RAMAKATHA RASAVAHINI - PART 1
The Rama Story, Stream of Sacred Sweetness
This Book!
The Rama Story, Stream of Sacred Sweetness, has been for millions of men, women and children, for many centuries the perennial source of solace during sorrow, vitality when floored by vacillation, illumination while confounded, inspiration in moments of dejection and guidance while caught in quandaries. It is an intensely human drama, where God impersonates as man and gathers around Him, on the vast world-stage, the perfect and the imperfect, the human and the sub-human, the beast and the demon, to confer on us, by precept and example, the boon of Supreme Wisdom. It is a Story that plays its tender fingers on the heart-strings of man, evoking lithe, limpid responses of pathos, pity, exultation, adoration, ecstasy and surrender, rendering us transformed, from the animal and the human, into the Divine which is our core.
No other story in human history has had such profound impact on the mind of man. It transcends the milestones of history and the boundaries of geography. It has shaped and sublimated the habits and attitudes of generations. The Ramayana, the Story of Rama, has become a curative corpuscle in the blood stream of mankind, over vast areas of the globe. It has struck root in the conscience of peoples, prodding and prompting them along the paths of Truth, Righteousness, Peace and Love.
Through legends and lullabies, myths and tales, dance and drama, through sculpture, music and painting, through ritual, poetry and symbol, Rama has become the Breath, the Bliss, the Treasure of countless Seekers and Sadhakas. The characters in the Rama Story have invited them to emulation and to be elevated themselves. They have provided shining examples of achievement and adventure; they have warned the wavering against vice and violence, pride and pettiness; they have encouraged them by their fidelity and fortitude. To every language and dialect that the tongue of man has devised for the expression of his higher desires, the Story of Rama has added a unique, sustaining sweetness.
Sai (Isa, God), whose Thought is the Universe, whose Will is Its History, is the Author, Director, Actor, Witness and Appraiser of the Drama that is ever unfolding in Time and Space. He has now deigned to tell us Himself the story of this one epic Act in that Drama, wherein He took on the Rama role. As Rama, Sai instructed, inspired and invigorated, corrected, consoled and comforted His contemporaries in the Treta Age. As Sai Rama, He is now engaged in the same task. Therefore, most of what the readers of Sanathana Sarathi perused, month after month, (during these years) with ardour and pleasure, as instalments of this narrative -- The Ramakatharasavahini -- must have appeared to them "contemporary events and experiences", and "direct counsel to them in the context of contemporary problems and difficulties". While reading these pages, readers will often be pleasantly struck by the identity of the Rama of this Story and the Sai Rama they are witnessing.
"Science" has moulded this earth into the compactness and capsularity of a space-ship in which mankind has to live out its destiny. "Sai-ence" is, we know, fast moulding this space-ship into a happy home of Love. This book must have been willed by Sai as a paramount panacea for the removal of the ills that obstruct that Universal Love - the morbid itch for sensual pleasure, the mounting irreverence towards parents, teachers, elders, spiritual leaders and guides, the disastrous frivolity and flippancy in social, marital, and familial relationships, the demonic reliance on violence as a means of achieving immoral ends, the all-to-ready adoption of terror and torture as means of gaining personal and group gains, and many more evils besides.
Sai Rama has recapitulated herein, in His own simple, sweet and sustaining style, His own Divine Career, as Rama! What great good fortune, this, to have in our hands, to inscribe on our minds, to imprint on our hearts, this Divine narrative! May we be processes by the study of this Book into efficient and enthusiastic tools for consummating His Mission of moulding mankind into One Family, of making each one of us realise Sai Rama as the Reality, the only Reality that IS.
Sai has declared that He is the same Rama come again, and that He is searching for His erstwhile associates and workers (bantu, as He referred to them in Telugu) in order to allot them roles in His present Mission of resuscitating Righteousness and leading man into the Haven of Peace. Let us pray, while ruminating over the first half of this Story, that we too be allotted roles and may He grant us, as reward, the Vision of that Haven.
Rendered into English by N. Kasturi.
Prasanthi Nilayam, India.
Rama is the Indweller in every Body. He is the Atma-Rama, the Rama (Source of Bliss) in every individual. His blessings upsurging from that inner Spring can confer Peace and Bliss. He is the very embodiment of Dharma of all the Codes of Morality that hold mankind together in Love and Unity. The Ramayana, the Rama story, teaches two lessons: the value of detachment and the need to become aware of the Divine in every being. Faith in God and detachment from objective pursuits are the keys for human liberation. Give up sense-objects; you gain Rama. Sita gave up the luxuries of Ayodhya and so, she could be with Rama, in the period of 'exile'. When she cast longing eyes on the golden deer and craved for it, she lost the Presence of Rama. Renunciation leads to joy; attachment brings about grief. Be in the world, but, not of it. The brothers, comrades, companions and collaborators of Rama are each of them examples of persons saturated with Dharma. Dasaratha is the representative of the merely physical, with the ten senses. The three Gunas - Sathwa, Rajas and Thamas - are the three Queens. The Four Goals of Life - the Purusharthas - are the four Sons. Lakshmana is the Intellect; Sugriva is Viveka or Discrimination. Vali is Despair. Hanuman is the embodiment of Courage. The Bridge is built over the Ocean of Delusion. The three Rakshasa chiefs are personifications of the Rajasic (Ravana), Thamasic (Kumbhakarna) and the Sathwic qualities (Vibhishana). Sita is Brahmajnana or the Awareness of the Universal Absolute, which the Individual must acquire and regain undergoing travails in the crucible of Life. Make your heart pure and strong, contemplating the grandeur of the Ramayana. Be established in the faith that Rama is the Reality of your existence.
-BABA-
Prasanthi Nilayam, India.
Chapter 1
Rama - Prince and PrincipleThe name 'Rama' is the essence of the Vedas; the Story of Rama is an ocean of Milk, pure and potent. It can be asserted that no poem of equal grandeur and beauty has emerged from other languages or from other countries until this very day; but it has provided inspiration to the poetic imagination of every language and country. It is the greatest treasure inherited by his good fortune by every Indian.
Rama is the guardian deity of the Hindus; the Name is borne by the bodies in which they dwell and the buildings in which those bodies dwell. It can safely be said that there is no Indian who has not imbibed the nectar of Ramakatha, the story of Rama.
The Ramayana, the epic that deals with the story of the Rama Incarnation, is a sacred text that is reverently recited by people with all varieties of equipment, the scholar as well as the ignoramus, the millionaire as well as the pauper. The Name that the Ramayana glorifies cleanses all evil; it transforms the sinner; it reveals the Form that the Name represents, the Form that is as charming as the Name itself.
As the sea is the source of all the waters on earth, all beings are born from 'Rama'. A sea sans [without] water is unreal; a being sans [without] 'Rama' is without existence, now or ever. The azure Ocean and the Almighty Lord have much in common.
The Ocean is the abode of the Almighty, as myth and legend proclaim; they describe Him as reclining on the Ocean of Milk. This is the reason behind the title given by Valmiki (son of Prachetas) the great poet who composed the epic, to each canto, Kaanda. Kaanda means water, an expanse of water.
It also means 'the sugarcane'. However crooked a cane may be, whichever section you chew, the sweetness is unaffected and uniform. The stream of Rama's Story meanders through many a curve and twist; nevertheless, the sweetness of Karuna (tenderness, pity, compassion) persists without diminution throughout the narrative. The stream turns and flows through sadness, wonder, ridicule, awa, terror, love, despair and dialectics, but the main undercurrent is the love of Dharma (Righteousness, Morality) and the Karuna (Compassion) it fosters.
The nectar in the story of Rama is as the 'Sarayu river' that moves silently by the city of Ayodhya, where Rama was born and where he ruled. The Sarayu has its source in the Himalayan Manasa-Sarovar, as this Story is born in the Manasa-Sarovar (the Lake of the Mind)! The Rama stream bears the sweetness of Karuna; the stream of Lakshmana (his brother and devoted companion) has the sweetness of Devotion, (Bhakthi); as the Sarayu river joins the Ganga (Ganges) and the waters commingle, so too, the streams of tender compassion and devotion (the stories of Rama and Lakshmana) commingle in the Ramayana. Karuna and Prema make up, between them, the composite picture of the glory of Rama; that picture fulfils the heart's dearest yearning for every Indian; to attain it is the aim of every spiritual striving.
The effort of the individual is but half the pursuit; the other half consists in the Grace of God. Man fulfils himself by self-effort as well as Divine Blessings; the fulfilment takes him across the dark ocean of dualities, on to the Immanent and Transcendent One.
The Ramayana has to be read, not as the record or a human career, but as the narrative or the Advent and Activities of an Avatar (Incarnation of God). Man must endeavour with determination to realise through his own experience the ideals revealed in that narrative. God is all-knowing, all-pervasive, all-powerful. The words that He utters while embodied in the Human form, the acts that He deigns to indulge in during his earthly sojourn, these are inscrutable and extra-ordinarily significant. The precious springs of His Message ease the Path or Deliverance for mankind. Do not look upon Rama as a scion of the Solar Dynasty, or as the sovereign of the kingdom of Ayodhya, or as the son of Emperor Dasaratha. Those correlates are but accessory and accidental. This error has become habitual to modern readers; they pay attention only to the personal relationship and affiliations between the characters of the story they read about; they do not delve into the values they represent and demonstrate.
To elaborate this error: the father of Rama had three wives; the first was such and such, the second was of this nature, the third had these traits! Her maids were of this ugly type ... . The wars fought by Dasaratha, the father, were characterised by these peculiarities… those specialities … . In this manner, fancy leads man astray into the region of the trivial and the colourful, making him neglect the valuable kernel. People do not realise that the study of history must enrich life and make it meaningful and worthwhile, rather than cater to the appetite for paltry facts and petty ideas. Their validity and value lie deep within the facts and fertilise them like subterranean water. Wear the glasses of Bhakthi (Reverent Adoration) and Sradha (Steady Dedication); then, the eye will endow you with the pure Wisdom that liberates you and grants eternal Bliss.
As men squeeze juice out of the fibrous cane and drink only the sweetness, as the bee sucks the honey in the flower, regardless of its symmetry and colour, as the moth flies towards the brightness of the flame, ignoring the heat and the inevitable catastrophe, the Sadhaka (Spiritual Seeker) should yearn to imbibe the Karunarasa (the expression of the emotion of tenderness, pity and compassion) that the Ramayana is saturated with, paying no heed to other subjects. When a fruit is eaten, we throw away the skin, the seeds and the fibre. It is in the very nature of Nature that fruits have these components! Nevertheless, no one will eat these on the plea that he has paid for them! No one can swallow the seeds and digest them. No one will chew the outer rind. So, too, in this Rama-fruit called Ramayana, the tales of Rakshasas (demons, ogres and the like) form the rind; the wicked deeds of these evil men are the hard indigestible seeds; sensory and wordly descriptions and events are the not-too-tasty fibrous stuff; they are the sheaths for the juicy nourishment.
