Ramayana: Ancient Indian Epic

[Sridhar]

Funny thing actually the war of mahabarata predates ramayana

IIRC the opposite is true , Arjuna had the flag of Hanuman in his charriot.and there is a small side story which involves Jambavan and Krishna .

 

[johnee]

Funny thing actually the war of mahabarata predates ramayana

Praveen, Mahabharata chiefly narrates a story that happened long after Ramayana. But Mahabharat has many stories that precede Ramayana. Infact, Mahabharata also contains story of Rama. Once when Yuddhistira(Dharmaraja) was in exile in forest, Yuddhishtira asked a Markandeya Maharshi whether anyone else in this world had suffered as much as he was suffering. Yuddhishtira enjoyed the position of the Emperor over entire India which was at that time the superpower of the world. But now, he was in exile in forest living on roots and fruits. Markandeya told him that there were several great people in history who suffered. Markandeya told Yuddhishtira about a great women named Sita who was captured by a demon named Ravana and how he tortured her mentally. But she valiantly and patiently stood her ground and finally her husband Rama killed the demon and Sita was united with her beloved husband.

 

[johnee]

Actually the decline of Buddhism in India is a very recent phenomenon. It was Shankaracharya who is credited with restablishing Hinduism(which was on the verge of extinction) in India. Puranas are very old. How can then the alleged assimilation take place?

 

[Iamanidiot]

Sorry guys both of you are wrong the text we read isn't exactly the original it has lot interpolations and lot of extensions and it reached the current form in the guptan age that is 500-600AD.The Mahabarata was originally known as Jaya it had 25,000 verses .The vijaya later had 50,000 verses.The present Guptan one has 100,000 verses.The earliest mention of mahabarata is the Dasarajna or the battle of ten kings in the Rig veda in 980BC.Read Romila Thapars early India you will get a good idea

 

[johnee]

Arey yaar, these western extrapolation, intrapolation and all that stupid things are hardly credible. Most of the time they have their own bias. Aryan invasion, aryan migration...etc theories. Yup, The original name of Mahabharata is Jaya. Infact, if one actually reads Mahabharata instead of some other author's views on it, one would find that Mahabharata itself explains how Mahabharata came into being.

 

[Iamanidiot]

It simply isn't johnee.Romila Thapar is the best authority on Ancient and her analysis are the best.I can say that with authority

 

[johnee]

It simply isn't johnee.Romila Thapar is the best authority on Ancient and her analysis are the best.I can say that with authority

Nope, to me those religious books are sacred and any analysis that seeks to portray them away from tradition is not credible. And who decides that Romila Thapar is the best authority? And how did she gain that authority? One must remember that the traditional way of interpretation has been accepted by generations of people, why is that no one mentioned similar theories before? Is Romila Thapar endowed with some special intellect that every other authority was devoid of?

EDIT: If indeed there were later additions to Mahabharata, then I think it would be fairly obvious to any knowledgable reader because the style would just not be the same. And Mahabharata and Ramayana have been taught and read and reread in India from ages. How come no one could find it?

 

[Iamanidiot]

Sorry Johnee that doesn't simply work.The words you have spoken are those of an islamic fundamentalist.Questioning existing Dogmas always leads to progress.If the institution of kinghship wasn't questioned you would not be having democracy.The essence of all exiasting Indian philosophy is to question.Romila Thapar is foremost of modern Indian historians

 

[johnee]

Sorry Johnee that doesn't simply work.The words you have spoken are those of an islamic fundamentalist.Questioning existing Dogmas always leads to progress.If the institution of kinghship wasn't questioned you would not be having democracy.The essence of all exiasting Indian philosophy is to question.Romila Thapar is foremost of modern Indian historians

Ok Praveen, let me refine myself and say that any interpretation that seeks to portray the epics/vedas/upanishads/puranas away from their traditional interpretation is not credible unless there is overwhelming clarity. By benefit of doubt goes to the traditional interpretation, simply because it has been accepted by generations upon generations. And I am inclined to think that there would be many people in these generations who have the same level of intelligence and analystic pedigree that of Romila Thapar or her kind.

Of course, the dogmas need to be questioned. But there is a difference between questioning something and rejecting something. When you propose an alternate, it must give a good reason to reject the original version and coming to this specific conclusion. I hope Romila Thapar has read Shankaracharya's works. He is nothing short of a genius of his era, yet he accepts the religion that you call dogma. The point is that the questioning is always good but the questioning must be to seek the right answers but not to spread one's own juvenile versions. If one reads Ramayana, one can see how questioning for seeking the right answers is encouraged but...and this is emphasized, questioning just to draw one's own conclusions that deviate completely from the tradition without any proper reason are absolutely discouraged.

Anyway, it seems you hold a certain belief, lets agree to disagree.

 

[Iamanidiot]

Sorry Shankracharya heavily borrowed form Madhyamika Asangika Nagarjunas book for his treatise Upadesha shahasrin.He is known as the crypto buddha

 

[johnee]

He is known as crypto Buddha by whom? Maculytes?

 

[Vinod2070]

Vinodji, I think the author wants us to believe that Hinduism was desperate to assimilate Gautama Buddha into the pantheon of gods. But why? Why couldnt Gautama Buddha be simply ignored by Hinduism? Author gives no answer.Frankly the author is alleging Puranas with a subterfuge without any proper backup. His only building block for this entire theory is that to him the explanation of the avatar is not 'good narrative'. This is most juvenile kind of analysis.
I would give a benefit of doubt to Hinduism and Puranas here and say that it is entirely possible that there may have been another Buddha before Gautama Buddha. Buddha means someone who has attained eternal wisdom. It is always possible that many people may have claimed to be Buddhas in their time and age. Gautama Buddha happened to be one of the more famous ones, doesnt mean he is the only one.

I personally need to learn more about this episode. I just shared a link that I came across.

In any case, I won't link it to Hinduism as such but to specific actors trying to protect their interests (even if the article is true). Religion is bigger than the individuals but it can be misused by vested interests.

 

[johnee]

I personally need to learn more about this episode. I just shared a link that I came across.

In any case, I won't link it to Hinduism as such but to specific actors trying to protect their interests (even if the article is true). Religion is bigger than the individuals but it can be misused by vested interests.

Vinod, I agree with you. Infact, I confess that even I thought before that Gautama Buddha might have become part of hindu pantheon in course of time because he was also a very famous personality.I thought that perhaps those who were reconverted to Hinduism from Buddhism did not stop worshipping Buddha. But once I knew about the puranic mention of another Buddha, I abandoned such thoughts. The thing is that while speculation is possible during investigation, once the puranas/epics/vedas/upanishads have given an explanation, there is no point in trying to dissect whether the explanation in honest or not. Trying to attribute motives to such an explanation based on our own bias(and all of us have a bias) is a futile(if not a dangerous) excercise.
Its like I have a doubt about you, once you have clarified it, then I should take your word for it otherwise I am branding you as a liar. And once I brand you as a liar, then how can I believe other things you have said.
Similarly, once we question whether a certain episode mentioned within Puranas/upanishads/vedas is true or not, then everything also becomes a lie. We cannot pick and choose between what we want to believe and what we dont want to believe. That would be hypocrisy. We can either choose to believe it or not, but in its entirety.

I agree with your point that there are always individuals with vested interests that can manipulate subjects to suit their agenda but when a certain subject is in open and quite popular, then it is quite difficult to manipulate it. Most of the stories and epics like Mahabharata, Ramayana and even puranas were quite popular among masses. The Vedas and Upanishads were perhaps the only literature that was exclusive to the few elites.

PS: actually, I wanted to post the next episode today, but just couldnt complete it. Hope, you like my narrative so far.

 

[Vinod2070]

Thx. Johnee. I was just not aware of any other Buddha in Puranas other than Gautam Buddha. I am still trying to digest this information. I agree completely with your analysis.

This thread is going great. Please continue.

 

[johnee]

Thx. Johnee. I was just not aware of any other Buddha in Puranas other than Gautam Buddha. I am still trying to digest this information. I agree completely with your analysis.

This thread is going great. Please continue.

Hopefully, I'll post the next episode tommorow.

 

[S.A.T.A]

While There exist many theories as to how and why Buddhism disappeared as a recognizable religious form in India,my opinion is that(and many would concur)Buddhism became too organized for its own good.While it began and continued to exist as one of the many distinguished schools of philosophy to emerge from the post Vedic phase,Buddhism however underwent unprecedented levels of structural organization,earlier under Ashoka and perhaps most importantly under Kanishka of Kushans.Its has been well attested fact that Indian philosophical environment and society in general was discouraging for organized religions.Further more under Indo-Greeks,Kushans and later sakas Buddhism came to be closely associated with non Indian political entities which furthered the already existing alienation.Lastly the same political factors that aided the growth of Buddhism led to its eventual decline,Native Indian powers that resisted Kushans and sakas, like Guptas and Satavahanas overwhelmingly supported the Vedic Dharma.....Many of these powers also supported the spread of Classical Sanskrit which ultimately was the medium through which Hinduism was later resurrected.

However the death blow to Buddhism especially in North-North west India came under the Mohammedan invasion.

While the chronology and historicity of events narrated in both the epics can be debated,however it is generally held that earliest version of the composition of Ramayana is older than the earliest version of the composition of Mahabharata.Apparently the earliest telling of the extant form of the Mahabharata is later than the Valmiki Ramayana because,like Johnee mentioned, the MHB refers to the Ramayana episode more or less concurrent to he extant form of Ramayana.However it must be noted that because of the discrepancies that has been found in the style and narration of Ramopakhyana(the episode mentioned in MHB) and valmiki's Ramayana,it has been suggested that Both MHb and Valmiki may have referred to an older independent primary source for the Ramayana.


P.S: Good work Johnee.

 

[johnee]

Just started a blog regarding this subject, you guys could follow me there as well. Here is the link to my blog. I will continue to post it in this thread also...

 

[johnee]

Ramayana Story contd: Vishwamitra and death of Tataka

Jai Sri Ram!
​

In the last episode, I narrated the story till the birth of Rama, Lakshmana, Bharatha and Shatrughna. Emperor Dasharatha begot four handsome babies after successfully completing the Ashvamedha Yagam and Putreshti. The populace of Ayodhya celebrated on that momentous day. Festivities continued throughout the Khosala kingdom. All the sections of the society were overjoyed. Eleven days passed in celebrations.

Eleven days after the birth of the four children, Vashishta Maharshi, who was the kulaguru(family teacher) of Raghu dynasty, was requested by Emperor Dasharatha to suitably name the four children. Vashishta Maharshi pleasantly accepted the request of the Emperor. The first child(born to mother Kaushalya) was named Rama, the second child(born to mother Kaikeyi) was named Bharatha, and the next two children(born to mother Sumitra) were named Lakshmana and Shatrughna respectively.

