RAMAKATHA RASAVAHINI – PART - I [1]

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RAMAKATHA RASAVAHINI – PART - I

The Rama Story, Stream of Sacred Sweetness

As told by the Divine Lord Himself in the present Avatar as Bhagawan Sri Sathya Sai Baba

Foreword by N. Kasturi

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 Sadhaks.

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 ardor and pleasure, as installments 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.

Prashanthi Nilayam, India.

The Inner Meaning

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 -

Satwa, Rajas and Tamas - 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 Rakshasas chiefs are

personifications of the Rajasic (Ravana), Tamasic (Kumbhakarna) and the Satwic

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

Prashanthi Nilayam, India.

Chapter 1 Rama - Prince and Principle

The 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, (Bhakti); 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 fulfillment 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 endeavor 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 specialties. In this manner, fancy

leads man astray into the region of the trivial and the colorful, 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 fertilize them like subterranean water. Wear the

glasses of Bhakthi (Reverent Adoration) and Shraddha (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

fiber. 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 worldly 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 Shravana (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 (Rishis)

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 counseling 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 privileged 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, and 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 might 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, Visvamitra, Garga, Agastya 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 Darshan (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).

Chapter 2The Imperial Line

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 people and the court celebrated the wedding with

unsurpassed pomp and exultation.

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 rhythm of the mantras 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 Ikshwaku 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 Ashram 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 Arundhati,

embodiment of all the virtues, which adorn the noblest of women. Arundhati

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 exercises

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 Kalpataru! 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 would start dishonoring 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 practice 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 ritualistic vow of 'Cow

Worship' (Dhenuvratha); he sent them into the cowshed 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

Ikshwaku 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 ashram 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 (Nama Karanam). 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; all as a bright and charming youngster liked him; 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 Shravana (Listening to the sacred teachings), Manana

(Meditating on their inner meaning) and Nididhyasana (Practicing the path laid

down) We shall not yield for a minute to sloth based on Tamasic 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 emphasizing 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. He taught wicked

kings severe lessons. 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. Everyone 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 palace priests performed the rites of baptism and naming; 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 synchronize

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 3No Progeny from his Loins

Ravana, 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 splendor. 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". Her simple and sincere statement moved Sumanthra. 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 splendor.

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 was

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

"JayJay" 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 endeavored 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 should 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 riverbank 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. Rshyasrnga himself, with

scrupulous exactitude, deep devotion and faith, placed the offerings in the

sacred fire with the prescribed formulae.

>From the fire that was scripturally fed, there arose before all eyes, a Divine

Person who shone with the blinding splendor of a sudden stroke of lightning! He

held a bright vessel in his hands. At this, the vast concourse including the

priests was 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.

Chapter 4The Sons

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

Sumithra 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 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, Sumithra

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 newborn. 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 splendor 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 Sumithra 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 mothers placed the babies on the cloth. The child of

Kausalya stared at Vasishta as if he was a familiar acquaintance! He endeavored

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 Sumithra. 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,

Sumithra 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

clamoring 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, Sumithra 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. Sumithra 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.

Sumithra 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 splendor of the Sun, they grew in

intelligence and glory from hour to

hour.

Sumithra 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, Sumithra

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 splendor, 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 Sumithra 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 Savior 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 Sumithra 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, their governesses took the children 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 Vasishtha that they were no other

than Nara and Narayana, the inseparable Divine Forces.

TO BE CONTINUED

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