Those who seek the Karuna-rasa in the Rama fruit should concentrate more on the central narrative than on supplementary details that embellish or encumber it. Listen to the Ramayana in that mood; that is the best form of Sravana (process of spiritual listening).
On one occasion, Emperor Parikshith fell at the feet of the Sage Suka and asked for instruction on one point that was causing him dire doubt. "Master! One riddle has been worrying me since long. I know that you can solve it for me and that no one else can. I have listened to the narratives of the lives of my forefathers, from the earliest, the great Manu, down to those of my grandfathers and father. I have studied these stories with care. I observe that in the history of every one of these, there is mention of Sages (Rshis) attached to the monarch, some learned scholar-saints who are members of the court, attending durbars and sharing the business of government! What is the real meaning of this amazing association of scholars (who have renounced all attachments and desires, who have realised that the world is a shadow and a snare, and that the One is the only Reality) with kings and rulers playing subordinate roles and counselling them when asked? Those revered elders will not, I know, engage themselves in any activity without sufficient and proper reasons. Their behaviour will ever be pure and unsullied. But, this makes my doubt unsolvable. Please enlighten me".
Suka laughed at the question. He replied, "You have asked a fine question, no doubt. Listen! The great sages and holy scholars will always be eager to share with their fellowmen the truth they have grasped, the sanctifying experience they have won, the elevating deed they have been priviliged to perform, and the Divine Grace they have been chosen to receive; they seek nearness to those who are in charge of administration, those who are adepts in ruling over peoples, with the intention to use them as instruments for establishing and ensuring peace and prosperity on earth; they implant high ideals in their minds, and holy ways of fulfilling them; they prompt the performance of righteous actions, in accordance with just laws. The monarchs too invite and welcome the sages, seek out the scholars and plead with them to be in their courts, so that they can learn from them the art of government and act according to their counsel. The monarch was the master and guardian of the people; so, they spent their days with him for the estimable purpose of realising, through him, the yearning of their hearts: "Lokaassamasthaah Sukhino Bhavanthu - May all the Worlds be happy". They were eager to see happiness and peace spread over the world. Therefore, they tried to equip the kings with all the virtues, fill them with all the moral codes of discipline, arm them with all branches of learning, so that they may rule the realm efficiently, wisely and with beneficial consequences to themselves and their subjects.
There were other reasons, too. Listen! Knowing that the Granter of Joy to humanity, the Mentor of human morals, the Leader of the Solar line, the Dweller in the Heaven of Eternal Bliss, will take birth in a royal line, Sages who had the foresight to anticipate events, gained entry into the durbars of rulers so that they may experience the bliss of contact with the Incarnation, when It happens. They feared they may not get such access later, that they may miss the Bliss they could well garner. So, they profited by their vision of the future and established themselves in the royal capital, in the thick of the community, longing for the Advent.
"To this venerable group belonged Vasistha, Vismamitra, Garga, Agasthya and other sages (rishis). They had no wants; they were monarchs of renunciation; they sought nothing from any one. They were ever content. They appeared in the audience halls of the emperors of those days, not for polemics and the pomp of punditry or for collecting the costly gifts offered to such disputants and guests, or for decorating themselves with the burdensome title those patrons confer on the persons they prefer. They craved rather for the Darsan (Bliss of the Vision) of the Lord and for a chance to uphold Dharma (Righteousness) in human affairs; they had no other objective".
"The kings too in those days were immersed in thoughts divine! They approached the hermits and sages in their retreats in order to discover from them the means of making their subjects happy and content; often they invited them to their palaces and consulted them about ways and means of good government. Those were days when there were sages with no attachment to self, and scholars with no craving for power; such were the men who tendered advice to the kings. As a consequence, there was no lack of food and clothing, of housing or good health, for the people of the realm. All days were festival days; all doors were decorated with green festoons. The ruler felt that his most sacred duty was the fostering of his people's welfare. The subjects too felt that the ruler was the heart of the body politic. They had full faith that he was as precious as their own hearts; they valued him as such; they revered him and paid him the homage of gratitude".
Suka explained the role of the sages in the royal courts in this clear downright manner before the large gathering that was sitting around him.
Have you noticed this? Whatever is done by the great, whichever company they choose, they will ever be on the path of righteousness, on the path of the Divine; their acts will promote the welfare of the entire world! So, when the Ramayana or other narratives of the Divine are recited or read, attention must be fixed on the majesty and mystery of God, on the Truth and Straightforwardness that are inherent in them, and on the practice of those qualities in daily life. No importance should be attached to extraneous matters; the means and manner of the execution of one's duty is the paramount lesson to be learnt.
God, when appearing with Form for the sake of upholding Dharma, behaves in a human way. He needs must! For, He has to hold forth the ideal life before man and confer the experience of joy and peace on men. His movements and activities (Leelas) might appear ordinary and commonplace to some eyes. But, each of these will be an expression of beauty, truth, goodness, joy and exaltation. It will captivate the world with its charm, it will purify the heart that contemplates it. It will overcome and overwhelm all the agitations of the mind. It will tear the veil of Illusion (Maya). It will fill the consciousness with Sweetness. There can be no 'ordinary' and 'commonplace' in the careers of Avathars. Whatever is seen and taken as of that nature is really 'super-human', 'super-natural', deserving high reverence!
The story of Rama is not the story of an individual; it is the story of the Universe! Rama is the Personification of the basic Universal in all beings. He is in all, for all time, in all space. The story deals not with a period that is past, but with the present and future without end, with beginningless eternal Time!
No ant can bite, without Rama's Will! No leaf can drop from its branch, without Rama's prompting! Sky, wind, fire, water and earth - the Five Elements that compose the Universe - behave as they do for fear of Him, and in tune with His Orders! Rama is the Principle which attracts - and endears through that attraction - the disparate elements in Nature. The attraction that one exerts over another is what makes the Universe exist and function.
That is the Rama principle, without which the cosmos will become chaos. Hence, the axiom: If there be no Rama, there will be no Panorama (Universe).
In the Immaculate pure Solar Dynasty was born the highly mighty, the far famed, the strong armed, the Intensely loved and revered ruler, Khatvanga. His rule showered supreme bliss on the immense populations under his throne and persuaded them to pay homage to him, as if he were himself God. He had a 'one-and-only' son, named Dileepa. He grew up, shining in the glory of knowledge and virtue; he shared with his father the joy and privilege of guarding and guiding the people. He moved among his subjects, eager to know their joys and sorrows, anxious to discover how best to relieve pain and distress, intent on their welfare and prosperity. The father watched his son grow straight and strong, virtuous and wise. He sought a bride for him so that after the marriage, he could place on his shoulders part of the burden of the sceptre. He sought her in royal houses far and wide, for she must be a worthy companion for the prince. At last, the choice fell on the Magadhan princess, Sudakshina. The wedding was celebrated with unsurpassed pomp and exultation by the people and the court.
Sudakshina was endowed with all womanly virtues in ample measure. She was saintly and simple and a sincere votary of her husband; she served her lord and poured love on him, as if he were her very breath. She walked in the footsteps of her husband and never deviated from the path of righteousness.
Dileepa, too, was the very embodiment of righteousness, and, as a consequence, he saw that neither want nor disappointment affected him in the least. He held fast to the ideals and practices of his father so far as the administration of the empire was concerned, and so he could slowly and without any dislocation, take upon himself the full responsibility of administration. Thus, he was able to give his father rest in his old age. Khatvanga rejoiced within himself, contemplating the great qualities of his son and observing his skill, efficiency and practical wisdom. Some years passed thus. Then, Khatvanga directed the court astrologers to select an auspicious day and hour for the Coronation of Dileepa and on the day fixed by them he installed Dileepa as the Monarch of the realm.
From that day Dileepa shone forth as the Lord and Sovereign of the Empire, which stretched from sea to sea, with the seven islands of the Ocean. His rule was so just and compassionate, so much in conformity with the injunctions laid down in the scriptures, that rains came as plentifully as needed and the harvest was rich and profuse. The entire empire was green and glorious, festive and full. The land was resonant with the sacred sound of the Vedas recited in every village, the purifying rythm of the manthras chanted in the Vedic sacrifices performed throughout the land; every community lived in concord with all the rest.
Nevertheless, the Maharaja was apparently overcome by some mysterious anxiety; his face was losing effulgence. The lapse of a few years did not improve matters. Despair wrote its deep lines firmer on his brow. One day, he revealed the cause of his gloom to his queen, Sudakshina: "Darling! We have no children, and sadness is overpowering me as a consequence. I am even more affected when I realise that this Ikshvaku dynasty will terminate with me. Some sin which I committed must have brought about this calamity. I am unable to decide the process by which I can counter this malign destiny. I am eager to learn from our family preceptor, the sage Vasishta, the means by which I can win the Grace of God and make amends for the sin. I am very much agitated by grief. What do you suggest as the best means to win Grace?"
Sudakshina did not take time even to think out the answer. "Lord! This same fear had entered my mind too, and caused me much grief. I had not given expression to it. I smothered it in the mind for I cannot, I know, reveal my fears, without being prompted by you, my Lord. I am ever willing and eager to support and follow implicitly what appeals to you as the best means of overcoming our sorrow. Why should there be any delay? Let us hasten to consult revered Vasishta", she said. Dileepa ordered the chariot to be brought for the pilgrimage to the hermitage of the Preceptor. He directed that no escort or courtier need accompany him that day. In fact, he drove the vehicle himself and reached the simple cottage of his Gurudev.
At the sound of the chariot, the hermits on the out-skirts of the Asram went into the cottage and made known to their Master the arrival of the Ruler of the Empire. Vasishta showered his blessing on him as soon as he saw him near the door and lovingly inquired about his health and the welfare of his subjects and his kith and kin.
Sudakshina fell at the feet of the sage's consort, the famed Arundhathi, embodiment of all the virtues which adorn the noblest of women. Arundhathi lifted her into her arms and fondly embraced her prodding her with questions about her welfare. She led her into the inner part of the hermitage.
As befitted the monarch of the realm, Dileepa acquired from Vasishta whether the Yajnas and Yagas the ascetics had to perform as part of the cultural tradition were being carried out without any handicap, whether the anchorites were experiencing any difficulty in acquiring food and carrying on their studies and spiritual practices, and whether their sylvan campuses were terrorised by wild beasts. He was yearning, he said, to make their studies and spiritual excercises progress well without any distraction due to adverse environment or counter-influences.
When the king and queen entered the cottage and sat in their places, with the assembled sages and seekers, Vasishta suggested to the latter to move into their own hermitages, and asked the king the reason for his coming to his place accompanied by the queen and none else. The king communicated to his preceptor the nature and depth of his grief, and prayed for the only remedy that could remove it, namely, his Grace.
