaming of the birds is recognized as the arrival of an imminent danger, while the movement of wild animals in fright from left to right relieves fears, therefore O monarch anxiety may be given up.” While the holy sage and the emperor were conversing, at that time a widespread aggressive thunderstorm broke from the welkin that shook the earth, uprooting huge trees, dust covered the sun with murky dark clouds and the earth was filled with grime. The stupefied army of the emperor filled with dread fell unconscious, while the king, the princes and the sages were the ones who retained consciousness. Frozen with fear they saw the terrible looking sage Parasurama, the destroyer of the warrior class, born in the race of Brighu, unassailable as Mount Kailasa, fiercely glowing as the fire of doom. Seeing Parasurama of terrible aspect the Brahman sages and seers reasoned, having in the past massacred the Kshatriyas, he has his anger placated and has been rid of the agony caused by his father’s death. Then taking in their hands water to wash his hands the sages accosted the son of Brighu, of fearful countenance and in soft tones uttered RAMA! O RAMA! They conferred a gift to Brighu’s son who after taking the gift spoke to Sri Rama.

77. Ignoring Dasaratha Parasurama challenges Sri Rama:

“Heroic Sri Rama I heard of the bow you bent and broke, it is an extraordinary achievement and incredible at that. I too have now brought a peerless bow owned by father Jamadagni. Fit a shaft to this mighty bow and draw it to its full length and confirm your status, after that I shall offer a single combat that will test our strength and your fame” so said Parasurama to Sri Rama sounding as a call of battle. Petrified Dasaratha with a pallid face and timorous eyes sought an assurance of safety to his juvenile sons from Parasurama; also Dasaratha submitted to Parasurama in the event of the death of Sri Rama, it would mean all of his kin perish. Mighty Parasurama did not humble himself to answer Dasaratha; instead spoke to Sri Rama direct, “There are two celestial, peerless, vast and strong bows, which are recognised world over. The one belongs to the three eyed divinity, Lord Siva, which you have bent and broken and the second is of Lord Vishnu, which I now hold, and this one is able to reduce enemy’s strong hold. O Sri Rama with a view to ascertaining the unerring proof on the superiority of one bow over the other the Gods approached Brahma, who caused the two Gods, Mahadeva and Vishnu to meet as foes. In the end it emerged that the bow of Lord Siva was rendered inoperative by the prowess of Lord Vishnu. Feeling enraged thereupon the illustrious Lord of destruction, delivered the bow together with the arrows to sage Devarata who ruled the Videhan territory, on the other hand Lord Vishnu made over his own bow capable of subduing enemy’s stronghold to Richika, a scion of Sage Brighu, who in his turn bestowed the heavenly gift to my father Jamadagni. My father Jamadagni had given up the use of arms and was endowed with abundant spiritual energy obtained by askesis. Arjuna more popularly known as Sahasrabhanu stooping to treachery caused my father’s death. Avenging my father’s cruel and unmerited death, I became a scourge of warrior’s race for generations and acquired total command over the globe. I performed a sacrifice for the atonmement of blood bath and in the course of this sacrifice I gave away my entire lordship to sage Kashyapa by way of sacrificial fees for the austerities, retired to Mount Mahendra and commenced stern penance. I have now come here after hearing of your breaking Siva’s bow. At this moment take the foremost of the bow of Vishnu inherited through my father from my grandfather, and fit an arrow capable of reducing the stronghold of the enemy from this bow, and then I will offer a single combat to you and acknowledge your prowess.”

78. Sri Rama’s response:

Not intimidated by the conceited challenge of Parasurama, Sri Rama checked the full surge of his ire only due to his reverence to his father; he said, “You have had indulged in despicable acts in the past only to avenge the death of your father; now you shall witness with your own dread filled eyes my prowess.” saying so with graceful ease Sri Rama held the mighty bow in his hands and strung the arrow to the bow and in a voice filled with fury said, “I dare not take your life for you are a Brahman, also for the sake of Viswamitra, the maternal uncle of your father, I will not hurl the deadly arrow at you, but with this transcendent arrow of Vishnu I shall wrest from you your great power to wander freely the glorious worlds which your penance and rites have won for you. Vishnu’s dart strikes the mighty and stuns the madness of the haughty ones.” All the gods with Brahma at the head accompanied by other celestials, Nagas, Yakshas, Kinnaras, Siddhas, Charanas, gathered there in their aerial cars collected there to witness Sri Rama wielding the bow and the celebrated son of Jamadagni. Rendered powerless by the brilliance of Sri Rama, Parasurama concluded Sri Rama as none other than the imperishable Lord Vishnu, the chastiser of foes. Said Parasurama to Sri Rama, “This powerlessness of mine in your presence is not a matter of embarrassment to me for I am defeated by Lord Vishnu, the Lord of the three worlds.” Even as Parasurama was speaking thus, Sri Rama released a superb shaft that ruined his realms earned by dint of asceticism, after walking clockwise around Sri Rama as due obeisance Parasurama immediately returned to Mount Mahendra and the darkness which engulfed thus far disappeared. All the hosts of celestials and Gods thereafter returned to their abodes.

79. The bow in the trusted care of Varuna and Bharata’s departure: Parasurama having left, Sri Rama made over the bow of immeasurable strength to the God of water; Varuna; he then addressed his horror-struck father, “Parasurama has disappeared; let us pursue the march to Ayodhya under your direction.” Delighted Dasaratha displayed demonstrable signs of relief, viewed the occasion as rebirth both to Sri Rama and himself; he urged one and all to speed to Ayodhya. Soon he entered the confines of charming Ayodhya; the city was tinted with flags, banners, the thoroughfare was washed with fresh water, glowing flowers in bright profusion strewn sprinkled with water, loud music blared from tabour and drums, and crowds with garlands were along the way to greet the glorious king and his worthy princes on their return. The noble queen Kausalya, the lovely Sumitra and graceful Kaikeyi and other queens busied themselves with the ceremonious reception of their daughters-in-law. Fair and lofty fated Sita, Urmila of glorious fame as well as fair daughters of Kusadhwaja Mandavi and Srutakirti presented offerings at the altar and prayed with reverence to the Gods, each princess happily passed with her lord each blissful hour. Each of them lived within the bounds of his palace with riches, troops of faithful friends and bliss that attends the wedded life. After some days one morning Lord Dasaratha summoned Bharata to tell him that his maternal uncle Yudhajit has come to take him to his father’s capital. Bharata with Satrugna started for the trip after first bidding adieu to their father, mother, and Sri Rama. To Sri Rama and Lakshmana who was with Lord Dasaratha the two constant guides were his godlike father’s wish and people’s good. Sri Rama thought and wrought to please and heal all, at all times and all places, he never forgot his holy guides, he strove to please his mothers with love and dutiful courtesies and true to his virtues he grew dearer to Dasaratha, Brahmana and to all people great and small. Lord Sri Rama loved Sita for her every charm her sweet virtues, Sita the child of Janaka was a fair goddess in appearance and countenance; the most lovely wife, a beauty queen in mortal mould. Thus Sri Rama the darling son of Kausalya, allied with his Sita shone like Vishnu whom the Gods adore with Lakshmi by his side.