Usually, the names of the people and their personalities dont necessarily have to match. A girl named Vidya(education/learning) may turn out to be an illiterate, a boy named Sridhar(one who bears Sri or wealth) may grow up to be poor. Thus, there is no assurance that the personality of a child will match the name conferred on him in his childhood. The names given by Brahmarshi Vashishta to these four children were not such mundane.

Vahishta Maharshi chose the names cautiously with much foresight. Vashishta maharshi, himself, is no ordinary person. He is a Brahmarshi(one who has attained the highest spiritual conscious). He has united his soul with the para brahman(God). He is self-content and happy within himself. He has understood the meaning of the vedic lesson 'tatvam asi'. He can perceive the past, present and the future. He is the very embodiment of all the wisdom in the universe. He knows the inner most thoughts of every being in the world. He has transcended the maya and therefore considers both the pain and pleasure as equal. He does not see the distinction of friend and foe. He has conquered desire and anger. He has reconciled the opposites like pain and pleasure, happiness and sorrow, luxury and misery, praise and criticism...etc. He has discerned all the world as mere maya(illusion) created by the God.

Then, a doubt may arise in our minds... If Vashishta Maharshi was such an extrordinary person, who has transcended the maya(illusion) of the world and has united his soul with the para brahman, then why did such a great person agree to be the preceptor of Raghu Dynasty? Being a preceptor to any royal dynasty is not an easy job. A preceptor has to always work towards the welfare of his disciples. A royal preceptor has to conduct many religious rituals(yagams and homams) for the safety and prosperity of the royal family regularly. A preceptor also has to guide his disciples by suitably advising them on various issues which includes the private lives of royalty, welfare of the people, governmental policies, and religious affairs. Evidently, being a preceptor of a royal dynasty involves a lot of worldly affairs. If Vashishta maharshi considered the world an illusion, then why did he undertake such added responsibilities? What was he expecting in return for playing the role of preceptor of the Raghu Dynasty? Did he want gold? Was he after fame? Did lust of power lure him? Did he wish for praises?...None of these!

Vashishta Maharashi could exert his taposhakti(power gained due to long periods of tapasya) and create more riches and luxuries than all the wealth in this universe. Vashishta maharshi, being a brahmarshi, did not differentiate between praise and censure. Since, he saw the world as a reflection of Vishnu, he had a uniformity of emotion towards all the things that the world offered. Then, what was Vashishta Maharshi's objective in being the kulaguru of Raghu Dynasty? He had one and only one objective...

Vashishta Maharshi wanted the unique distinction of being the one, who confers a name to the human incarnation of Sri Maha Vishnu. Vashishta Maharshi knew long ago, due to his taposhakti, that Sri Maha Vishnu would take birth in Raghu Dynasty as a human to put an end to the adharmic Ravana and to reveal the sumptousness of a human birth by living a life of perfect human. And Vashishta Maharshi wished for the momentous opportunity to name that perfect human avatar of Sri Maha Vishnu. That magnificent moment for which Vashishta Maharshi had a prolonged wait had finally arrived today. Emperor Dasharatha humbly requested Vashishta Maharshi to bestow suitable names to his newborn babies who were dazzling with a celestial splendor.

In modern days, parents themselves select the names for their kids. But, according to the ancient indian custom, Guru(teacher), or Grandfather or some other learned person is to perform this task. The responsibility of choosing an appropriate name to the newborn has been entrusted to these people with an idea that these elders or learned persons would be able to determine the most appropriate name. Further, the name, bestowed by a learned person or an esteemed elder will, also act as an ashirvaad(blessings) to the new born baby. These blessings will guard the new born from any harm and guide his/her life to a fulfilling life without troubling others.

Vashishta Maharshi, being the kulaguru of Raghu Dynasty, was requested by the emperor Dasharatha to kindly select the suitable names for his newborn children. The wise Vashishta Maharshi chose the names for the four resplendent children with much care and insight. Vashishta maharshi's purpose of naming the kids was not just to give some nice sounding names. His intentions were much more magnanimous. The maharshi was anxious to name the Vishu's human avatar in such a manner that merely uttering that name should save the souls caught in the web of sansar(worldly affairs). Maharshi wanted a name which would have the power to relieve the innumerable souls drowning in this deep ocean of worldly affairs(sansar) and carry them to the abode of Vishnu. The name had to be simple and easily pronouncible for everyone, so that everyone could chant it and benefit from it. The names had to reflect the personalities of the newborn babies. Vashishta maharshi, put a lot of thought, in naming the four handsome princes, who were human incarnations of none other than Sri Maha Vishnu.

Vashishta Maharshi named the first born child as RAMA. Jai Sri Ram! Jai Sri Ram! JAI JAI SRI RAM!!!

The word 'Rama' means one who pleases all, ramayati iti Rama. It is believed that anyone who merely sings or chants or writes the name 'RAMA' and anyone who reads or listens or preaches Ramayana, he/she will experience boundless happiness and abundant prosperity. Infact, 'Rama' is considered a mantram(powerful hymn). Since it is considered a mantram, the name 'Rama' could be meditated upon.

There goes an anecdote that once upon a time in Kailasa, Parvati Devi(consort of Shiva) asks Lord Shiva thus," O Lord, what is the most easiest method in which intelligent people can obtain the fruit of reciting/reading Vishnu Sahasranamam?" Parvati devi is asking for a shortcut of obtaining the fruit of Vishnu Sahasranamam without actually reciting/reading it.

Then, Lord Shiva replied to Parvati Devi thus,
"Sri Rama Rama Ramethi,
rame rame manorame,
sahasra nama tat tulyam,
rama nama varanane|"

Lord Shiva explains to his beloved wife, Parvati devi, that uttering 'Rama, Rama, Rama' is equivalent to reciting or reading the entire Vishnu Sahasranama. People can obtain the gains of reciting the vishnu sahasranama(thousand names of Vishnu) by merely chanting the holy name of Rama thrice. The name 'Rama', Lord Shiva says, has the power to fill the hearts of the people with joy and peace. Thus, the name 'Rama' is an infinitely powerful name.

This also makes Sri Ramayana very powerful. Ramayana is considered an amrutha(a divine elixir which makes the gods immortal) which generates tranquility for the soul of the people who read or listen to it. Sri Ramayana is worshipped by many people believing that it has the capacity to relieve one from the most dire and ominous difficulties. Wise people believe Sri Ramayana to be no less than a sanjeevani(medicine that can revive the dead). Sri Ramayana, it is believed, can alleviate a mortal from the cycle of life and death. Sri Ramayana is considered to possess the power to reform a person's life, character and soul, thereby reorient his life towards success, glory, riches and peace by inculcating dharma and removing the fickleness of heart and unsteadiness of sensory organs.

According to Hinduism(Santhana Dharma), every soul takes a birth, lives a life, and dies. Then after the death, the soul again takes another birth, lives a life, and dies. This cycle of birth and death continues until the soul can attain moksha(nirvana). Souls are born again and again, sometimes as a human, sometimes as an animal, sometimes as an insect, sometimes as a plant, sometimes as a bird...etc. Every time a soul is born, it suffers pain and pleasure depending on its previously accumulated account of papam(negative karma) and punyam(positive karma), then the soul dies, only to take another birth. This is true for all beings: humans, birds, insects, animals, plants, or even rakshasas(demons). When someone follows dharma, they gain punyam. When someone defies dharma then they are considered to have committed an adharma. When someone has committed adharma, they acquire papam. Punyam(positive karma) has to be later enjoyed by a soul as a pleasure. Papam(negative karma) has to be later suffered by a soul as a pain. Body is the instrument through which a soul either suffers pain or enjoys a pleasure. If we note carefully, then we realize that everytime someone enjoys a pleasure, he is spending his punyam. Just like we shop an item with money. Similarly, we enjoy pleasure by exhausting our punyam. The same applies for papam. Whenever, someone suffers a pain, their account of papam decreases. But once a soul occupies a body, it again performs some deed which again results in either punyam or papam. To suffer the newly acquired punyam or papam, the soul needs another body which will perform more tasks entailing punyam or papam. Thus, the cycle of life and death is vicious and perplexing.

It is believed that a soul's life-death cycle can be divided into two phases: a soul's journey through this vicious life-death cycle before listening/reading Sri Ramayana and after listening/reading Sri Ramayana. Before listening/reading Sri Ramayana, the soul keeps wandering through life and death suffering miserably not knowing the purpose of life. The soul spends each life as if this is the first and last. It fawningly hankers after unsatisfiable desires. But after listening/reading Sri Ramayana, a soul's journey is reoriented towards the ultimate purpose of life bestowing eternal serenity to the soul. Such is the greatness of Sri Ramayana.

In such an extraordinary Sri Ramayana, Vashishta Maharshi has the unique distinction of being the one who has bestowed the holy name of 'Rama' to the world as gift to mankind. A name that has captured the imagination of generations for centuries, nay, millenias. Generation after generation in India has revered the name 'Rama', sung its glory and benefitted from it. Not just India, Ramayana's influence had spread to so many countries around India. Indian civilization without Sri Ramayana is a body without soul. Sri Ramayana is the embodiment of ancient indian customs, traditions, values, beliefs, morals, literature, and much much more.

There goes a story that once upon a time, Lord Shiva proclaimed that Moksha will be granted to anyone who expires in Kashi city situated on the bank of holy river Ganga. Some celestials were perplexed and asked how anyone can be granted the supreme state of moksha just because their death occured in Kashi. They reasoned thus,"Oh Shambo mahadeva, any being which has taken a birth will have to die at some place or the other. Accidentally, someone may be present in Kashi city at his/her hour of death, but that is not adequate qualification for conferring Moksha, which is elusive for even the celestials like us. Oh lord, an individual is eligible for moksha only if he has transcended the maya(illusion) by gyanam(wisdom), is it not?"

Then, Lord Triyambaka replied," What you say is true. A being can attain moksha only with gyanam and bhakti. So, I will arrange such that any being who expires in Kashi city will become a gyani in his/her hour of death. Just before the death claims them, they will realise all the gyanam."

Celestials confused with Lord Shiva's reply, humbly saluted to him and asked," Oh majestic lord, is it possible for someone who has spent all their life in pursuit of abject desires to realise the subtle gyanam in the fleeting moment of death? As the death approaches, the searing pain in the body becomes intolerable. The body effuses various toxic effluvia through all the pores. All the sensory organs fail one after another. Memory and intellect wreck down. The very breathing becomes cumbersome and tedious causing enormous pain as the air passes through. The adjutants of Yama, with their grotesque forms, become visible to a dying man, terrorising him. The soul makes desperate attempts to escape the awful noose that the adjutants of Yama use to snarl their victims. The adjutants of Yama coercively fix the noose around the neck of their prey and mercilessly drag the soul out of his beloved body. The mind at that time, flashes random images from past. Some see their favourite food, some perceive their fawning children, some think of their beloved lover, and some see their precious possessions. Thus, a person on his deathbed becomes oblivious to his very sorroundings, then how can, oh Shankara, gyanam be realised in that state?"