Listening to that prayer, Vasishta was lost in deep meditation. Perfect silence prevailed. The king too sat in the lotus posture on the bare floor and merged his mind in God; the queen attuned her mind with the Divine.
At last, Vasistha opened his eyes and said, "King! The will of God can be thwarted by no man, whatever his might or authority. I have no power to override the decree of the Divine. I cannot manifest enough Grace to confer, through my blessings, the son you desire. You have drawn on yourself a curse. On one occasion, when you were approaching the Capital, during your journey home, the Divine Cow, Kamadhenu, was reclining in the cool shade of the Divine Tree, the Kalpatharu! Your eye fell on her, but caught up in the tangle of worldly pleasures, you ignored her and passed on, in pride, to the palace. Kamadhenu was pained at the neglect, she was hurt that you had failed to honour her; she felt that your people will start dishonouring the cow, since the king himself had failed in his duty. When rulers, who do not revere the Vedas or adore Brahmins who learn and practise the Vedas or neglect the cow which sustains man, continue to rule without restraint, she argued, there will be no Dharma in the land.
"Kamadhenu cursed you that day that you should have no son to succeed to your throne; she declared, however, that when you take the advice of the Guru and start in humility and reverence to serve the cow and worship her in gratitude, the curse will be rendered infructuous and you will be rewarded with a son and heir.
"Therefore, worship the cow from this moment, with your queen, as laid down in the sacred texts and you are certain to have a son. The hour is near when cows start returning home from the pasture. My treasure, the divine cow, Nandini, is fast approaching the hermitage. Go, serve her with devotion and steady faith. Give her food and drink at appropriate hours. Wash the cow and take her out to the pastures and see that no harm comes to her while she grazes."
Vasishta then initiated the King and Queen in the rituallistic vow of 'Cow Worship' (Dhenuvratha); he sent them into the cow-shed with holy water and offerings for the worship and himself walked towards the river for ablutions and evening prayers.
One day, while Nandini was grazing happily in the jungle, a lion espied her and followed her in order to allay his hunger. Dileepa observed this; he used all his skill and might to foil the lion from pouncing on her; he resolved to offer his own body in exchange. That lion, though feline and ferocious, was a strict follower of Dharma. Moved by compassion at the sacrifice that the king was willing to make to save the cow that he worshipped, it released the cow and the king from its clutches, and left the place.
Nandini was filled with an inexpressible sense of gratitude and joy at the self-sacrificing gesture of Dileepa. She said, "King! This moment, the curse that afflicts you is lifted! You will have a son who will subdue the whole world, support the principles and practice of Dharma, earn renown on earth and in heaven, enhance the fame of the dynasty, and, more than all, continue the Ikshvaku line, wherein, the Lord Himself, Narayana, will one day take birth! May this son be born soon". Nandini blessed the King. Attended by the King, the sacred cow returned to the asram of Vasishta.
Vasishta had no need to be told! He knew all; as soon as he saw the face of the King and Queen, he surmised that their wish was fulfilled; so, he blessed them and permitted them to leave for the City. Then, Dileepa and Queen Sudakshina prostrated before the Sage and reached the Palace, full of joy at the happy turn of events.
The child grew in the womb as the blessing guaranteed. When the months ran their full course, at an auspicious moment, the son was born. When the happy tidings spread over the city and kingdom, thousands assembled before and around the palace in great joy; the streets were festooned with flags and green leaves; groups of people danced in glee calling on all to share in the thrill; they waved camphor flames to mark the occasion. Huge crowds exclaimed 'Jai' 'Jai' and moved on towards the Palace grounds.
Dileepa ordered that the birth of the heir to the empire be announced to the multitude gathered in the vast grounds of the Palace, by the Minister himself, and when he did so, the joyous acclamation of the throng hit the sky. The applause was loud and long; the jais echoed and re-echoed from one street to another. It took many hours for the gathering to disperse and reach home.
On the tenth day, the King invited the Guru and celebrated the rite of Naming the New-born (Namakaranam). The name Raghu was selected, on the basis of the asterism under which he was born. The child gave delight to all by its prattle and play; he was liked by all as a bright and charming youngster; he crossed his teens and became a brave, resolute, efficient helpmate of his father!
One night - no one could guess why the king felt so - while conversing with the Queen he said, "Sudakshina! I have achieved many a grand victory! I have succeeded in celebrating many a great ritual sacrifice. I have fought many a grim battle with mighty invaders and triumphed over them all, including even ogres and sub-human Titans! We are blessed with a son who is a precious gem! We have nothing more to gain.
"Let us spend the remainder of our lives in the adoration of God. Raghu is the repository of all virtues; he is fit in all respects to take up the burden of ruling over the Empire. Let us entrust the realm to him; we shall retire into the silence of the forest, live on roots and fruits, serve the sages who lead austere lives filled with godly thoughts and godward aspiration, and sanctify every moment with Sravana (Listening to the sacred teachings), Manana (Meditating on their inner meaning) and Nididhyasana (Practising the path laid down) We shall not yield for a minute to sloth based on Thamasic qualities."
So saying, he called the Minister to his presence as soon as it was dawn: he directed that arrangements be made for the Coronation and marriage of the Prince. Full of the spirit of renunciation, he asked the Queen what her plans were. She shed tears of joy and gratitude and said, "What greater good fortune can I gain? I am bound by your order; proceed with your plans". Her enthusiasm and willing acceptance strengthened the resolution of the Emperor.
Dileepa called together his ministers, scholars, and sages and communicated to them his intention to celebrate the Coronation and marriage of his son; they wholeheartedly agreed and the two functions were held in great pomp. The father then gave the Prince, valuable advice on administration emphasising the need to promote the study of the Vedas and the fostering of scholars learned in Vedic lore, and lay down laws that will promote popular well-being. After this, he moved into the forest, with the queen, bent on acquiring the Grace of God.
Emperor Raghu ruled the kingdom from that day in accordance with the directives given by the pundits and with the twin objectives: the happiness of his subjects and the promotion of righteous living. He believed that these two are as vital as breath, and he spared no pains in pursuing these ideals, and making his ministers too adhere to the path. Though young, he was rich in virtue. However tough a problem happened to be, he grasped it quick and discovered the means of solving it; he made his subjects happy and contented. Wicked kings were taught severe lessons by him. He won them over by peaceful approach and clever diplomatic tactics, or by fielding a little army in order to win them over, or openly breaking with them and defeating them on the field of battle.
He was engaged in activities that ensured the welfare of the people and promoted the culture enshrined in the Vedas. All classes of people extolled his rule, irrespective of age, economic status, or attainments. They said he was proving himself superior to his father in physical prowess, courage, righteous conduct and compassion. Eyeryone said that he brought lasting significance to the name he bore.
Raghu paid special attention to the care and comfort of the hermits engaged in asceticism in the forests; he saw to it that they were saved from harassment and himself supervised the arrangements for assuring them protection and encouragement. So, he received their blessings and grace in ample measure.
One day, the student-hermit, Kautsu, disciple of Varathanthu, came to the Court after finishing his studies. He prayed to the King to help him in securing the Thanks Offering which he had to submit to his preceptor. Raghu gave him the money that he wanted. Kautsu was happy that the gift he received was pure, collected from the people without causing them any distress, and paid by them gladly and gratefully, for Raghu did not collect even a paisa more than was absolutely needed, as he was ever afraid of the anger of God. The money was also handed over with great love and consideration, and so, Kautsu was overwhelmed by joy and gratefulness. His heart was full and he spoke lovingly to the King, "May you be blessed soon with a son Who will achieve world-wide fame". With this, he left the presence of the ruler.
True to his words, ten months later, Raghu was blessed with a son, dazzling like a diamond! The rites of baptism and naming were performed by the palace priests; he was named 'Aja'. [compare with Chapter 7d] He was a very charming babe. He grew into a sprightly boy, eager to learn all the arts and sciences. He became an adept in each of them. His fame as a great scholar and a very accomplished lad spread throughout the land.
In course of time, Raghu also felt his father's urge to place on the prince's head the burden of the sceptre and himself retire into the forest for the contemplation of God. He too called on the ministers to arrange for the transfer of authority by means of the rite of Coronation and to synchronise that rite with the marriage of Aja with a suitable bride. Indumathi, the sister of Bhojaraja, the ruler of Magadha, was the bride chosen to be the life partner of Aja. After the installation of Aja on the throne, the royal parents left for their forest hermitage.
Aja, with the queen as his loving partner, won the loyalty of the subjects by his wisdom and sympathy: they scrupulously followed the advice given by Raghu on the ways and means of administration. Aja loved and revered the world and its inhabitants as the reflections and images of the Indumathi he loved so deeply; so, he was full of happiness and exaltation. They used to spend days and weeks in beautiful sylvan retreats, admiring the glory and grandeur of Nature.
Meanwhile, the queen gave birth to a son. The parents were overjoyed at this happy event; they had the news communicated to their revered preceptor, Vasishta. They wanted ceremonial rites to be done for the newborn baby. He was named Dasaratha.
Dasaratha was, indeed, the pet of every one who saw him and who had the privilege of fondling him. The child waved and tossed its limbs about as if he was all vitality and joy. It appeared as if it was fed on Ananda and it lived only for imparting Ananda to all.
One day, Aja and Indumathi betook themselves into the forest, as was their wont, for recreation in the lap of nature. The silence and the sublimity of that day were even more appealing than on other days. They sat in the shade of a tree and conversed endearingly, when a wind rose heavy and strong. It brought a fragrance, sweet beyond description. And, they could hear the captivating strains of divine music! They rose and searched all around them for the cause of these mysterious gifts. They found high above their heads, between the clouds in the sky, Narada, the "mental son" (Maanasa Putra) of Brahma, moving fast somewhere. Even as they were watching him, a flower from the wreath he was wearing on his tuft, unloosened itself and wafted by the wind, it fell right on top of the head of Indumathi. Aja was amazed at this incident; but, he was shocked to find that the queen fell instantly on the ground in a faint and closed her eyes for ever!
The death of the woman he loved as intimately as his own breath caused desperate grief to the ruler; his lamentation shook the forest from end to end. The earth quaked in sympathy; the trees stood still, rooted in wonder at the sorrow that filled the royal heart and overflowed it.
Narada heard the wail of the king - his sobs and groans - as he wept over the corpse of his beloved. He came down to console his agony. "Raja!", he said, "sorrow is of no avail when death strikes; the body is prone to birth and death; what brings about birth brings about death too; to seek to know why they happen is an exercise in insanity. The acts of God are beyond the cause-and-effect chain. Ordinary intellects cannot unravel them; they can at best guess the reason, as far as their faculties can reach. How can the intellect grasp something out of its domain?
