RAMAKATHA RASAVAHINI – PART - I

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Om Sri Sai Ram

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 2

The 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 3

No 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 " 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 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 4

The 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

 

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 2

The 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 3

No 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 " 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 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 4

The 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