Then the God of gods, Mahadeva replied," I will go myself and impart the sacred taraka mantra of 'Sri Rama' just before death claims a person in Kashi city. A person who has learnt the powerful taraka mantra 'Rama' with myself as the teacher, will realise all the gyanam intuitively." Such is the grandeur of the name 'Rama' which was gifted to the world by the benevolent Vashishta Maharshi. The exalted maharshi chose the name 'Rama' with great caution. Maharshi seeked a name that could alleviate the suffering of its utterer immediately.

Mantras are vocal lyrical hymns in praise of a certain deity. The mantras are supposed to posssess great powers. There are many mantras prescribed in shaastras, each mantra having its special utility. But the utilization of mantras is not a simple affair. There are several preconditions. Mantras are often tongue twisters for amateurs. Also each mantra is associate with a special tune(chandasu). A mantra has to be chanted in special tune(chandhasu) associated with it. Only experts with extensive training are able to pronounce the mantras properly in appropriate tune. Even a slight misspelling of a mantra can have adverse effects. Mantra is strictly based on the correct spelling or pronounciation. Therefore, even though mantras are very powerful, not many people can exploit them to their advantage. So, many magnificent mantras are beneficial to a limited set of people.

Knowing this state of affairs, the magnanimous Vashishta maharshi bestowed a remarkable name 'Rama' which is also a mantram. An uncomplicated mantram that is easy to spell and simple to remember, yet extremely powerful to its utterer. This is the peculiarity of the mantram 'Rama'. A person of any background, regardless of his education and knowledge of sanskrit, is able to pronounce the name 'Rama'. There are no preconditions in the use of this mantram. Any person of any class, caste, education, sect and background is welcome to partake the benefits of the name 'Rama'. Vashishta Maharshi wanted the name to be accessible to all the mankind. The benevolent maharshi was eager that everyone avail of the infinite power manifested in the name 'Rama' like a father would be anxious for his children's welfare.

Speech is considered an exceptional boon in Sanatana Dharma(Hinduism). Of the many living beings in the world, man is the only creature that has the gift of the gab. This gift can lead to an individual's progress or degeneration, depending on its utilization. Without doubt, speech plays a very important role in determining a man's condition in life. A man can befriend others by his words or turn them into bitter foes. An eloquent man can sway the people to his line of thought. A man can earn many a promotions in life with skillful employment of words. A talented speaker can gain power to rule the men. Or conversely, a man can even land in jail due to his speech. And even invite death due to speech. An oncoming bloodthirsty enemy with a raised sword, can be befriended by a fluent speaker. This is said to be Dharmaraja's(Yuddishter's) feature. He, with his skillful words, could befriend even a bloodthirsty enemy. Conversely, Duryodhana, with his rude talk and pompous behaviour earned many curses from those who came to advise him. Therefore, skillful use of exclusive gift of gab is greatly stressed in Santana Dharma. Undoubtedly, the influence of words on human heart cannot be over-emphasized.

The compassionate Vashishta Maharshi has showed the entire mankind the most easiest way of using the exclusive gift of speech to escape the clutches of grinding cycle of life and death: by chanting the holy name of 'Rama'. People can harness the energy within the word 'Rama' by uttering or singing or chanting it and be saved by its power. The name 'Rama' possesses such eminence because Vashishta Maharshi has packed a lot of power into this wonderful two sylabble name. 'Rama' is called a taraka nama(a name that can ferry a soul across the deep ocean of worldly affairs or sansar and bestow the supreme bliss). The name 'Rama' derives its power from its composition. The name 'Rama' is made up of two bheeja aksharas(alphabetical seeds/syllables): Agni bheeja(Ra) and Amrutha bheeja(Ma). Agni bheeja energises the soul, mind and body. Amrutha bheeja reinvigorates the prana shakti(life force) in all the body. As a result, just uttering the holy name 'Rama' or listening to it or writing it or reading it or meditating on it, generates a great power that rejuvenates the body and mind, while energizing the soul.

Such is the glory of the name 'Rama' that was conferred upon the eldest son of Emperor Dasharatha by Brahmarshi Vashishta Maharshi. The next child(born to mother Kaikeyi) was named Bharata by Vashishta Maharshi. 'Bharata' means one who bears the responsibility. In Sri Ramayana, Bharata endured the responsibility of the Khoshala kingdom, when Rama was exiled to the forest by his father Dasharatha. The peculiarity in Bharata's manner of managing the Kingdom is that he endured the responsibility, along with the powers and perks that accompany it, without becoming vain, arrogant or attached to that position. He bore the responsibility, keeping firmly in mind, that the Kingdom was the property of Rama and he was merely an agent of Rama.

We usually notice that people who are appointed to high offices grow pompous with time. They become addicted to the powers and perks that the position accrues. They do not like to separate from that position of power and devise various means, even immoral, to perpetuate their power and influence. Even if these people are simply appointed as incharges or elected as temporary representatives, they still develop an affection for the privileges that the position accrues and do not want to part from those luxuries, powers, and respect that this high position grants them. For instance, if someone were to be promoted to as the General Manager of a business venture and then after a year he is demoted, then it would be very hard for him to work under someone else, especially if that someone has previously worked under him. We notice, around the world, that the politicians try to hang on to their elected and temporary posts and some even resort to malpractises to save their seats of power. This is general the way of the world.

But, Bharata was unique in this aspect. He bore the responsibility of the vast kingdom of Khosala for fourteen long years without any opposition. Yet, he was never pompous. He never assumed the empire to be his own. He did not develop any affection towards the royal privileges or perks of power. And as soon as Rama returned from the exile, Bharata returned the kingdom without even slightest remorse. This is no ordinary feat. But just because he did not consider the kingdom as his own, does not mean he neglected the administration duties. He ruled the kingdom of Khosala exceedingly well. Throughout the fourteen years that he ruled as an incharge of Rama, he always considered himself as merely a devoted servant of his elder brother, Sri Rama. And these fourteen years, he took great care of all the needs of the people and kingdom with great devotion. Bharatha endured the responsibility of Kingdom in such a fine manner. So, the omnipotent Vashishta Maharshi named him as Bharatha(one who bore or bears the great responsibility).

The next child(born to mother Sumitra) was named Lakshmana by Vashishta Maharshi. 'Lakshmana' means one who enjoys the grace of Goddess Lakshmi. Goddess Lakshmi is the goddess of wealth and prosperity. She is also the consort of Sri Maha Vishnu. This name, therefore, is very interesting. If 'Lakshmana' means one who has the grace of goddess of wealth and prosperity, then we will generally expect that one with that name would have enjoyed great luxuries in his life. But, we notice in Sri Ramayana that Lakshmana consciously chooses to forego luxuries for the sake of his brothers, particularly his elder brother Sri Rama.

Lakshmana was offered the position of Yuvaraja(prince) by Rama after Sri Rama became the Monarch, but Lakshmana declined it and asked Rama to bestow the Yuvraja's position to Bharata.

Before that, it was only Rama who was asked to go on an exile into the forest by Emperor Dasharatha. Sitadevi, being the wife ,followed Sri Rama into forest. Lakshmana was neither asked nor did anybody expected him to follow Rama into the dense forests. Lakshmana could have easily stayed back in Ayodhya and enjoyed all the exuberant luxuries that royalty affords. Instead Lakshmana accompanied Rama into forest. Rama attempted in various ways to dissuade Lakshmana from following him to the grisly forests, but Lakshmana insisted. And finally, he followed Rama and spent fourteen years in gruesome forests. A devoted wife following her beloved husband is quite understandable, but how many brothers would like to relinquish the luxuries of royalty and subsist in forest for fourteen years just for the brotherly love? Only a Lakshmana would do that! He even left behind his wife and tolerated the separation from her for fourteen long years. Then, how can he be called Lakshmana(one who has the grace of Goddess Lakshmi)?

The explanation is that there are two kinds of bhakti(devotion). Bharata represents one form of it and Lakshmana represents the other. Bharata represents a devotee who can live away(physically) from Sri Rama(god) and still perform the duties entrusted to him by Rama(god). Bharata was given the padukas(foot wear) and was told to rule the Kingdom using these padukas as the symbol of Rama, he did it exceedingly well. This represents mental-devotion(manasa bhakti). Even if the devotee is immersed in some other worldly activity, they mentally always remember the god and are devoted to him. They consider all their worldly responsibilities, possessions and powers as bestowed by God and strive to fulfill them sincerely. They do not grow vain nor do they get attached to these worldly affairs.

Lakshmana represents another kind of bhakti(devotion). Lakshamana does not like to remain apart from Sri Rama(god) for any reason. He himself declares at a certain point in Ramayana that he cannot bear the staying away from Sri Rama. Lakshmana represents a devotee who likes to serve the lord directly(physically). Merely mental devotion does not satisfy such a devotee(represented by Lakshamana). The devotee wants to be in direct physical presence of the Lord, serving him, observing him, and revering him. Lakshamana wishes to serve the lord at all costs. Even when he had to reliquish the royal comforts, luxuries and powers for it, even when he had to subsist in borrible forests leaving behind his dear wife, Lakshmana did not waver. This unwavering determination to serve lord(Sri Rama) is considered the real grace of Goddess Lakshmi. The firm resolve to serve the Lord is the real wealth. That wealth is far more valuable than the material wealth. This attitude of Lakshamana is the true grace of Goddess Lakshmi. Thus, he is named Lakshmana(one who has the grace Goddess Lakshmi).

The next child(born to mother Sumitra) was named Shatrughna by Vashishta Maharshi. 'Shatru' means 'enemy' and 'Shatrughna' means one who has conquered his enemies. We notice that in Sri Ramayana, there is hardly any mention of battles fought by Shatrughana. Then, why the name Shatrughana?

Here, the 'shatru'(enemy) is not an external foe but an internal one. Winning an outside enemy for someone as mighty and courageous as Shatrughana is not a big deal. Kshatriyas fight many battles and defeat foes, it is very common. The real achievement is that he has overcome those wily internal enemies that are so hard to be repressed by even the most strongest warriors. It is said that Kama(desire), Krodha(anger) and Lobha(greed) are the three gateways to hell. These are the internal enemies. Sensory organs like eye(sight), ear(sound), tongue(taste/speech), nose(smell),and skin(touch) are fickle in nature and drive a human towards great sins.

A human body is generally compared to a chariot in the indian spirituality. The fickle sensory organs are compared to wild horses dragging the chariot. Buddhi(intellect) is compared to the chrioteer. And the soul is compared to the traveller in the chariot. The traveller(soul) can journey safely in chariot(body) only if the charioteer(buddhi or intellect) controls the horses(senses) and guides them properly. Otherwise, if the horses(senses) are uncontrolled, then the accidents will occur. Or if the misguided charioteer(buddhi or intellect) drives the chariot(body) in wrong direction(sinful path), the travellor(soul) will not reach his destination(happiness).