"Death is inevitable for each embodied being. However, since the death of Indumathi is resonant with strangeness, I have to tell you its reason", Narada said. He drew Aja near and said, "Listen! In former days, the sage Thrnabindu was engaged in extreme asceticism, and Indra resolved to test his attainments and the depth of his equanimity. He despatched a Divine Enchantress, named Harini, to attract him into the world of sensualism. But, the sage was immune to her wiles and remained unaffected. He opened his eyes and said, 'You do not seem to be an ordinary woman! You are perhaps a godly damsel. Well, whoever you are, you must suffer the penalty for resolving to execute a foul deed, a nefarious plan! Be born as a human being, fallen from heaven; learn what it is to be a mortal human'. Cursing her thus, the sage closed his eyes and plunged into meditation again.
"Harini shook with fear and shed profuse tears of repentance; she prayed for pardon and for cancellation of her exile from heaven, she pleaded pathetically for the removal of the curse. At this, the sage melted a little and said, 'O weak one! It is not possible for me to retake my words. But I shall indicate an occasion when you will be released. Listen! The moment a flower from heaven drops on your head, your human frame will fall and you can return to Heaven. Indumathi is that divine damsel and she has found her release this day. When a flower I wore fell on her, she rid herself of the curse. Why grieve over this? It is of no avail." Narada spoke of the duties of a monarch and his responsibility and the example he must set before all; he spoke of the evanescent nature of life and the mystery of death, the ultimate fate of all beings that are born. After this, Narada wended his way across the sky.
Unable to save his beloved, Aja performed the obsequies and reached the capital city. He was heavy with grief; only Prince Dasaratha could give him some consolation and renew his will to live; he spent his days in morose dreariness. Since Dasaratha was now a full-grown youth, Aja made over the kingdom to him and sat on the bank of the Sarayu river, bent on fulfilling the vow of "non-acceptance of food", (Anasana). Denying himself the sustenance to continue, he caused his life to ebb away.
As soon as Dasaratha heard the news, he hastened quickly to the Sarayu bank, and bewailed the loss of his dear father. He arranged for the funeral without delay and felt some relief that his father had given up life through a ritualistic vow. He drew some strength from this fact and resumed his duties as the Ruler, with full mastery of all his varied faculties.
Within a short time, the fame of Dasaratha illumined all quarters, like the rays of the rising Sun. He had the intrepidity and skill of ten charioteers rolled into one and so, the name Dasaratha (The-ten-chariot hero) was found appropriate. No one could stand up against the onrush of his mighty chariot! Every contemporary ruler, mortally afraid of his prowess, paid homage to his throne. The world extolled him as a hero without equal, a paragon of virtue, a statesman of highest stature.
Chapter 3
No Progeny from his LoinsRavana, the Rakshasa King of Lanka, heard of Dasaratha and his fame. He was so filled with envy that he determined on a sure plan to destroy him, by means, fair or foul. Ravana sought for an excuse to provoke Dasaratha into a fight; one day, he sent word through a messenger, that unless tribute was paid to him, he would have to meet Ravana on the battlefield and demonstrate his superior might in war. This call was against international morality, but what morality did a Rakshasa respect?
When Dasaratha heard the messenger speak, he laughed outright, in derision. Even while the messenger was looking on, he shot sharp deadly arrows which reached Lanka itself and fastened the gates of that City!
Addressing the envoys, Dasaratha said, "Well, Sirs! I have now made fast the doors of your fortress city; your master cannot open them, however hard he may try; that is the 'tribute' I pay to your impertinent lord". When the envoys returned and informed Ravana of this, he was shocked to find all the doors closed fast; the desperate efforts made by Ravana with all his men met with failure; they could not open the gates. When Ravana was struck with shame, strangely enough, the arrows returned to Ayodhya and the doors flew open.
Ravana, however, decided that he must overpower all the rulers of the world and, realizing that he could do so only by winning Divine Grace, he went over to the depths of the forest and selected a favourable, auspicious spot for his ascetic practices.
The asceticism of Ravana was so intense and satisfying that God Brahma was compelled to appear before him and offer to grant him whatever boon he desired. "Ravana! Ask for anything you want! I shall give you your heart's desire", said Brahma. Ravana was revolving in his mind the insult he had suffered at the hands of Dasaratha; he argued that Dasaratha might get even mightier sons from whom he might suffer more; so, he asked the boon he wanted, "Lord! Bless me with this gift of Grace: let no child be born from the loins of Dasaratha". At this, Brahma said, "So be it", and immediately vanished from the scene, lest Ravana might frame another foul request if He were present before him! Ravana strutted about, proud and devoid of fear, exulting over his prowess and success.
Meanwhile, another project entered his head! "Dasaratha is a youth of marital age now; if I so contrive that he does not marry at all, it will make my safety doubly sure", he thought within himself! Looking about with the aid of his Rakshasa skills, he discerned that there was a great likelihood that Dasaratha will wed the daughter of the King of Kosala. So, he decided to put an end to that princess! When one's own destruction is imminent, reason turns crooked - as the saying goes! He entered the Kosala kingdom stealthily in disguise and kidnapped the princess. Placing her in a wooden box, he cast it over the waves of the sea.
Ravana could not see the truth that nothing can ever happen without the concurrence of the Divine Will. Brahma willed otherwise: the box was carried by the waves on to the shore. The place where it landed was a fine recreation area. The next day, Sumanthra, the Prime Minister of Dasaratha happened to visit the place on a quiet holiday, to be spent in discussing within himself the problems of the State. His eyes fell in the box; he retrieved it and opened it. He was surprised to find in it a charming girl, with attractive shining eyes and a halo of divine splendour. Sumanthra was overcome with pity; he spoke soft and sweet to the girl, "Little one! How did it happen that you were placed inside this box?"
She replied, "Sir, I am the princess of the Kosala kingdom; my name is Kausalya. I am not aware how I came inside this box nor who placed me in it. I was playing with my companions in the palace gardens; I do not remember what happened to me". Sumanthra was moved by her simple and sincere statement. He said, "Such barbarian stratagems are resorted to only by Rakshasas; they are beyond the ken of men! I shall take you to your father and place you in his hands. Come with me! Let us go without delay".
Sumanthra placed her in his chariot and proceeded to Kosala, where he restored her to the King and recited before the Court the details known to him.
The King too, interrogated Sumanthra in various ways. He discovered that he was none other than the minister at the Court of Dasaratha, Emperor of Ayodhya, and that his master was still unmarried. He was filled with joy at the discovery. He said, "Minister! You brought back to me this child of mine, saving her from destruction. So, I have resolved to give her in marriage to your master himself. Please inform the king of my offer". He honoured Sumanthra with due ceremony and sent him with the Court Priest and appropriate presents.
Sumanthra told Dasaratha in detail all that had happened. In order to confirm his acceptance, Dasaratha sent with the Court Priest of Kosala his own Court Priest with gifts of auspicious nature. The date and time were fixed; Dasaratha proceeded to the Kosala capital accompanied by a magnificent array of elephantry, chariotry, cavalry and infantry. The paean of music which marched with him reached the sky and echoed from the horizon. The marriage of Dasaratha and Kausalya was celebrated with resounding grandeur and splendour. The King of Kosala took Sumanthra near him and said, "You are the person who brought about this glory; of course, nothing ever happens without God's will. Nevertheless, how can I repay the debt I owe you and demonstrate my gratitude to you? Please honour my offer and accept it; be wedded this day itself in my capital city. If you agree, I shall arrange for the celebration of that joyous event this very day".
Dasaratha and Sumanthra gave their consent to the proposal. Sumanthra was married to the daughter of Veeradasa, of the clan of Ganga. The news of the marriages of both King and Prime Minister at the same place, on the same day, spread throughout the City, nay, throughout the kingdom!The land was filled with wonder and delight. The festival lasted three days; the populace were treated to music, drama, dance and other forms of entertainment. Night and day were packed with excitement and joy.
On the fourth day, Dasaratha started back for Ayodhya, with his queen and courtiers as well as Minister Sumanthra with his bride and entourage; they entered the City amidst the acclamation of the people. His subjects exulted at the marriages of both King and Minister; they danced in the streets and shouted "Jay" "Jay" till their throats got hoarse. They lined the streets to see their Queen; they sprinkled rose-water on the roads by which they came and welcomed them waving flames of camphor.
Dasaratha resumed his royal duties and ruled the realm with love and care. Often, he went with his consort, on excursions into the forests, and spent his days happily. But, as time sped through days, months and even years, the shadow of distress darkened the face of the King. For, the pang of being childless saddened him.
The King consulted priests, pundits and ministers and when he knew that their desire confirmed the earnest prayer of Kausalya, he married another wife, Sumithra. Sumithra lived up to her name, for she was indeed full of companionable virtues. Kausalya and Sumithra were bound to each other by ties of affection, far stronger than those between a mother and child. Each yearned to give joy to the other; each had deep fortitude, detachment and sympathy. But, in spite of the lapse of many years, no signs of the King securing a successor to the throne were evident. Moved by despair, the King married a third wife, at the instance of the two queens. She was Kaika, the exquisitely charming daughter of the King or Kekaya in Kashmir.
The King of Kekaya, however, laid down certain conditions, before agreeing to give his daughter away in marriage! He insisted that the son born of Kaika should have the right of accession to the throne; if the King of Ayodhya could not agree to this, he declared, he would not consent. Garga. the Court Priest, brought back the message to Ayodhya. Kausalya and Sumithra recognized the ardour of the King to wed the princess of Kekaya, whose beauty was being extolled highly by all; they felt that the duty of a true wife is to obey the least wish of the husband and do her best to help the realization of that wish; they also knew full well that the Imperial Line of Ayodhya can never be polluted by a son who would transgress Dharma. Though Dasaratha might promise that the son of the third wife could succeed to the throne, the son of Kaika born in the dynasty would certainly be an embodiment of righteousness, free from such blemish: so, they pleaded with him, with palms meeting in prayer, "Lord! What greater happiness have we than yours? Accept the conditions laid by the King of Kekaya and wed his daughter and ensure the continuity of this dynasty of Raghu. There is no need to spend even a minute's thought upon this".
The words of the queens fanned his native ardour to an even brighter flame; therefore, the King sent Garga back with many presents agreeing to the terms and informing the King that he was following fast for the wedding ceremony. The ceremony itself was celebrated with lavish magnificence.
Dasaratha returned to his capital, shining like the moon amidst the stars, when he passed through the streets in procession, accompanied by the three queens. The King treated each of them with equal consideration; they too, evinced equal love and respect towards each other and the King. They adored him and were afraid to displease him. They endeavoured their best to carry out his wishes and not to hinder his desire, for they revered him as their God, in the tradition of the true wife. They lived with such intimate mutual love that it appeared as if all three had but one breath, though they moved about as three bodies!
Years passed. The King and the queens crossed the bounds of youth and middle age and approached the realm of old age; there were no signs of a son. Therefore, though the women's apartments of the palace had all the comforts and accessories needed for happy existence, the hearts of the queens were torn by unrest, anxiety and despair.
One evening, the four (the King and his queens) sat in a room or the palace spending hours of anxiety over the future of Ayodhya, and the prospects of its prosperity and safety; and each attempted to answer intelligently and pleasantly. At last, unable to resolve the problem, they rose, heavily dejected and decided that they should consult the family Preceptor, Vasishta, and accept his advice.
At break of dawn, Vasishta was respectfully invited to grant his Presence; many Pundits and Counselors were also called for consultation. The King placed before them the problem of finding a successor to rule the vast realm between the two seas, the Imperial domain under the sway of the Raghu dynasty. Overcome by despair, Dasaratha prayed to the elders in plaintive terms for beneficial suggestions.
Vasishta dwelt long in thought; at last, he opened his eyes and spoke thus: "King! You need not grieve thus. Ayodhya will not be rendered masterless. She will not suffer widowhood. This domain will be gay, happy and prosperous, in unbroken festivity and evergreen with festoonery. She will be the guardian of right living, reverberating with music and joy. I will not agree to the raising of a prince from some other dynasty to the throne of Ayodhya. The Grace of God is a gift inscrutable. The Vow of Righteousness which you are fulfilling will surely bring you the supreme joy of having a son. Do not delay any further! Invite the sage Rshyasrnga, the son of Vibhandaka and perform, with him as the High Priest, the sacred Yaga (Sacrifice) called Puthrakameshti (the Yaga prescribed for those desirous of begetting a son). Make all the necessary ceremonial and ritual arrangements for the Yaga forthwith. Your desire will be achieved without fail".
The queens listened to these reassuring words, spoken so emphatically by Vasishta. They were filled with Ananda! The bud of hope bloomed anew in their hearts. They retired into their apartments, praying most earnestly.
The King searched among his entourage for the most appropriate emissary to be sent to Rshyasrnga, son of Vibhandaka, and to invite him to the imperial capital on such a mission. At last, he called near him his old friend, Romapada, the King of the Anga State and sent him with necessary instructions and equipment. Meanwhile, arrangements for the Yaga were put through, on the bank of the sacred Sarayu river. Attractive sacrificial altars were constructed, in conformity with sacred injunctions. The City was decorated with flags and festoons.
As was anticipated, the great sage Rshyasrnga entered the city of Ayodhya, to the great delight of all, with his consort Santha.
Emperor Dasaratha welcomed the sage at the main gate of the Palace; he ceremonially washed the feet of the distinguished saint; he placed on his own head a few drops of the water sanctified by his feet; he then fell at the feet of Vasishta and prayed to him to enquire from Rshyasrnga the proper procedure for the contemplated Yaga.
Rshyasrnga wanted that the ministers and scholars be seated in appointed order; he directed the King also to sit on his throne. Then he described the various processes of the ceremony, so that the court priests could note them for their guidance. He gave them in such detail that every one even knew where exactly he was to sit in the sacrificial hall!
The sage decided that the Yaga shall begin on the stroke of seven, the very next day. The news spread all over the City in a trice. Before dawn every street was decorated with green festoons, every road was packed with people pressing forward to the vast open space on the bank of the Sarayu, where the Yaga was to be performed. The river bank was thick with the eager populace.
Rshyasrnga, with his consort Santha, entered the specially built Yaga Mantap, with the King and Queens, while Vedic chanting and the music of bugle, trumpet and clarinet and the cheers of the people resounded from the sky. Rshyasrnga was installed as the 'Brahma', or the Chief Organizer for the Yaga; he assigned various tasks like worship, recitation, chanting, propitiation, etc. to scholars, in consideration of their qualifications. The offerings were placed in the sacred fire with the prescribed formulae by Rshyasrnga himself, with scrupulous exactitude, deep devotion and faith.
From the fire that was scripturally fed, there arose before all eyes, a Divine Person who shone with the blinding splendour of a sudden stroke of lightning! He held a bright vessel in his hands. At this, the vast concourse including the priests were petrified with wonder, awe, fear and joy. They were overwhelmed by the sudden onrush of bliss and mystery. The King and Queens shed tears of joy; they cast their looks upon the Divine Person and prayed to Him, with folded palms.
Rshyasrnga continued the formulae with undisturbed equanimity, as the texts prescribe, offering oblations in the fire. Suddenly, a Voice as on the Day of Mergence, resounded from the dome of the sky. Rshyasrnga sat aghast and sought to listen to the Message from above. "Maharaja! Accept this Vessel, and give the sacred 'payasam' food brought therein in appropriate shares to your three queens", the Voice announced. Placing the vessel in the hands of the King the mysterious Person who had emerged from the flames disappeared into them.
The joy of the people, princes, pundits and priests who witnessed this great manifestation knew no bounds. Soon, the final rituals were completed and the Maharaja returned in procession to the Palace, with the sacred vessel gifted by the Gods in his hands.
The Queens finished the Ceremonial Bath (as advised by the Preceptor); they entered the Palace Shrine where the altar of the Family Deity was: Vasishta completed the ceremony of worship. The payasam (food) that the Divine Person presented, was then placed in three golden cups. Then, Vasishta called Dasaratha in and said, 'Raja! Give these cups to your wives - first to Kausalya, next to Sumitra and last, to Kaika'. The King acted as ordered. They laid hold of the cups and fell at the feet of Vasishta and Dasaratha. Then, Vasishta directed that they should partake of the payasam, only after touching the Feet of Rshyasrnga, who officiated at the Yaga.
Therefore, Kausalya and Kaika kept their cups safe in the shrine itself and went among their maids to dry their hair, before attending to coiffure. Meanwhile, Sumitra stepped on to the terrace, and, keeping her cup on the short parapet wall, she dried her hair in the sun, ruminating all the time on her peculiar plight: "She was the second Queen! The son of the eldest queen will ascend the throne, as of right; the son of Kaika, the third Queen can ascend the throne according to the promise made by the King at the time of his marriage with her!" But, Sumitra wondered. "What will happen to the son I would get? He will be neither here nor there. Why have a son at all, to suffer as a nobody without status and sovereignty? Far better that a son is not born than be born and get neglected."
But that was only for a moment. Soon she reconciled hers felt that what the Gods decide must happen; none can stop it. She remembered that it was the command of her Preceptor and the order of the King; so, she went towards the cup, determined to eat the contents, when, an eagle flew in from somewhere and whisked it off in its beak, far, far into the sky.
Sumitra repented for her negligence of the precious payasam; she felt that the King would be very upset if he came to know of the mishap. She could not decide on her next step; she went straight to her sister Kausalya and related the whole story to her. Just then, Kaika too came there with the gold cup, after tying up her dried hair. The three were very loving to each other, like sisters bound by one single silken thread of affection.
So, to avoid breaking the saddening news to the King, they had another gold cup brought and Kausalya and Kaika poured into it a portion each from their own share, so that all could take their seats together in the shrine. They ate the payasam, while Rshyasrnga was pronouncing his blessings and other elders and scholars were chanting auspicious Vedic hymns. The Queens then sipped sanctifying water and prostrated before the altar; they fell at the Feet of Rshyasrnga and proceeded to their own palaces.
Time rolled by; News that the queens were pregnant spread among the people. The bodies of the queens took on a shining complexion. The tenth month arrived. Maids and nurses awaited the happy event and watched over the queens with vigilant care. Meanwhile, they came to know that Kausalya had the pains of labour; they hastened to her palace; while on their way, they learnt that the Royal Consort had delivered a Prince! On the second day, Kaika brought forth a son. The glad tidings filled the entire zenana with joy. The next day, Sumitra had the pangs of labour and she delivered twin sons.
Auspicious signs were seen everywhere. The happy news filled all with immeasurable joy. The earth covered herself with green; trees blossomed all over! Music filled the air. Clouds showered fragrant drops of rain, but only on the apartments where the babies were laid in their cradles! The joy of Dasaratha knew no bounds. While for years he was immersed in agony that he did not have even a single son, the birth of four sons gave him indescribable satisfaction and happiness.
The King invited Brahmins and gave them gold, cows and land gifts in plenty. He arranged for the distribution of money to the poor, and of clothes; besides he gifted houses for the homeless. He gave food to the hungry. Wherever one cast his eye, he could see people acclaiming the happy event, shouting jai jai. The subjects gathered in huge assemblies to express their joy in music and dance. 'We have now princes in the royal line', they prided themselves; they were more exhilarated now than when they themselves had sons born to them. Women offered worship to God in gratitude for this act of Grace, for they were sure that the birth of the sons to their King was a signal act of Divine Mercy.
Dasaratha invited the Preceptor of the Royal Dynasty, Vasishta, to the Palace and according to his suggestion, he got a learned astrologer to write down the horoscopes of the new-born. He announced to them that the child of Kausalya was born at a most propitious moment - Uttarayana (the Divine Half-year), Chaitra month, the bright fortnight, the ninth day, the Punarvasu star, Monday, Simhalagna, (the zodiacal sign of the Lion) and the abhijith period (the period of Victory), when the world was resting happily, when the weather was equable (neither hot, warm nor cold). Kaika's son was born the next day - Chaitra, bright half, tenth day, Tuesday gandhayoga. The third day were born the twins - Chaitra, bright half, eleventh day, Aslesha star, Vriddhiyoga. These details were communicated to the astrologer and he was asked to chart and write the horoscopes in consonance with science and inform the king of his inferences there from.
Then, Dasaratha prayed to Vasishta to fix the auspicious time for the naming ceremony of the children. The Family Preceptor sat still for a few seconds lost in meditation: he saw revealed in his yogic vision the future years; rousing himself from that vision, he said: "Maharaja! Your sons are not just ordinary mortals. They are incomparable. They have many names; they are not human; they are Divine Beings who have assumed human forms. They are Divine Personalities. The world's good fortune has brought them here. I consider it a great chance that I could officiate at the naming ceremony of these Divine Children". The mothers are three, but the father is one and so, Vasishta laid down that the ten-day period of 'impurity' be counted from the day when Kausalya delivered her child. So, the eleventh day after the birth of Kausalya's son, the sage declared, was auspicious for the naming ceremony. The King fell at the feet of Vasishta in thankfulness for this favour and the Preceptor left for his hermitage.
The astrologer also approved the day and started writing down the list of materials that had to be kept ready for the ritual. He gave the list into the hands of the Chief Priest and left, loaded with the presents that the King granted him. Dasaratha had invitations written for the Ceremony, and sent them to the feudatory rulers, the nobles, courtiers, sages and scholars throughout his Empire, addressing them as befitted their rank and status. The messengers who carried the invitations were either ministers, court pundits, officers or Brahmins, their status being suited to the rank and status of invitees.