Similarly, the fickle sensory organs must be controlled through the intellect(buddhi), otherwise accidents will occur in life. Also the intellect(buddhi) must be strained in the right direction(sad buddhi) otherwise the soul will not reach its destination of moksha. The only way to conquer the five internal enemies namely kama(desires), krodha(anger), lobha(greed), madha(vanity), matsarya(malice) is by restraining the fickle sensory organs(eyes, ears, nose, tongue and skin) through intellect(buddhi) trained by dharma shaastras and religious rituals. The consistent and regular adherence to religius ritual along with the knowledge of dharma shaastras leads to wisdom. Wisdom carries a human being, beyond the narrow bias of like and dislike(raga and dwesha). Transcending both love(raga) and hatred(dvesha) are the keys to peace of mind. Finally, the soul transcends both the worldly pain and pleasure. One who learns to renconcile both pain and pleasure would finally be able to pierce the illusion(maya) of the world and achieve Moksha. Shatrughna has conquered such vicious internal foes. He has achieved this feat by plunging himself in the devotion of the lord(Rama) and in the service of lord's devotees(Bharata). Thus, he was named Shatrughna(One who has conquered the foes).

All the names bestowed by Vashishta Maharshi proved to be prophetic. All the four kids grew up to be bright, splendid, strong, handsome, energetic, tall, intelligent and obedient. Rama charmed all the beings, not just humans, with his polite and virtuous behaviour. Every being was filled with joy at the mere sight of Rama. Dasharatha, the doting father, was ecstatic with Rama's conduct. All the four young princes were sent to Vashishta maharshi for schooling, as he was the kulaguru of Raghava dynasty. All the four kids learnt the lessons taught at school exceedingly well. All of them learnt, to the same degree, the essence of Vedas and other associated sciences. All of them impressed their guru(Vashishta) with their Shraddha(interest/passion) in the education. Shraddhavaan labhate gyanam(the one with shraddha gains the knowledge) ringed true with those four princes. All the four princes were well disposed towards all the beings of the world. They wished for and worked towards the welfare of every being. They always wished for the prosperity, peace and happiness of all beings.

This attitude of being sympathetic towards all the beings, is emphasized a lot in Indian scriptures like Sri Ramayana, Mahabharata and other hindu literatures. Any talent, ability or skill that a person may possess, naturally or through acquired through practice, must be employed in the welfare of society and other individuals. A person may possess abundant might, extraordinary beauty, extensive knowledge, keen intellect, vast wealth or great power, but that is not enough. These possessions do not determine whether the person is good or bad. The bottomline is how these talents or skills are utilized by that person. If these abilities are used by that person to manipulate others,..to destroy others,...to corrupt others; then that person is evil. All those skills only multiply that person's ability to cause harm to others. In contrast, if a person uses these abilities to achieve his own self-interests without hurting others, then he is a normal person. If a person employs his skills and talents for the protection and welfare of others, then he is a virtuous person.

Another aspect in this is that an individual must not grow vain or pompous with regard to his knowledge, skills, talents or abilities. Vanity, invariably, drives one to commit deeds that cause harm to oneself and others. There is a story of Bhasmasura in Puranas. Bhasmasura was a mighty rakshasa(demon) who desired to be most powerful being in all the three worlds. He came to the conclusion that to attain his objective, he should take recourse to Lord Shiva and seek his blessings. Thus, having resolved, he travelled to the icy mountains of himalayas and began a very severe tapasya(meditative penance). That demon passed many years in the rigorous tapasya, Lord Shiva pleased with his firm devotion, appeared before the rakshasa. Lord Shiva asked Bhasmasura the reason for such rigorous tapasya. Bhasmasura seeked a boon such that his palms should have a special power such that when his palms are placed on anyone's head, then that person should immediately be consumed by fire and turn into ashes. Bhasmasura wanted this power to have no exception, that means ANYONE on whose head, he places his palms will have to burn down. The omniscient Lord Shiva knew what would be the end result of this boon. The Lord smiled benevolently and said, "As you wish..." Now, Bhasmasura had acquired the power that he wished for. His palms had the power to turn any being into ashes. But a notion passed through the mind of the wicked Bhasmasura. He said to Lord Shiva," I am unable to believe that you have indeed made me so powerful. I need to test this boon on someone, very powerful, to confirm that the boon is indeed working. So, I will place my palm over your head and if you turn into ashes, then I will believe that I am powerful." Saying thus, he attempted to place his palms over the head of Lord himself. Lord Triyambaka vanished from the spot. Bhasmasura sneered," Even Lord Shiva has fled for he could not face my power." Meanwhile, Lord Vishnu disguised himself as a beautiful divine maiden and appeared before Bhasmasura. The beauty of the maiden enticed Bhasmasura. The vain Bhasmasura approached the maiden and declared his lover for her. Sri Maha Vishnu in the disguise of maiden pretended to blush and replied," I am a dancer and I will love you, if you can perform all the dance postures that I can perform." Bhasmasura maddened by the beauty of the maiden agreed to her condition. Then, Bhasmasura emulated each dance posture that the maiden performed. She performed various dance postures and he emulated all of them successfully. Then, she executed a dance posture which involved placing her palms over her own head. Bhasmasura who had become oblivious to everything but the maiden and her beauty, emulated the dance posture. Without thinking he placed his own palms on his own head. Immediately, a violent fire consumed him and turned him into ashes. This story is very interesting. God gave Bhasmasura a great gift. Instead of being grateful to the god for it, Bhasmasura grew vain and pompous. He challenged the God himself. So, the Lord crafted a situation such that the very power, of which Bhasmasura was vain, consumed him. This applies to all the humans. Every human is endowed with some gift: strength, beauty, wealth, learning, fame, influence, power, intellect,or youth...etc. And if a person grows proud of his abilities and defies the God or Dharma, then that very ability will lead him to his ruin. Thus, the real purpose of education or acquisition of skills is welfare of Society and to teach the people to be humble of their abilities.

Back to story: Rama, Bharatha, Lakshmana and Shatrughna were kindly predisposed towards all and therefore their education, intellect, skill, knowledge, strength, power and beauty would not be used to harm the world or any being in it. But instead the princes employ their skills to protect everyone. Their strength would be used to protect the meek and weak from the wicked. Their warfare skills would be utilized to guarantee peace for the virtuous and to punish the unrigteous. Rama was extremely beautiful but he vowed to marry once and only once. Rama was greatly skilled and vastly intelligent. But he vowed that he would always speak truth and nothing but the truth.

Thus, the skills acquired by the four princes were not utilized by them to hurt others, but to guard the world. They always strived to give all beings peace and happiness. All the virtuous qualities shined brightly in those four princes. The qualities will shine only when they are followed up with appropriate practice, regularly and consistently. For instance, Rama was taught that when someone asks for a refuge, a kshatriya is obliged to give the refuge. Rama did not just confine this lesson taught to him in school to a mere theory. He diligently practiced it in his life. Vibhishana (younger brother of Ravana) himself, came to Rama seeking refuge in suspecting circumstances. Not many in Rama's camp trusted this request for a refuge due to the timing. But Rama declared," A kshatriya is obliged to give the refuge and I will not avoid my obligation. If Ravana himself apologises and seeks refuge, I will grant him that. So, I will grant refuge to Vibhishina." That is the commitment of Sri Rama. Thats the reason all the qualities taught to him by his teachers shined in him.

All the four princes, specially Rama, perfectly learnt the art of fighting on the back of horses and elephants. All the four princes, particularly Rama, enraptured their father(Emperor Dasharatha) with their righteous conduct and obedience. Those kids were about the age of 12-16yrs now.

Those four brothers were very affectionate with each other and shared great brotherly affection. Lakshmana, in particular, loved and served his elder brother Rama dearly. Rama also, in return, loved his brother Lakshmana dotingly. Sometimes, we come across some people who follow others very fawningly. But those whom they follow, do not care about them. They view them with contempt. But, in case of Rama and Lakshmana, the brothers' affection was mutual. Lakshmana served Rama dearly. And Rama...what exactly did Rama feel about his younger brother, Lakshmana?

Maharshi Valmiki says that Rama could not sleep if Lakshmana was not present in the vicinity. Maharshi has says that Rama could not sleep, what does that mean? Sleep is something that people do not have much control over. A person, usually, cannot have a good sleep if his heart is not peaceful. Whenever a person's heart is restless, troubled or excited, he will not be able to slip into a sleep even if he wants to. All the external comforts and luxuries may be furnished. A beautiful, clean and comfy bed, a warm bedsheet, nice envirnoment, and cool breeze or any number of other comforts...may be provided to a person, but that does not guarantee that he will have a good sleep. If his heart is agitated, then he cannot sleep inspite of all these luxuries. Thus, Rama cannot sleep if Lakshmana is not in the vicinity because Rama's heart would not be peaceful if Lakshmana is not present with him.

Various kinds of delicious food dishes did not interest Rama, if Lakshmana was not present by his side. Such was the fondness of Rama towards Lakshmana. Lakshmana on his part was also totally devoted to his elder brother. Maharshi calls Lakshmana as the bahirpranam(external life) of Rama. It means that if something untoward were to happen to Lakshmana, then Rama would not be alive. Thats why, when the time had come for ending the Rama avatar, firstly the devas(gods) took away Lakshmana. Then Rama also entered into the Sarayu river as he could not bear living without his dear brother. This incident is narrated in the Uttara Khanda of Sri Ramayana. Thus, Rama and Lakshmana have become the epitome of brotherly love and affection over the ages. Thats the reason when the order of the four princes is described, Rama's name is usually followed by the name of Lakshmana and not Bharatha, even though Bharatha was born next, after Rama. And Lakshmana was born after Bharatha. It is interesting to note that Rama and Lakshmana are not born to the same mother...Rama and Lakshmana are step-brothers!!! Sri Ramayana teaches us such broad-minded and beautiful family values...

All the four princes shined with a divine lustre. They had many virtuous qualities that increased with their age. The princes were growing up beautifully. Maharshi Valmiki says that the four princes were so righteous, that even if a wrong or improper notion passed in their minds, they would be ashamed of it. This is a quality of virtuous people. All the four princes had good fame. They acquired vast knowledge in all fields. And they were farsighted.

Emperor Dasharatha was delighted with his children and their righteous conduct. Now, he was anxious to find suitable brides for his young princes. He wished to find the brides who could complement the righteous conduct of his children, otherwise he feared a wicked bride would spoil the character of his children as well. Thus, for the purpose of finding the suitable brides for the four young princes, Dasharatha assembled the court of all his ministers, intellectuals and kulaguru.

Dasharatha ordered his ministers," I want you to find a suitable bride for my dear Rama. Also seek a suitable bride for my sons Bharata, Lakshmana and Shatrughna..." While he was still issuing these instructions, suddenly entered into the palace of Dasharatha the great muni Vishwamitra who had extraordinary splendour and great energy.

The great muni approached the entrance and then spoke to the doorkeepers ,"I am the son of Gadhi and Kushika, I am called as Kaushik. My name is Vishwamitra. I wish to meet your King, go and inform him about my arrival."

Vishwamitra inspired great fear as he had a reputation of being quick with his curses. Before he became a Brahmarshi, Vishwamitra had cursed many a people for simple reasons. This acquired him an ill reputation of being a cursing muni. The reputation of Vishwamitra preceded him wherever he went. The two doorkeepers were also aware of this reputation and were anxious not to displease the cursing muni. As soon as, the two doorkeepers heard the words of Vishwamitra, they scurried into the palace and landed in the royal court of Emperor Dasharatha.

They stepped into the large court room, bowed courteously and said,"Victory to you...oh Lord, the mighty muni Vishwamitra has arrived and is waiting at the entrance to meet you."

This was no ordinary guest who could be kept waiting. Emperor Dasharatha immediately rose from his throne and hurried towards the entrance to welcome the great muni. All the dignitories in the court also followed Dasharatha. Dasharatha was well aware that Vishwamitra could create another universe with a mere thought. He knew that displeasing such powerful muni would endanger his own welfare and the welfare of his kingdom. He was also conscious that Vishwamitra was known to curse for frivolous misgivings. And most importantly, Vishwamitra was vengeful of Vashishta maharshi. Infact, numerous sons of Vashishta maharshi were killed by the curse of Vishwamitra. Vashishta maharshi was Dasharatha's kulaguru. So, Dasharatha was apprehensive that the dislike that Vishwamitra had for his teacher may spill over onto Dasharatha and bring some kind of trouble for him, especially his beloved princes.

As these thoughts crossed the mind, Dasharatha reached the doorway and found Vishwamitra standing there. Valmiki Maharshi describes Vishwamitra as perceived by Dasharatha. Maharshi says that Vishwamitra standing majestically waiting at the entrance resembled a blazing flame of holy fire to Dasharatha. Vishwamitra's dazzling splendour and radiance was imposing. Dasharatha was gladdened at the holy sight of Vishwamitra and at the same time, frightened to imagine the consequencies if this splendid rishi was angered.

Dasharatha thought,"What a great rishi?!! What a marvellous splendour?!! I am truly blessed that this holy man has visited my palace..." The pleasant Dasharatha humbly offered argyam and padyam(marks of respect to a guest) to Vishwamitra maharshi.

Then, Dasharatha said to Vishwamitra," Oh esteemed muni, how are you? How is your health? You are a rajarshi, oh muni, you have performed rigorous tapasya and have attained the illustrous Brahamarshi-hood. Your splendour is unrivaled, great sir. My life is blessed with your arrival to my kingdom. Welcome. Welcome. Please step into my palace..."

Vishwamitra also serenely enquired the well-being of the Vashista maharshi. After that, Vishwamitra with a benign smile enquired the well-being of the Emperor Dasharatha. He asked the sovereign," Are you fine? Is your vast Kingdom secure? Are your vassals loyal? Are they doing well? Is your treasury secure and abundant? Is the populace in your kingdom prosperous and peaceful? Does your kingdom enjoy timely rains?..." In this manner, Vishwamitra patiently enquired extensively about the well-being of Dasharatha and his kingdom. Then, Vishwamitra entered the palace and others followed him. They strolled into the magnificent royal court. Dasharatha politely offered a suitable seat to his distinguished guest. And Vishwamitra adorned that seat.

The imposing sight of Vishwamitra, inspired great dread and equal admiration in Dasharatha's heart. He was reverentially fearful of the resplendent Vishwamitra, due to his past record as a cursing muni. Dasharatha was chiefly concerned that Vishwamitra's angry gaze should not fall upon his dear children. So, he resolved to be extra cautious by displaying his great devotion and high regard for Vishwamitra. He reflected in his mind thus," A great muni like Vishwamitra, who spends all his time in severe tapasya, does not go to any place without adequate reason. He must have come to my palace to seek my favour in some matter. Why wait till this powerful muni asks for something, why not promise him, beforehand, to do whatever his bidding. Then, the muni will be impressed with me and recognise my respect for him."

Dasharatha's conduct with regard to Vishwamitra maharshi has so far been blemishless. But now, in his anxiety to please Vishwamitra, so as to avoid his wrath, Dasharatha decided to promise to gift away anything that Vishwamitra asks for, without any knowledge of what Vishwamitra might ask. This hastiness was stimulated by the fatherly adoration of Dasharatha towards his children. Dasharatha was naive, he should have waited for the muni to explain the purpose of his arrival. Then, Dasharatha should have arrived at a conclusion depending on his own ability to perform the task that Vishwamitra wanted to be performed. That was the course even Dasharatha would have adopted normally. But the awe inspired by Vishwamitra, made Dasharatha blunder and he promised in advance, consequently was tied down by his own words. Thats why, in indian culture, one is advised to speak every word after carefully measuring it. Tol mol ke bol(speak after measuring carefully) is the message of sant kabirdas also.

Emperor Dasharatha who had already resolved to impress Vishwamitra by promising in advance to away any gift, elegantly spoke to Vishwamitra," Oh esteemed muni, I am indeed very fortunate that a person of your stature has arrived to my abode. You deserve(patrata) to be given any gift you that ask for. Please tell me, the reason for visiting me and I will promptly perform that task." These words spoken by Dasharatha were indeed brilliant but he was tied down by these very words, later.

There is another aspect in this: It is said that, whenever God wishes to gift great prosperity or well-being to you, then he creates a situation such that, some loyal devotee of the lord, would be forced by circumstances to seek your favour. A devotee, who usually does not stretch his arms for asking help from anyone, but now a situation has been created such that he is forced to take your help. If at this moment, you help this devotee, then you will be granted great prosperities and well-beings. Similarly, if at this time, for some reason, you decline to help the needy devotee, then even your current wealth and security will be endangered. How does this fit in to the karma theory? It is said that when a devotee of the god is helped by you, this karma(deed) is used by the god to remove the past sins which were obstructing your better fortune. Similarly, if this devotee inspired by the lord himself, is declined, then it will be counted as another sin adding to the already pile of sins. This results in greater problems. It can also be viewed as a final test that god puts you through before conferring great boons upon you. If you use your current wealth, might, knowledge, influence, popularity or power...etc in lord's service or to help the needy devotees of god, then that qualifies you. And god showers many more boons on you for you are using your talents in the right direction. If you act conversely, then the same god removes your present abilities as well, for you are not using them in the right way. If a son studies hard and becomes the class topper, then his father pleased with him will buy him a new video game. Conversely, if the son neglects the studies and spends all his time in playing video games, then his father will chastise him by taking away the current video games as well. God also acts in a similar manner. A virtuous conduct pleases the god. Helping his devotees pleases the lord. And when pleased, he showers abundance of wealth and well-being on you. But if you indulge in sinful behaviour, if you refuse to help the devotees of the god, then the same god will chastise you by taking away even your present prosperity.

Bhagavatpada Jagadguru Adi Shankaracharya's life illustrates this intricate truth. Bhagavatpada Jagadguru Adi Shankaracharya was born at Kalady in Kerala. Usually, a person is given a new name at the time of accepting Sanyasa Ashrama. In case of Adi Shankaracharya, his name before Sanyasa Ashrama was Shankara and even after adopting the Sanyasa Ashrama, he was peculiarly given the same name by his guru. At the age of five, Shankara had a thread ceremony and was solemnly sworn to Brahmacharya(bachelor life). A brahmachari(bachelor) is ordained to beg for alms and Shankara followed the ordinance. At the tender age of twelve, Shankara formally joined Sanyasa Ashrama with due permission of his mother Aryamba and became a sanyasi for rest of his life. In Sanyasa Ashrama, he was again given the name of Sankara by his guru Gaudapadacharya. At the age of sixteen, Adi Shankaracharya finished writing commentaries on the prasthana trayam(the three literary works dealing with moksha namely Bhagavad Gita, Brahma Sutras, and Upanishads). The commentaries that Adi Shankaracharya authored at the age of sixteen are held as the classsic and many experts refer to them for a better understanding of the three scriptures. At the age of thirty-two, Adi Shankaracharya had already been acknowledged as Jagadguru. He already established four matts at four corners of India to preserve Hinduism. At the time of Adi Shankaracharya, the different sects of Hinduism had deteriorated into cults. And each sect was engaged in verbal battling with the other sect to prove themselves as superior. Hindus were gradually moving away from the vedic message. Hinduism itself was on the brink of extinction due to the rise of religions like Buddhism. At such crucial juncture, Adi Shankaracharya, revered as the incarnation of the Dakshinamurthi(Shiva), reconciled the different sects of Hinduism, and reoriented them towards the message of Vedas. He defeated numerous eminents scholars in verbal duels and refuted their varied theories. He re-established the Advaita Siddhantha, the supreme truth, espoused by Vedas. He rejuvinated the Hinduism from the brink of extinction. Today, Hinduism is alive mainly due to the legacy of Shankaracharya. Thus, he is accepted as Jagadguru. In Sanatana Dharma(hinduism), there are three important gurus namely Bhagavan Valmiki, Bhagavan Vyasa and Bhagavatpada Adi Shankaracharya. These three compassionate guru figures have bestowed all the essential literature in Hinduism. Bhagavan Valmiki has gifted Srimad Ramayana to the mankind. Bhagavan Vyasa has donated Mahabharata to the world. He had also sorted the Vedas and categorised them into four Vedas. He has also authored 18 puranas. Bhagavatpada Adi Shankaracharya, wrote commentories on the three scriptures dealing with moksha. He rekindled Hinduism. He re-installed Advaita Siddhantam. He composed many devotional songs so as to take the religion to the most common man who cannot understand the complicated concepts of religion. His devotional songs are widely popular. These three gurus have together formed the vast Hindu literature. All the Hindus, infact all the mankind, is forever in their debt.

Bhagavatpada Jagadguru Adi Shankaracharya's life illustrates the intricate truth of how lord showers good fortune on those who help the devotees of the god. At the age of five, Shankara had thread ceremony and entered Brahmacharya(bachelor life). A brahmachari(bachelor) is ordained to beg for alms and Shankara duly followed the ordinance. He visited only a limited number of houses(perhaps only one house, I am not sure) to beg and if he did not get any alms from those houses, then he would fast that day. One day, Shankara went to an old brahmani's(wife of a brahmin) house for begging alms. It was a small thatched hut, Shankara called out and asked for alms. The old brahmani peeped out of her hut and saw a bright young child. Seeing the young kid ask for alms moved her. Then, she was filled with immense sorrow at her own plight. She was very destitute, herself. Her hut had nothing that could be given as alms to the young boy. She herself, had nothing to eat and was starving. Her husband had gone out to beg and he wore the only proper cloth in their house. So, the old lady did not even have a suitable cloth to wear. She covered herself with ragged cloth full of holes.