Ten days passed. The City of Ayodhya was brightened and beautified, and made most charming to the eye. The melody of music filled the air and spread over the length and breadth of the kingdom, making people wonder whether celestial angels were singing above. Fragrance was sprinkled on the streets. The city was overflowing with visitors. The Sages and the Courtiers could enter the inner apartments of the Palace and no others. The rest, whether prince or peasant, had separate quarters arranged for them. They had erected pandals In the courtyard of the Palace to seat all the guests and invitees. They were accommodated there so that they could watch the Naming with all its attendant ceremonials.
Very soon, music rose from the Durbar Hall; the chanting of Vedic hymns by Brahmins could be heard; the three Queens entered the elegantly decorated Hall, with the babies in their arms. They shone like Divine Mothers carrying the Gods, Brahma Vishnu and Shiva. The bliss and the splendour that pervaded their faces were beyond man's powers of description.
As soon as the people noticed their entry, acclamations of 'Jai' rose from their hearts. Women waved auspicious lamps before them. Three special seats had been placed there for them. Kausalya took her seat first, followed by Sumitra and Kaika. Emperor Dasaratha sat by the side of Kausalya on her right.
The Brahmins started the ceremony, with due attention to detail. They lit the sacred fire and poured oblations with the recitation of appropriate formulae. Rice grains were poured and spread on golden plates; soft silk cloth was spread on the rice; then, the babies were placed on the cloth by the mothers. The child of Kausalya stared at Vasishta as if he was a familiar acquaintance! He endeavoured to go near him, as if he liked his company and would fain be near him! Everyone wondered at this strange behaviour. Vasishta was overwhelmed with joy at this; he shed tears of joy; he had to wipe his eyes and control himself with much effort; then, holding a few grains of rice in his hand, he said, "King! The child born to promote the joy of Kausalya will do the same for all mankind. His virtues will bring solace and contentment, joy and happiness, to all. The Yogis and seekers will find in him a great source of joy. Therefore, from this moment, his name will be Rama, "he who pleases". And, the sages welcomed the Name as very apt and meaningful. They exclaimed, "Excellent, Excellent!"
Then, Vasishta gazed upon the twin children of Sumitra. The elder one, he felt, would be a hero, a stalwart fighter, and endowed with vast wealth. He knew that he would take delight in the service of God and His Consort, Lakshmi; that service would be for him like the very breath of life. So, he chose the name Lakshmana for him. His younger brother, Vasishta knew, would be a formidable destroyer of enemies, and withal a contented follower in the footsteps of his elder brothers. He therefore blessed him with the name, Satrughna, (the slayer of enemies).
Later, he gazed on the child that was the source of Kaika's joy. That child, Vasishta knew, will fill all hearts with love and joy; he will amaze all by his unbelievable adherence to Dharma; he will rule over his subjects with great compassion and affection. So, he gave him the name, Bharatha (he who rules). The people were happy when they heard the Preceptor dilate on the glorious future of the children; they were filled with love for the princes and called them from that day as Rama, Lakshmana, Satrughna and Bharatha.
Dasaratha had arranged elaborate banquets for all who attended the ceremony; he filled with joy every one who had come; he offered each one the hospitality and presents that the status of each deserved; he showered enormous gifts as charity and as ritual penance he distributed cows, lands, gold and other valuables to the poor and the needy; he paid attention to the needs of every one, so that no one was discontented or disappointed; and, after the ceremony was over, he gave them leave with due civility to return to their homes.
The children grew fast on the fond care of the mothers. But, one curious thing was noticed early. It was observed very soon that Lakshmana always sought Rama and Satrughna always sought Bharatha! Since the day of his birth, Lakshmana was always wailing! The nurses, the ayahs and others tried various remedies and palliatives; but nothing could alleviate his misery or stop his wail. Internal pain was suspected and medicines galore were tried. They were of no avail. So, Sumitra was certain that the child's pain was beyond the reach of drugs; she sent for the Preceptor Vasishta; she fell at His Feet as soon as he entered the room. 'Master', she appealed, 'this Lakshmana is weeping since birth, and clamouring for something I am not able to discover. I have consulted doctors and treated him, as advised. But. the wailing is increasing day by day; he does not relish even mother's milk! As for sleep, it is totally absent. How can he be healthy and hearty if he goes on like this? Kindly tell me why he is behaving so, and bless him that he may give up this continuous wail'.
Vasishta thought within himself for a while. Then he said: "O Queen! His pain is unique and you are trying to cure it by familiar means and drugs! His yearning is beyond the ken of mortals to understand. Do as I tell you and the child will be quiet and happy. The moment you do so, the child will cease wailing and begin playing about with gusto. Take him now and lay him beside Rama, the child of Kausalya. This is the panacea". After this, Vasishta left, leaving his blessings on mother and child. Hearing his words, Sumitra took her child to where the other child was, in its cradle. She laid him by the side of Rama. From that very moment, the wailing stopped! Laughter and play began!
Those who saw this transformation took it as a great wonder! Lakshmana, who was until then suffering, began to prattle aloud in joy, kicking his feet about, waving his hands in glee, as fish do when they are thrown back into water, gliding gleefully along, in quick darts. He was in the presence of Rama, immersed in bliss and aware of the Grace Rama showered.
The story of Satrughna was also on similar lines. He was melancholic, averse to food and play. He appeared very weak and tired. Sumitra was worried at this development. So she invited the Preceptor to the palace and inquired from him the reason, Vasishta smiled again; he said, 'Mother! Your children are not of the common stamp. They are born to enact a Divine Drama! Place Satrughna on the same bed as Bharatha! Then his daily routine will be joyful. He will be extremely happy. You need not worry any more'. Vasishta blessed her and left. Sumitra followed his instructions immediately. Since then, Satrughna spent time in the company of Bharatha. The children were in unbounded bliss together; their progress was beyond measure! Like the splendour of the Sun, they grew in intelligence and glory from hour to hour.
Sumitra had nothing to do now for her children; but, since she loved her twins as her dear life, she spent some of her time with Kausalya and some with Kaika, fondling the children and attending to their needs. She moved from one Palace to the other and relished her chore as a maid caring for the comforts of children. "I am not destined to mother them", she sometimes pined in solitude. Often she wondered how this strange situation arose of her children being happy with those mothers and not with her.
At last, she went to the Preceptor and prayed to him to allay her anxiety. He laid bare the real reason: 'Mother! Lakshmana is a 'part' of Rama; Satrughna is a 'part' of Bharatha." Even as these words fell from his lips, Sumitra exclaimed, "Yes, Yes! I realize it now! I am glad I know from you the truth", and she fell at the Feet of Vasishta and left for the inner apartments.
She said to herself, "When the eagle carried away in its beak the precious gift or payasam (Divine food) given by the Divine Messenger, I was so frightened at the prospect of the King becoming angry at my negligence that I informed Kausalya and Kaika about the calamity; she poured out for me a share from her cup and the other sister poured out another share from her own cup; so, I alone of the queens had twins, as a result of the twin shares I consumed! 0, the will of God is mysterious. It is beyond any one to know His might and majesty. Who can alter His decree?"
"Yes", she consoled herself, "I bore them for nine months; I went through the pangs of delivery. But, their real mothers are Kausalya and Kaika, there is no doubt". She was confirmed in this belief and she gladly entrusted her children to Kausalya and Kaika, and joined them in fondling and fostering them.
The maids as well as many kinsmen of the royal family derived great joy watching the children at play. After they left, Kausalya used to insist that rites to ward off the evil eye were performed scrupulously. She was so affectionate and considerate towards the children that she never recognized the passage of day and the arrival of night or the passage of night and the dawn of a new day. She could not leave them out of sight even for the fraction of a second! While taking her bath or when she was engaged in worship inside the shrine, her mind was on them and she would hasten towards them as quick as feasible. All her work she did in a hurry so that she could spend more time on their care.
One day, she bathed Rama and Lakshmana; she applied fragrant smoke to their curls in order to dry them and perfume them; she carried them to the golden cradles; she sang sweet lullabies and rocked them to sleep. When she found that they had slept she asked the maids to keep watch and she went into her rooms, and prepared the daily food offering to God, in order to complete the rites of worship. She took the golden plate of food and offered it to God. Some time later, she went into the shrine in order to bring the plate out and give a small quantity of the offering to the children. What was her surprise, when she found in that room, before the altar, Rama sitting on the floor, with the offering before Him, eating with delight the food she had dedicated to God! She could not believe what her own eyes told her! Kausalya wondered: "What is this I see? Do my eyes deceive me? Is this true? Can it be true? How did this baby which was sleeping in the cradle come to the shrine? Who brought it hither?" She ran towards the cradle and peeped into it, only to find Rama asleep therein! She assured herself that hers was but delusion; she went into the shrine to remove from there the vessel of payasam she had placed before the idols. She found the vessel empty! How could this be, she wondered! Seeing the child in the shrine might well be a trick of the eye; but, what about the vessel being empty? How could that be an optical illusion?
Thus she was torn between amazement and disbelief. She took hold of the vessel with the remnants of the offering and hastening to the cradle, stood watching the two babes. She could see Rama rolling something on his tongue and evidently enjoying its taste; she was amusingly watching his face, when lo, she saw the entire Universe revolving therein. She lost all consciousness of herself and her surroundings; she stood transfixed, staring with dazed eyes, on the unique panorama that was revealed.
The maids were astounded at her behaviour; they cried out in their anxiety, but she did not hear them. One maid held her feet and shook her until she awoke to her surroundings. She came to, in a trice, with a quick shiver. She saw the maids around her and stricken by wonder, she sat on a bedstead. Turning to the maids, she asked, "Did you notice the child?" They replied "Yes; we are here since long. We have not taken our eyes away from him." "Did you notice any change in him?", Kausalya enquired in eager haste. "We did not notice any change; the child is fast asleep as you can see" was their reply. Kausalya had her problem: Was her vision a delusion? Or fact? If true, why did not these maids notice it? She thought about it for long and, finally, consoled herself with the argument that since the children were born as products of Divine Grace, Divine manifestation was only to be expected of them. She nursed them and nourished them with deep maternal solicitude. They grew day by day, with greater and greater splendour, as the moon does in the bright half of the month. She derived immeasurable joy in fondling them and fitting clothes and jewels on them.
The childhood of Rama was a simple but sublime part in his life. Very often, forgetting that He was her child, Kausalya fell at His feet, and folded her palms before him, knowing that He was Divine. Immediately, she feared what people would say if they saw her bowing before her own child and touching Its feet in adoration. To cover up her confusion, she looked up and prayed aloud, "Lord! Keep my child away from harm and injury". She used to close her eyes in contemplation of the Divine Child and begged God that she might not waver in her faith through the vagaries of His Maya (power to delude). She was struck by the halo or light that encircled His face. She was afraid that others might question her sanity if she told them her experiences. Nor could she keep them to herself. She was so upset that she behaved often in a peculiar manner, as if carried away by the thrill of the Divine Sport or her child. Sometimes, she was eager to open her heart to Sumitra or Kaika when they were near her; but, she controlled herself, lest they doubt the authenticity of the experience and attribute it to exaggeration, or her desire to extol her own son.
At last, one day, she made hold to relate to Emperor Dasaratha the entire story of wonder and thrill. He listened intently and said, "Lady! This is just the creation of your fancy; you are over fond of the child; you imagine he is Divine and watch his every movement and action in that light and so, he appears strange and wonderful. That is all". This reply gave her no satisfaction; so, the Emperor consoled her with some specious arguments and sent her to her apartments. In spite of what Dasaratha affirmed, the Queen who had witnessed the miraculous incidents with her own eyes remained unconvinced. She was not convinced by his words.
Therefore, she approached the Preceptor Vasishta and consulted him on the genuineness of her experiences. He heard her account and said: "Queen! What you have seen is unalloyed Truth. They are not creations of your imagination. Your son is no ordinary human child! He is Divine. You got him as your son, as the fruit of many meritorious lives. That the Saviour of Humanity should be born as the son of Kausalya is the unique good fortune of the citizens of Ayodhya". He blessed the Queen profusely and departed. Kausalya realised the truth of Vasishta's statement! She knew that her son was Divinity Itself; she derived great joy watching the child.
Months rolled by. The children, Rama, Lakshmana, Bharatha and Satrughna learnt to crawl on all fours, sit on the floor, and move about. Special arrangements were made to keep watch over them at all times, lest they fall and hurt themselves. Many varieties of toys were procured and placed before them. The mothers with the children, the children with the mothers and nursemaids, spent the days, with no sense of the passage of time, in one continuous round of joy. The children could raise themselves up and stand, holding fast the fingers of mother or maid. They could hold on to the wall, and get up. They could toddle forward a few steps on their feet. Their efforts and achievements gave merriment to their mothers. They lisped in sweet parrot voice a few indistinct words and made them burst into laughter. They taught them to say, Ma and Bap and were happy when they pronounced the words correctly.
Every day at dawn they rubbed medicated fragrant oil over their bodies; then they applied detergent powder and bathed them in the holy waters of the Sarayu. Then, they dried curls in perfumed incense, applied collyrium [eye salve] to their eyes, placed dots on their cheeks to ward off the evil eye, and put ritual marks on their foreheads. They dressed them in attractive soft silk and helped them to recline in swings, where they slept soundly to the tune or melodious lullabies. Engaged in this pleasant task, the mothers felt that heaven was not far off in space and time; it was there all around them.
And what of the jewels for them! Oh! They were newer and more brilliant, each new day! Anklets, tinkling waist strings of gold and precious stones, necklaces of the nine gems! For fear that these might hurt by their hardness the tender body, they were set on soft velvet tapes and ribbons.
The plays and pastimes of the little boys defied description. When they were able to walk, boys of the same age were brought from the city and together they played games. The city children were given tasty dishes to eat and toys to play with. They were also loaded with gift articles. The maids who brought them to the palace were also fed sumptuously. Kausalya, Kaika and Sumitra had no care for their own health and comfort while bringing up their children; so happy were they with them.
After this period of nourishment and growth in the interior of the Palace, when they reached the age of three, the children were taken by their governesses to the playground, where they ran and rollicked to their hearts' content. When they returned, the mothers welcomed them and fostered them with great love and vigilance. One day, Dasaratha while conversing with his queens, mentioned that the children will not learn much that is worth while if they moved about with the maids; their intelligence and skills cannot be developed that way. So, an auspicious hour was fixed to initiate them into letters; preceptors were called in to inaugurate the studies.
From that day, the charming little kids took residence in their teacher's home; they gave up the costly royal accoutrements and wore a simple cloth wound round their waists, and another thrown over their shoulders. Since education cannot progress well if children are in the atmosphere of parental love and care, they had to live with the teacher, imbibing lessons all through the day and night; for more is learnt by service to the teacher, by observing him and following his example. They had to live on whatever was given to them as food by the teacher. They shone like embodiments of the Brahmachari ideal (the Seekers of Truth). When the mothers felt the anguish of separation and desired to see them, they went to the house of the teacher and made themselves happy, noting the progress of the children.
The teacher was also quite happy when he observed the steadfastness and enthusiasm of his wards; he was surprised at their intelligence and powerful memory, and he was filled with wonder and joy. Among all the four, he noticed that Rama had outstanding interest in his studies. He grasped things so quickly that he could repeat any lesson correctly, when he had heard it just once. The teacher was amazed at the sharp intelligence of Rama; he resolved that his advance should not be slowed down by the need to bring the others to his level. So he grouped the other three separately, and paid individual attention to Rama who learnt very fast.
Lakshmana, Bharatha and Satrughna too learnt their lessons admirably well, but they pined for the company and comradeship of Rama so much that, as soon as Rama was out of sight, they lost interest in study and in their duties towards their teacher. As a result, they could not catch up with Rama; they were following him a session or two behind.
Lakshmana dared tell his teacher once or twice that they had no need for any lessons or learning; they would be happy if they could but get the company of Rama! Rama was the very life of Lakshmana. The teacher observed this strange relationship between the two and drew much inspiration contemplating on it. He reminded himself of the statement of the sage Vasishta that they were no other than Nara and Narayana, the inseparable Divine Forces.
Chapter 5
The Guru and the Pupils
The brothers lived in the preceptor's house and served him with devotion. They renounced the comforts of the palace and gladly underwent the hardships. They carried out the wishes of the master in humility and with loyalty. They finished their studies in a very short period and mastered the subjects they were taught. One day Emperor Dasaratha proceeded with his Minister to the home of their teacher. He was beside himself with joy when he saw them reciting Vedic hymns and heard the sacred formulae rolling out of their tongues, clear and fast, like a cascade of bright pearls. He was happy that his sons had learnt so much.
Rama rose and fell at the feet of his father. Seeing this, the three brothers too came forward and prostrated before him. The teacher invited the Emperor and the Minister to seat themselves on raised seats covered with deerskin. Dasaratha began conversing with the teacher in order to find out how far the children had advanced in studies. Rama signed to his brothers that they should not overhear their talk; he left the room with the permission of the guru, carrying his books with him and calling on the others to follow him. The brothers took the cue from Rama in all matters and so they silently obeyed his merest gesture.
Vasishta and Dasaratha noted this incident; they appreciated the upright conduct of Rama, his understanding of the trend of the teacher's conversation and the immediate reaction of humility and the way in which he was an example and ideal for the three brothers. They were glad that they had learnt so much discipline.
Vasishta could not contain himself. He said, "Maharaja: Your sons have mastered all the arts. Rama has mastered all the Sastras. He is no ordinary mortal. As soon as I began teaching him to recite the Vedas, he used to repeat them as if he knew them already. Only He who has inspired the hymns can repeat them so, not any other. The Vedas are not 'books', which he could have perused while at leisure! They have come down from guru and disciple, through recitation and listening only. They are not available anywhere, except from the preceptor! That is the reason why it is referred to as Sruthi (That which is heard). It is the Divine breath of God that has shaped itself into these manthras. I have not seen so far any one who has mastered them as Rama has done. Why should I say, 'seen'? I have not even 'heard' of any one who has accomplished this remarkable feat!
"I can tell you of many more superhuman achievements of your son. Maharaja! When I think of my good fortune in securing these boys as my pupils, I feel it is the reward for the asceticism I practiced so long. They need learn nothing further. They have now to be trained in bowmanship and archery, and similar skills appropriate for royal princes. They have completed their studies under me and become efficient in all that I can teach. The day too is very auspicious. Take them back with you to the Palace".
At this, Dasaratha, who was afflicted for months with the pain of separation, shed tears of joy. He could not contain his delight. He turned towards the Minister by his side, and directed him to convey the good news to the Queens and ask them to come over to the hermitage with the offerings that the pupils have to present to the preceptor while leaving his custody. Sumanthra proceeded very fast to the Palace, and communicated the news. He got ready the gifts and returned quicker than anticipated.
Meanwhile the boys had their belongings packed at the suggestion of Vasishta and the articles were loaded into the chariot. As directed by their father, the children worshipped the Guru according to prescribed ceremonial, gave him the gifts, and fell at his feet, asking his permission to leave for home.
Vasishta drew the boys to his side, pressed their hands and patted them on their heads. He blessed them and most unwillingly allowed them to leave. The pang of separation brought tears in his eyes. He walked up to the chariot with his pupils. The boys ascended the vehicle, and it moved away. They turned back towards the Guru and looked in his direction with folded palms, for a long distance. The preceptor, too, stood at that place, his cheeks wet with tears. Dasaratha noticed this bond between the teacher and the pupils; he was greatly pleased.
They reached home. The guru entered the hermitage with a heavy heart. Wherever his eyes were turned, he noticed darkness and no light. He feared that the attachment he had developed might confirm itself as a shackle; he decided to sit in Dhyana in order to suppress the rising tides of memory. Soon, he overcame the outer illusion and merged himself in inner Ananda. He realized that the boys were embodiments of Dharma, Artha, Kama, Moksha - the Four Goals of Human Life (Righteousness, Welfare, Endeavour and Liberation) and that they had taken human form in order to re-establish on earth these grand ideals of gracious living. This gave him unruffled peace.
Dasaratha resolved to supplement the education the boys had received, by training them in the use of arms; so, he called in expert archers and others and made arrangements to teach them the science of attack and defense. But who can claim to be the teachers of these boys who were already pastmasters in every field of study? They were only 'acting' the roles of humans and pretending to learn.
To Him who holds the strings of this puppet show, who can teach to pull the string? Men who could not recognize their Reality underneath the camouflage of Maya sought to train them and teach them the objective skills useful for external living. They have come to save the world from disaster; so, they have to be in the world and of the world, respecting the conventions of the world, so far as they subserve their purpose. Men could not understand their acts, for, they are beyond human intellect or imagination; they will be helpless if asked to explain them. But people must learn the ideals they put into practice. So, Rama was presenting himself as a cinder covered with ash, or a lake with a thick float of moss or the moon hidden by a curtain of clouds. The brothers were following the footsteps of Rama.
Rama and Lakshmana were revealing knowledge of stratagems and skills which even expert instructors did not know about. They were wonder-struck and were even a little fear-stricken. But, the four Princes never shot an arrow at an animal or bird. They never broke the vow taken solemnly by them that they will use arms only on occasions of great urgency, not for the pleasure of killing or wounding. The trainers took them often to the forest for hikes and game-shooting; but, when they spotted animals or birds and invited them to shoot, they remonstrated and said, "These arrows are not to be used against innocent targets; they are to be used for the protection of the good, the welfare of the world, and the service of the people. That is the purpose for which they are with us; we shall not insult them, using them for these silly pastimes", they averred and desisted. The teachers had to accept their arguments. Every word, every deed of Rama demonstrated his compassion. Sometimes, when Lakshmana aimed his arrow at a bird or animal, Rama came in between and protested "Lakshmana! What harm has it done to you or the world? Why do you long to shoot it? It is quite against the code of prescribed morals for kings to punish innocent beings; don't you know?"