Now, this young child's call for alms saddened her at her own plight. In great despair, she thought," What is the utility of my living? I have suffered poverty all my life. I have not experienced any luxury in my life. I have accepted my destiny. But, now even this brilliant child will go without food today for merely arriving at my abode. I am truly cursed." This thought multiplied her distress. She resolutely decided that she must give something to the child. She frantically searched her small hut and found a small dried amla fruit.

She went to her door and saw the young Shankara who was patiently standing at the entrance of the house without even a frown on his face. She adored the child mentally as her son. She did not step out of her hut as she was not clothed properly. She offered the dry amla in her palm to the young Shankara as alms. She lamented loudly that she had nothing better to give and she was giving everything she had. Shankara took great pity over the misery of this old brahmani and accepted the dry amla. Then, Shankara prayed to the goddess Lakshmi, Goddess of wealth and consort of Sri MahaVishnu, to relieve the poverty of the old brahmani. The young Shankara who was the age of about eight years, sang a beautiful hymn as a prayer to the Goddess Lakshmi asking her to kindly allievate the destitution of the old brahmani. The Goddess moved by Shankara's hymn and his kindness towards the old lady manifested herself.

Goddess Lakshmi appeared in the skies in her amazing form. A delicate smile adorned her lotus-like face. She told Shankara that the old lady did not have any positive karma(punyam) in her account, further she had not given any danam(donations) to anyone in her previous birth and hence she deserves to suffer the poverty. Then the young Shankara prayfully argued through his hymn thus," Oh Godddess, take pity on this innocent child(old brahmani) of yours. Even if she has immense papam(negative karma), are you not capable of brushing it aside? Also, she has just donated this amalaka fruit to me with great affection. Is this not enough to give her great properity and to release her from the scourge of poverty?"

The goddess of wealth, Sri MahaLakshmi, kindly agreed with the young boy and immediately showered golden amlakas in the old lady's house. Thus, the old lady was relieved from her misery of poverty. The celebrated hymn that Sri Adi Shankaracharya sang on that occasion is popular as 'Kanakadhara Stotram'. It is considered a powerful hymn that has the power to shower great wealth and well-being on any person who sings it with devotion at dawn or dusk time.

The old lady's sufferings ceased, only because she had donated one dried amalaka to Shankara, a great devotee of god. So, God always becomes pleased when one of his devotees gets a donation, however miniscule the donation may be. That act of donation leads to great prosperity and peace. It clears the sins accumulated in the past(even previous birth) and clear way to happiness.

That is called Patrata(Qualified-ness). A single amalaka in the right hand was enough to shower roomful of golden amlakas. Similarly, Vishwamitra's hand is not an ordinary hand. Anything given to him, will only bring great well-being, but if the same person is denied then the contrary effect will also be severe. Dasharatha recognised the importance of pleasing him and promised solemnly. But he did not take in account, what would happen if he had to deny Vishwamitra.

Dasharatha courteously said to Vishwamitra,"Oh bhagavan, today, my life has become a success with your arrival. You have come here and you will ask for something. I will gift it to you and that is enough for me for this life. This place has been consecrated with the touch of your holy feet. Please tell me, oh great muni, what favour do you want from me? Anything that you ask, I am ready to donate..."

Vishwamitra delibrately kept silent and let Dasharatha commit himself. So far, Vishwamitra did not even mention that he had come to ask for a favour. The ingenious Vishwamitra knew that Dasharatha may reject what he was going to ask him. He waited for Dasharatha to talk himself into a promise. Vishwamitra had come with a mission. Once Dasharatha promised, Vishwamitra with a pleasant smile said ,"Oh king, you are born in the illustrious Ikshawaku dynasty. You have rigorously followed Satya(truth) and Dharma(justice/religion). You have earned a good name in the three worlds with your adherence to dharma. You are the disciple of the great Vashishta and your intellect has been cultured by Vashishta's teachings. No wonder, therefore oh Dasharatha, that you have spoken so beautifully."

Vishwamitra, the great muni, has now cleverly entangled even Vashishta muni into the Dasharatha's promise. He has linked the honour of Ikshawaku Dynasty with the promise of Dasharatha. He is also conveying that the good name earned by Dasharatha so far will also be spoiled if he does not keep up his word. If Dasharatha refuses to follow up his words with action, then as a teacher Vashishta maharshi would also be blamed and Ikshawaku dynasty will also be blemished. Thus, Vishwamitra, very skillfully, created a situation where Vashista maharshi would have to intervene if Dasharatha for some reason hesitates to follow up the promise given to him. This is Vishwamitra's intelligence and the victim was naive Dasharatha who gave a promise without adequate thought. Vishwamitra's goal was loka kalyanam(welfare of the world). Dasharatha had thought that at the most Vishwamitra might ask for some monetary help for conducting some sacred rite. And in his anxiety not to invite the wrath of Vishwamitra, he gave his word.

Vishwamitra knew what was going through Dasharatha's mind. He calmly explained his objective for visiting Dasharatha thus,"Oh king Dasharatha, I am in need of a small favour. I am performing a certain yagam for a certain siddhi(fruit/outcome/success). Two rakshasas(demons) are creating hurdles in the completion of yagam. These two rakshasas are kamarupi(capable of transforming themselves into any form or appearance). I have futily attempted to complete the yagam many times, but they are spoiling it again and again. You may ask why I have not punished those two rakshasa(demons), myself, with my taposhakti(power gained through meditation). Listen, after I have become a Brahmarshi, I have ceased cursing any being in the universe. I hold no grudge over anyone for any reason. I view the god in all his creation(universe). Also, when that yagam is being performed, I am ordained to keep my anger in check and not curse anyone. This has emboldened the rakshasas and they are interrupting the yagam. So, to protect the yagam from those two rakshasas and to punish them if they try to create hurdles, I need you to send your son Rama with me to forest. Your elder son Rama, who has truth as his strenght(satya parakrama), who has divine splendour, who has long curly hair and a handsome face; I need that Rama to kill those two rakshasas(demons)."

As Vishwamitra was explaining, he realised that Dasharatha, with his fatherly affection, was not going to comply. He recognised that his words had unleashed a storm in Dasharatha's mind. The compassionate Vishwamitra knew that, out of great affection for his son, Dasharatha was anticipating great dangers for his son, if he sent him against the rakshasas.

Sri Ramayana is also a psychological science. The epic teaches us, how people tend to think. Wherever there is great affection, it anticipates the worst dangers. For instance, if a child has not come back from school or tuition at the regular time and some delay has happened. Then the child's mother starts imagining the worst dangers for her dear child.

Similarly Dasharatha also anticipated the worst for his son and was anguished by what Vishwamitra had asked. Vishwamitra mercifully understood the state of mind of Dasharatha. Vishwamitra then said the following words to inspire confidence in Dasharatha," Oh mighty king, you do not realise the real power of Rama. You assume him to be a mere child of yours. But I know the real strength of Rama. Not just me, even your teacher, Vashishta, knows the reality of Rama. Ask him, if you do not believe me. All the tapasis(hermits) know that Rama is not an ordinary child. He is satya-parakrama(truth is his strength). There is no limit to his might. You have promised to gift me whatever I ask for. Now I am asking you, do not hesitate. Send Rama with me and I promise you that only the rakshasas will die."

Vishwamitra is clearly alluding that Rama is not a mere child but the incarnation of, none other than, Sri Maha Vishnu, himself. Even when the Brahmarshi Vishwamitra himself promised that only the rakshasas will be killed, Dasharatha was not convinced.
Vishwamitra, with an aim to persuade Dasharatha, spoke encouragingly," Dharma will be restored if you send your son with me. And I assure you that Rama will gain immensely if you send him with me. If you are not convinced then consult your teacher, Vashishta. Take his advice. Also take the opinion of your ministers, if you so wish. If you are hesitant to consult them in my presence, then take them aside. Send Rama with me, only when you are completely convinced."

With every word that Vishwamitra spoke, Dasharatha looked as if life was being drawn out of him. Dasharatha, who had just now promised to give away anything Vishwamitra asks for, was agonised. The tension on Dasharatha's face was evident. Dasharatha's eyes reflected the despair in his heart and when he spoke his voice was very distressed," My dear Rama is still a child. He has not even attained sixteen years of age. His beautiful lotus petal-like eyes will fall asleep as soon as the night sets in. While the strength of the nocturnal rakshasas' multiplies as the night grows darker. Rama has not yet mastered all the weapons. While the deadly rakshasas not only combat with all kinds of fatal weapons, but they also employ various dark magics, witchcrafts, and illusions. The rakshasas are masters of the deceptive combat in the dark of the night. They are adept at changing their appearances through magical disguises to befuddle their opponents. How can a young child face such wily rivals in battle? My child cannot stand against those vile creatures in the battle even for a moment. His life will be in mortal danger. I am sixty-thousand years of age. I have begotten the children after a prolonged wait. I had lost all the hope of ever having a successor, then my Rama, my handsome Rama, was born. I am highly fond of my dear child, I cannot remain alive without him...not even for a second."

In different yugas, the life expectancy is supposed to be different. In Tretha yuga, the life expectancy was in thousands. In Kali yuga(the present yuga), the life expectancy is one hundred years. Thus, Dasharatha's age was sixty-thousand years for he lived in Tretha yuga.

Then, Dasharatha spoke in a melancholic voice," Oh esteemed muni, if protecting the yagam is your wish, I will come myself to perform that task along with all my mighty army. I will eliminate those rakshasas that are interrupting your yagam. Tell me, oh great sir, whose agents are these rakshasas? Who is their lord?"

Vishwamitra heard Dasharatha patiently, then Vishwamitra quietly answered," Born in Paulatsya dynasty, a ten-headed rakshasa(monster) with the name of Ravana, who is also the lord of all the rakshasas(demons), has obtained the boons from the Lord Brahma that he shall not die in the hands of Gandharvas, Kinneras, kimpurushas, Suras, Yakshas, Nagas...etc. Emboldened by his virtual immortality, he is now causing pain to all the worlds. All the virtuous people are under being troubled by him. He is the brother of Vaishravana(Kubera) himself, and son of the great Vishravasu muni. Even though Ravana, who has an extrordinary splendour and superior might, is not directly involved; two rakshasas under his tutelage are creating hurdles in the completion of my yagam. I need Rama to slay those two rakshasas."

As soon as Dasharatha heard that the two rakshasas were servants of the great rakshasa(demon) lord, Ravana, Dasharatha almost fainted. It took a few moments for Dasharatha to recover and speak again. Dasharatha was visibly shaken. The enervated Dasharatha said,"Oh esteemed muni, please pardon me. Till now, I had said that I will come to protect the yagam, along with my army. But, even I, cannot help you in this matter. Even I, along with my massive and mighty army, cannot face the rakshasas who are working for Ravana. How can the young and innocent Rama help you in this matter? I am sorry but I cannot send my child with you, pardon me..."

Having heard the rejection of Dasharatha, the benign smile on Vishwamitra's face did not fade. He calmly said," Oh Dasharatha, you had promised me to give whatever I ask for even before I asked you anything. Now, after I have asked you, you are refusing to grant my request. Having been born in the renowned and honourable Ikshawaku Dynasty, you are now breaching the vow you had given me. Having lied thus, oh King Dasharatha, may you live happily with your family, friends and relatives." It was not a curse but a blessing...a reproachful, almost sarcastic, blessing.

Then Vishwamitra rose from his majestic seat and set out from that court. As he passed by, he glanced at Vashishta maharshi. A glance that contained a subtle censure of Vashishta maharshi for the dishonourable conduct of his pupil, Dasharatha. Vishwamitra's glance implied that the blame of Dasharatha not holding on to his promise would now, also fall on Vashishta maharshi for being the teacher of Dasharatha.

So, Vashishta maharshi had to intervene. Vashishta maharshi spoke gravely to Dasharatha,"Oh Dasharatha, you are not able to understand the greatness of Vishwamitra due to your fawning affection for your son. Vishwamitra is not some ordinary person. If you mould Dharma and Tapasya into a human form, it will become Vishwamitra. This great muni has followed many rigid vows and practised rigorous rites and has gained immense powers.
Oh king, you have gained a fair fame of being a dharmatma(one who follows dharma) in all the three worlds. Now, do not stain your good name and do not be deprived of your dharma by breaching the vow you have conceded to Vishwamitra. If you breach your solemn promise to a sacred person like Vishwamitra, then all your punyam(postive karma) will be ruined. If your punyam is ruined, then your kingdom, your prosperity, the well being of your relatives and friends, everything that you possess will be endangered. Therefore, send Rama with Vishwamitra.
Rama may or may not have mastered any weapon, but if you send him with Vishwamitra, then nothing can harm Rama. Vishwamitra will protect Rama as Agni protects Amrita. Do not underestimate the stature of Vishwamitra. Vishwamitra is tapasya. He is dharma. He is strength. And he is power. He is unrivalled in intellect. A king named Brishasva had given away many many astras(weapons controlled by mantra) and shastras(physical weapons) to Vishwamitra. There is no one in the world who has mastered as many astras and shastras as Vishwamitra.
Infact, do you know why Vishwamitra has come to you? He is completely capable of protecting his own yagam from two rakshasas. His real intention is to impart to your son, Rama, the use of all the astras and shastras that he knows. Protection of yagam is simply an excuse. Send Rama with him and he will teach Rama and mould him in such a manner that there would be no other warrior in all the three worlds to match Rama. Your fortune has smiled upon you, so that Vishwamitra, himself, has come and asked you. Now, do not hesitate and immediately send Rama with him."

Having heard the words of Vashishta, the king realised the generosity of Vishwamitra and became grateful to both Vashishta and Vishwamitra. He rushed into the indoors of palace of Kaushalya and informed Kaushalya that Rama would be accompanying Vishwamitra to protect the yagam. Kaushalya, who had resolute faith in dharma, approved of the decision. Dasharatha and Kaushalya, both the parents, blessed their dear son Rama. Dasharatha lead Rama into the court room and kissed his dear child on the top of his head. Lakshamana, who never left the side of Rama, also followed Rama.

Vishwamitra took both the kids, Rama and Lakshmana, and departed. Vishwamitra walked first, he was followed by Rama and Rama was followed by Lakshmana. Gods(devas) witnessed this scene and were delighted, apsaras(divine maidens) danced joyfully, celestial flowers were showered from heaven and antahpuram(palace of queens) resounded with sounds of trumpets, drums and conchs.

Both the princes had, two quivers each, tied on their shoulders. Vishwamitra was leading and both the princes followed. Valmiki maharshi says that the scene looked as if the two princes were three-headed serpents following Vishwamitra. It looked as if Brahma with his four heads was being followed by two handsome and young ashwini devas(ashwini devas are famous for their beauty). It looked as if Shiva was walking on the snowy white mountains of himalayas and he was being followed by his son KumaraSwamy in two forms. Kumaraswamy is also considered to be very handsome.

The trio kept walking. The two kids followed the great muni without any questions or complaints in the most obedient manner. Vishwamitra turned and looked at them and both the princes smiled. Vishwamitra was delighted with their wonderful conduct. He thought," What wonderful devotion towards the guru? These two young innocent princes, who have never stepped out of their royal palaces, who have never seen the dense forests, who have lived all their life in great luxuries, who always travel in chariots, elephants or horses, these princes are today walking on foot just to follow me. They have not even complained." Thinking this way, Vishwamitra's heart was filled with kindness and happiness. He decided to gift his two disciples.

Vishwamitra turned and saw the two princes. The two kids were obediently following the elder hermit. Vishwamitra charmed by their conduct, smiled gently at the two princes. He called Rama and said," Rama, go and bring your kamandalam(kettle like vessel to carry water) and sit down. I wish to teach you two mantras named Bala and Atibala. These two mantras will ensure that you will never be tired regardless of the amount of physical hard work you do. Even if you do not sleep for many days and nights, you will not be exhausted. These mantras will ensure that you will be from all kinds of sickness. Even a fever cannot touch you. These mantras will ensure that your beauty will not be harmed by the changes in the body or weather. Your enemies cannot hurt you, even when you are asleep or distracted. You will be unrivalled in the might of arms. These mantras will ensure that you will be unrivalled in intellect. Such extra-ordinary mantras, I wish to teach you. Get ready..."

Rama received those mantras, along with Lakshmana. Then they continued their journey. Slowly the sun descended and dusk approached. Vishwamitra accompanied by Rama and Lakshmana purified themselves by bathing in the river and performed the sandhya vandana duly. Then Vishwamitra prepared a bed with grass blades for the trio and told the two princes to lie down and sleep. Once they lay on the bed of grass blades, Vishwamitra told them great many wonderful stories just like a grandfather would tell his grandchildren. The two princes who usually sleep on the grand and comfortable beds, listened to the wonderful stories told affectionately by Vishwamitra. Slowly, the two princes slipped into sleep. Once they slept, Vishwamitra maharshi also went to sleep. This shows the love of guru for his disciples.

The night passed away, and the dawn set in. It was Brahmi time(about 4:00 A.M.), Vishwamitra woke up. He immediately went and bathed in the river, and performed his sandhya vandana duly. All his rituals were completed, the two princes were still asleep. The small red sun was breaking in, the sky was reddish. Vishwamitra observed the two princes who were fast asleep. Vishwamitra was the first one to see the beauty of sleeping Rama outside the royal palace. Till now, this beauty was enjoyed only by Kaushaly, Sumitra, and Kaikeyi. But now, an outsider, Vishwamitra was seeing this mesmerising beauty.

Then, Vishwamitra woke up the two princes thus,
"Kaushalya supraja rama,
purva sandhya pravartate|
Utishta nara shardula,
kartavyam daiva manvikam||"

This is a celebrated verse of Ramayana and it is used in all the Vaishanavaite temples(including Tirupati) as a morning prayer.
Elders have said that this verse can be interpretted in many different ways. Each interpretation is as beautiful as the other. Firstly, why did Vishwamitra refer to Rama as Kaushalya supraja(oh good child of Kaushalya) and not as Dasharatha supraja?

Kaushalya is the first wife of Dasharatha. But, Dasharatha being a king married many times again. He married Sumitra. And finally, he married Kaikeyi. Dasharatha started favoring Kaikeyi over other wives and spent most of his free time with her neglecting Kaushalya and other wives. Even then, Kaushalya did not waver from her pativrata-ness(a vow to respect and follow the husband). Kaushalya prayed to the god with great devotion, but still she could not become a mother. Yet, her faith in the god did not waver, nor did she complaint. Such a committed lady. Thus, Vishwamitra referred to Rama as the good son of Kaushalya...

Another interpretation: When Vishwamitra asked Dasharatha to send Rama with him, Dasharatha did not oblige immediately. He kept hesistating until his teacher Vashishta explained to him. But Kaushalya, never had any doubts over sending Rama with Vishwamitra. She being a mother should have been more alarmed at the request, but instead she sent the Rama with her blessings immediately because she had great faith in the maharshi. Thus, Vishwamitra referred to Rama as the good son of Kaushalya...

Another interpretation: Rama was born after Ashwamedha Yagam was performed. In the ritual of Ashwamedha Yagam, the queen, Kaushalya, was required to sacrifice the yaga horse with three knives. Then, she had to spend the night beside the dead horse. All the while, her heart had to be pleasant without any malice. After the Yagam was completed, Dasharatha's papam(negative karma) was cleared and Rama was born. Kaushalya went through all these tough rituals to obtain Rama as son. Thus, Vishwamitra referred to Rama as the good son of Kaushalya...

Another interpretation: Sri Maha Vishnu decided to be born as a human being. Birthless Vishnu, now needed a mother to take birth. He decided on Kaushalya. The great Vishnu spent twelve long months in the womb of Kaushalya to be born as a human being. Kaushalya carried the Vishnu himself in her womb. She went through pregnancy pains to give birth to the beautiful Rama. Thus, Vishwamitra referred to Rama as the good son of Kaushalya...

Another interpretation: There is another Rama in the world, ParashuRama. So, Vishwamitra specifically is referring to Rama who is son of Kaushalya. Parashurama had killed many sinful kshatriyas previously. Taking Dasharatha's name may inspire anger in Parashurama as Dasharatha is also a kshatriya. So, Vishwamitra referred to Rama as the good son of Kaushalya...

There are so many beautiful interpretations to this verse. That is the reason this celebrated verse is used as a morning prayer in all the temples. Usually, a ritual of waking up the lord, is performed in the temples. It is an imagination, but Vishwamitra had the good fortune of actually waking up the lord.

Vishwamitra saw the two beautiful kids in their sleep. He marveled at their beauty, then he addressed them gently," Oh good son of Kaushalya, Rama! Sun is rising in the east. Hence, wake up, oh lion among men! Your father has performed your upanayana, and you are a kshatriya. You are duty bound to perform Sandhya Vandana at the right time. Perform your duty believing it to be ordained by Gods. You will be the role-model for all the men of all the worlds from hence forth, so wake up and perform your duty."
Without explaining the reason, no one should be woken up. Thus, Vishwamitra explains the reason for which Rama needed to wake up. Then, both the princes woke up. The two young kids bathed in the cold effusive waters of the river and performed the Sandhya Vandana duly in the early dawn.