The Emperor often sat among his ministers with the princes near him, and discussed with those around him the problems of political administration, judicial trials and the application of moral principles in the governance of the state. He related stories of their grandparents and others of the royal line, how they earned the love and loyalty of their subjects, how they fought wars with 'demons' and for 'gods' and how they won the Grace and support of God in their endeavours. The father and the sons were both exhilarated when these tales were told. Many a day, the ministers took turns in this pleasant task.
As they grew with the passage of years, the ministers became confident that they could be entrusted with some fields of governmental activity. The people dreamt that when they came of age and took hold of the reins of government, the earth will be transmuted into heaven. When people saw the princes they felt a bond of affectionate attachment springing between them. The conversation that ensued among them was marked by sweet concord. The city of Ayodhya had no one who did not love those simple, humble, virtuous, selfless Princes, or who did not evince a desire to watch them. They were as dear to the children of Ayodhya as their own bodies, as precious to the city as its own heart.
When they were in their eleventh or twelfth year, one day, Dasaratha called to his presence the minister Sumanthra, who was the repository of virtue, and commissioned him to arrange for teaching the princes the spiritual Science of Liberation (the Paraavidya). He said that however proficient a person may be in secular sciences (Aparaa Vidya), Paraa vidya alone can give him the strength to carry out his Dharma (Rightful duties). The highest moral culture must be imparted to them at this tender age itself.
Success or failure in later life was built upon the Impressions and experiences gained in the early stages of life. The early years are the foundations for the mansion of later years. Therefore he said, "Take the princes around the kingdom and let them learn not only the condition of the people but also the holiness of sacred places. Describe to them the sanctity of holy places, the history of the temples and of the saints and sages who have consecrated them, and let them drink deep the springs of divinity that are hallowing those spots. I feel it will be good if they do so. As they grow, they will be prone to sensual desires and urges. Ere they fall a prey to such tendencies, it is best to implant in them reverence and awe, and devotion to the Divine, that is immanent in the Universe. That is the only means to save their human-ness from demeaning itself into animality. And for rulers of kingdoms, it is essential. Consult the Guru and the preceptors and arrange the tour without delay."
Elated at the prospect of the princes getting this great opportunity Sumanthra had all preparations made to his satisfaction; he got ready himself to accompany them. The Queens came to know of the pilgrimage that the Princes were undertaking. They were delighted that the Princes were going on such a holy venture and they made many things ready to render it as happy and useful as possible. They arranged a few nurses for them and some comrades of their own age to accompany them. The Princes too, were beside themselves with joy at the prospect of visiting the sacred places of the land. They enthused their companions and sought from the King equipment and clothes for them also.
The next day, when the auspicious hour specially selected for the journey was on, the Princes bowed before their parents, touching their feet with their foreheads; they fell at the feet of the Preceptor; the mothers placed holy dots on their foreheads and cheeks to ward off the evil eye and to guard them against evil; they discarded royal robes and put on the habiliments of pilgrims, that is to say, silk dhotis round the waist and silk shawls wrapped round the shoulders and, taking leave of all, they ascended the chariot. The palace resounded with shouts of victory rising from thousands of citizens who had gathered to see them off. The chariot moved on with guards before and behind.
Days, weeks, even months rolled by! They went to every temple and sacred spot; they imbibed the holiness of each place; they worshipped at each shrine with faith and devotion, they learnt after deep enquiry the history of each place and the antecedents of the shrines; they ignored every other thought or activity during all that long period. Sumanthra was describing to them the sanctity of each place so graphically and intimately that their hearts were thrilled. The Princes plied him with questions demanding further and deeper elaboration of his narrations, Sumanthra was overjoyed at the insatiable yearning of the boys, and he gave even more information and inspiration,
Thus they journeyed from Kanyakumari to Kashmir, and from the eastern sea to the western, spending more than three months. They had their eyes open to the sufferings of the people and the discomforts of the pilgrims in every region of the empire, and whenever they observed these, they pleaded with Sumanthra, the Minister, to set things right and to provide the needed amenities.
They were responsible for the repair and improvement of many temples, the provision of drinking water wells, the planting of avenue trees, the opening of centres for the distribution of water to thirsty wayfarers, the building of caravanserais, and the establishment or health centres. Whenever Rama expressed a desire that such amenities be provided. Sumanthra never hesitated to agree; he saw to it that they were immediately provided to his satisfaction. The Princes derived great comfort that the empire had such a loyal and efficient Minister as Sumanthra; they said to each other that when they had such ministers welfare and progress were assured.
Accounts of the pilgrimage of the Princes were conveyed to Ayodhya by special couriers who ran in relays, forward and backward with news they collected. Whenever delays occurred the Queens were weighed down by anxiety. They prayed to the Preceptor Vasishta to give them correct information regarding them. Vasishta had the yogic attainment to discover what was happening to them; so, he used to tell them the reassuring news that they were happy, healthy and hearty and that they would soon be returning to the capital. The mothers derived courage and confidence therefrom. The Preceptor blessed them and repaired to his hermitage.
Meanwhile, the news-gatherers brought good tidings. They said that the Princes were nearing Ayodhya; they must be reaching the City within two days! Arrangements were therefore made at the main Gateway of the City to welcome into the Imperial Capital the four Princes, who had successfully gone through their long and arduous pilgrimage and earned meritorious renown by their devotion and compassion during their triumphal tour. Rosewater was sprinkled on the roads to make them dust-free. Arches and festoons were put up. On both sides of the road, women stood with plates on which they had placed lamps, with bright flames, which they desired to wave before them as they passed along.
The Princes arrived at the Gate, as announced; lamps were waved before them; they moved along the main high-way, which was strewn with petals of fragrant flowers; parties of musicians and minstrels singing welcome songs proceeded slowly in advance. Brahmins recited hymns invoking the blessings of God upon the distinguished scions of the Imperial family. Sumanthra came alongside the Princes, who were shining with an ethereal glow on their faces.
When they reached the palace gates, many rites were gone through to ward off the effects of the evil eye; they were then led into the inner apartments. The mothers whose eyes were longing to look upon them were awaiting them there; the boys ran towards them and fell at their feet. They were raised up and held fast in close embrace for five or six minutes, during which they lost themselves in the thrill of joy, which enveloped both mother and son in the bliss of Mergence with the Divine! The tears that rolled from the eyes of the mothers out of the surgence of the love bathed the heads of the boys. They took hold of their sari ends and wiped the heads dry with them. They stroked the hair, they fondled the head, they seated them on their laps, and fed them fondly with sweet rice and curd-mixed rice.
Ah! The excitement and thrill of the mothers were indescribable. The pang of separation which they had suffered for three long months could be assuaged a little, only by having the children in their care and custody, day and night, for a few days. They wanted them to relate the story or their pilgrimage, and the boys narrated in sweet, simple, sincere style the sacredness of each holy place, as explained to them by Sumanthra. They listened to these narratives with such ardour and faith that they too seemed to experience the exhilaration each shrine provides for the earnest pilgrims.
Dasaratha celebrated the return of the young Princes from their holy journey by offering oblations to the Gods, and arranging a magnificent banquet for all Brahmins who had successfully completed the pilgrimage to Kasi and Prayaga. He gave the latter monetary gifts too. Thus, since the day when the princes were born, it was one continuous round of festival and feast in the capital city and in the kingdom. The city of Ayodhya shone with uninterrupted rejoicing. Feasting and festive entertainment knit the populace into a family, bound by love and gratitude. Every month, the days on which the children were born (the ninth, tenth and eleventh days of the bright half) were filled with gorgeous ceremony, to mark the happy event. Even when the boys were away on pilgrimage, these days were celebrated as grandly as if they were in the City; except for functions where their physical presence was needed, all else - the feasts, the gifts, the games, the dance - were all gone through with enthusiasm. The parents noticed a change in the boys as a result of the pilgrimage. The transformation was very surprising and they hoped that the strange ways or life they had assumed might weaken with the passage of days. They watched their behaviour and attitudes with great attention. But they continued, with no sign or diminution.
Rama stayed mostly indoors. He did not bathe at fixed hours as he was doing so far. He had a dislike to wear royal robes; he desisted from delicacies; he never sat on the golden throne; he appeared as if he was immersed in the contemplation of the Absolute, of something beyond the senses and the mind. Since their brother appeared so morose and was ostensibly sulking, the three younger brothers always kept near him. They never left his presence, for games or for any other reason.
The four used to gather in a room and holt themselves in. The mothers had to tap the door at intervals to bring in their food! However hard they tried to discover why they behaved so, they never revealed the reason! Rama alone deigned to answer their queries thus: "This is my nature; why seek to know the reason for my being so?"
The mothers soon felt that this state of things could no longer be kept away from gaze; they informed Dasaratha; he sent word that the boys be brought to his apartments. But, finding that the sons, who previously would have rushed in, took a long time to come, he was filled with wonder and worry. He made ready to proceed to their room himself. Just then, the attendant announced that the princes were approaching! The father was overwhelmed with bliss; he embraced them and held them tight to his breast; he sat, with the sons on both sides; he enquired from them about things, light and serious. Formerly, if he asked just one question, the boys used to reply to ten: but, that day, when he asked ten, they scarce replied to one.
Dasaratha drew Rama on to his lap, and pleaded fondly with him, "Son! Why this refusal to talk? Why this silence! What is it that you desire? What else have I than you in the world? Tell me what you need? I shall fulfil it immediately, without fail. Since you do not mix with the brothers and play with them as formerly, they too are unhappy." Though the King lovingly stroked the chin and looked at the face of Rama, Rama did not say anything more than that he was quite content and needed nothing! Watching this strange behaviour, Dasaratha grew anxious and agitated; tears welled up in his eyes. The boys remained unaffected by his grief. The father spoke some soft words to them about how sons should conduct themselves and sent them to their apartments in the Palace.
He called Sumanthra so that he might confer with him; he asked him whether anything had happened during the pilgrimage to put the boys out of gear or whether he had brought them back too soon when they were themselves eager to visit a few more places of interest to them. Dasaratha plied him with so many questions that Sumanthra was filled with surprise and apprehension. His lips quivered as he replied: "Nothing happened during the journey to displease the Princes, no difficulty was encountered. Every wish of theirs was honoured and carried through. I gave away in charity as much as they wanted; I got built, wherever they suggested, houses for pilgrims; there was no hesitation or delay. They never told me about any happening which they did not like. Nor did I notice any such. The pilgrimage was one long journey of joy and adoration".
Dasaratha knew his minister well. He said at last, "Sumanthra! You are a great good man. I know full well that you are incapable of neglect or error. But, for some inexplicable reason, I find th