Then, they continued their journey. Vishwamitra in the lead and both the princes following obediently. After walking for a while, they came across an Ashram. The Ashram was filled with some thousands of tapasavis who were busy in their rituals and prayers. Seeing them, Rama asked Vishwamitra thus," Oh bhagwan(god), whose ashram is this? What are these tapasvis doing here? I am curious to know, please explain all the details to me." Seeing the shraddha of young Rama, his innocence and curiousity, Vishwamitra was pleased.
Vishwamitra then explained," Once upon a time, Shiva was in deep meditation. While he was in the meditation, Manmadha(indian cupid) aimed his flowery arrows of desire, passion and lust on Shiva himself. Angered by Manmadha's impertinence, Shiva opened his third eye. As soon as the third-eye of Shiva opened, all the body parts of Manmadha were consumed by a fire and he was reduced to ashes. Manmadha became bodyless and thus came to be known as Ananga(one without body). The place(country) where this incident happened became famous as Anga(body part).
This ashram was used by Shiva during his meditation. Many rishis and munis had worshipped Lord Shiva at that time in this ashram. Later, the disciples of those rishis and munis, then the disciples of those disciples, then their disciples and so on; spent their lives in great meditative penances in this ashram.
Look at all these tapasvis, these are the disciples in the heriditary line of those great rishis and munis who had served the Lord Shiva. Since, the Lord Shiva had himself meditated in this ashram, this place is sacred and holy. All these tapasvis living in this holy ashram are untouched by any kind of sin(papam)."

Rama was pleased to learn the anecdote of Shiva and his meditation. Then, the trio resumed their journey ahead. The tapasvis of the ashram also escorted the trio to give them a proper farewell. After a while, they came across the holy river Ganga and they had to cross the Ganga to reach the Ashram of Vishwamitra where the yagam had to be performed. A boat was arranged and Vishwamitra along with his two young disciples boarded it. The tapasvis bid them adieu and went back to their ashram.

After the boat traversed some distance in the river Ganga, they heard a sudden and increasingly loud banging noise. Young Rama hearing the the noise asked his guru curiously about it.

Vishwamitra, whose knowledge was comprehensive, explained," Once upon a time in the past, Lord Brahma created a lake merely by a thought. Since the lake was created mentally(by a thought in mind) by Lord Brahma, it came to be known as Manasa Sarovar(Manasa means mentally and Sarovar means lake). It is a very very holy and sacred lake. That place and its waters, have the power to cleanse a person of his accumulated sins(committed in the past) . Once upon a time, even Indra, had to take refuge in that place for a long time, such is the greatness of that place.
A river is born from that holy lake. That river flows gracefully along all the sides of the city of Ayodhya. Since the river orginates from the Sarovar(Lake), it has been called Sarayu. Thus, Sarayu is also a very holy river. That river after navigating along the circumference of the Ayodhya, traverses towards Ganga and meets it here. The coming together of the gushing waters of the two holy rivers has created this loud noise.
Ganga and Sarayu rivers meet here(Sangam). Since two very holy rivers meet here, it is a very powerful, energetic and sacred place. So, we should not go past this place casually. We should pay our homage duly. Thus, offer your namaskar(obeisance) to this place."

Then, as instructed by their teacher, both Rama and Lakshmana offered their namaskar to that holy sangam(meeting of two rivers).

Sri Ramayanam is a great Dharma Shastra(treatise of Dharma). Many Dharma Sukshmams are clarified in Ramayana authoritatively. Dharma Sukshmam is a condition when two dharmas are conflicting each other. Then, in that situation, which dharma will take ascendancy, which dharma is to be followed? Ramayana solves this uncertainity expertly. Once we have digest these dharma sukshmams thoroughly, then our point of view towards life changes. Our perception towards all the things alters. Ramayana explains the minutest details without neglect, so as to teach us the proper conduct. So, when Vishwamitra came across a holy sangam, he directed Rama and Lakshmana to offer a namaskar to it. And both the princes obediently offered their namaskar to the holy sangam of Sarayu river and Ganga river.

The boat moved onward, and finally they crossed the Ganga river. The trio got off the boat and recommenced their journey on foot. They entered a thick forest. It had no trace of a human inhabitance. The sunlight could not pierce through the thick roof formed by closely knit tree branches. As a result, darkness permeated the forest imparting the place a grotesque look.

Rama is an astute and keen observer and also inquisitive in seeking knowledge. So, we notice that Rama frequently enquires his teacher Vishwamitra about any unusual situation. But, his polite and intelligent way of asking a question coupled with his discerning observation, endears him to his teacher. Rama's frequent questioning on various subjects, does not annoy Vishwamitra but only drives him to explain the subject more elaborately. This is the skill of speech of Rama.

Now, Rama after entering the dense forest, asked Vishwamitra," Oh bhagawan, why is this forest like this? Some insects are making loud noises. The chirping sounds of Bhasa birds can be heard. Impenetrable is this forest fraught with swarms of crickets, brutish predators, and vultures. Various vultures are screeching with fierce sonority, and tigers, wild boars, and elephants render this forest atypical. One can see only the marks of inhabitation of carnivores. This wretched forest is dense with Dhava, Ashvakarna, Arjuna, Bilva, Tinduka, Patala, and Badari trees. No human trace is visible and it looks like no human has tread here for a long long time. Why is this forest in this condition? What is the reason, oh brahman?"

Sri Ramayana is also a shakuna(shagun) shastra. The epic mentions various trees and birds. The presence of certain birds indicates that, that place is habitation for creatures that eat humans. Similarly, many other shakunas(shaguns) are revealed in Ramayana. All the conditions that Rama has mentioned above; like the presence of Bhasa birds or the presence of certain huge trees or the constant noise of certain insects; indicates that the place is not visited by humans. Rama has, as a result, sensed a great peril.

Vishwamitra was impressed by the insight and foresight of Rama. Then, he answered Rama," Son, I'll explain why this place has become like this, listen carefully. Once upon a time, Indra, the lord of Suras(gods), had to kill an evildoer named Vrutrasura. But since, that wicked Vrutrasura was also a brahmin, Indra was contracted by Brahma-Hatya-Patakam(Sin of killing a Brahmin). As a result, he was infected by Maladam(extreme formation of dirt in the body) and Karusham(extreme obsessive hunger). He could not be cured of these infections, despite trying many remedies. Then, he came to this place. Here, many maharshis used to reside. Those maharshis used their powers to enchant the mixture of holy waters of many rivers, so that those waters could cure Indra of his infection. When Indra bathed with those waters, his infection was cured and he was rid of his papam(sin). Those waters containing the infection of Indra, seeped into the earth at this place. Since this place received the waters containing the infection of Indra, the two cities that dwelt at this place came to be known as Maladam and Karusham. Indra, contented to get his health back, blessed these two cities thus," Since the earth at this place has received the infected waters and helped me in getting rid of my troubles, I bless you so this place. May these two cities be blessed with good fortune. May these two cities grow rich prolifically. May the dwellers of these two cities enjoy copious luxuries."

With the blessing of Indra, these cities grew grandly with people and possessions. The people of these two cities were glad and content with their lives. But then a rakshasi(demoness) named Tataka arrived here. She prevailed over this place and soon, she started eating the humans here. Frightened by the evil activity of Tataka, people fled this place. From then on, this place became devoid of human presence, gradually the grand cities were ruined and a dense forest has grown here."

Rama would not let the matter rest so easily, he questioned further. Then Vishwamitra patiently explained," A yakshini(a type of race) named Tataka, may you be safe Rama, with a might of thousand elephants roams in this area. She was turned into a rakshasi(demoness) due to a curse. She is married to one named Sundhu and has a son named Maricha. The three of them have together ruined this place like this."

Note Vishwamitra's affection for Rama, as soon as he takes the name of cruel Tataka, he immediately wishes for the safety of his disciple, Rama. Sri Ramayana urges the teachers to treat their disciples with the same affection that a father has for his son.

The curious young Rama was not content with the explanation of his teacher. He politely enquired further,"Oh esteemed muni, why was that Tataka cursed? Also, usually the yaksha race are not a very martial race. Generally, they are deficient in physical might. Then, how come this yakshini, a lady, has acquired the strength of thousand elephants? Also, even if she possesses such strength, why did she destroy this place? What is the reason for her hatred for this particular place? Please explain, oh brahman(god)..."

Vishwamitra watched the young Rama, the beautiful and refined manner of his questioning, his sharp intellect and keen interest in learning, and above all his shraddha pleased Vishwamitra. Rama's mode of questioning was so elegant and well-constructed that it generated an interest in the other person to answer it.

So, Vishwamitra gladdened with his disciple's question, explained further,"In the past, there existed a Yaksha named Sukethu. He had a very righteous conduct. Once, he performed a tapasya (meditative penance) to please Lord Brahma. Lord Brahma pleased with the tapasya of Sukethu, appeared. Lord Brahma asked what Sukethu wished for. Sukethu courteously replied to Brahma that he wished for a mighty son. For some reason, Brahma said that son was not possible but instead of that he blessed Sukethu with a daughter possessing the might of thousand elephants. As a result of Brahma's boon, a daughter was born to Sukethu. She possessed a strength of thousand elephants from her birth itself. After due course of time, she was married to a yaksha named Sundhu. A child named Maricha was born out of this wedlock. That Maricha, later, became a rakshasa due to a curse."

Rama again questioned," Oh bhagawan, why was that yaksha cursed?"

Then, Vishwamitra, the teacher of Rama, patiently cleared the doubts of his pupil," Once upon a time Agatsya maharshi was travelling through this place. At that time, emboldened by the short height of Agatsya, the yaksha named Sundhu tried to derisively assualt Agatsaya muni. Agastya muni punished the profanity of Sundhu by killing that yaksha on the spot with the marvellous power of his speech. Agastya mahamuni simply uttered," Die..." and instantly Sundhu, the yaksha, dropped dead on the ground.

Sundhu's wife Tataka, a yakshini, and Sundhu's son Maricha; both vengefully attacked Agatsya mahamuni. Even after witnessing the enormous power of Agatsya muni who destroyed Sundhu with merely his words, they did not learn the lesson.
Rama, when the mother and son duo attacked Agatsya muni, he cursed them both and turned them into grotesque looking rakshasas(demons). From that time onwards, Tataka became a horrible rakshasi roaming this place. She has developed a taste for human flesh and has become a man-eater. She catches her prey through their odour.
That rakshasi must have smelt our presence and will soon attack us. Rama, do not excuse her on the basis of her gender. To save the world, one must wipe out the unrighteous even if she is a woman. Listen to me...it may seem a kind deed or a cruel deed, that deed may confer punyam or papam, even if that deed is improper, you must still do it because it is your duty as a kshatriya(warrior ruling class). You are, as a kshatriya, designated with the duty of protecting the good and innocent by punishing the wicked. This is the Sanatana Dharma(eternal righteous path). Therefore, immediately kill that Tataka."

After instructing Rama to kill Tataka, Vishwamitra carefully studied Rama's face to see what would be Rama's reaction.

Usually, harming a lady is considered ungentlemanly, but now Rama's teacher was ordering him to kill a woman. Rama has never killed anyone before. Now, he has to kill for the first time, that too a woman, based on Vishwamitra's instructions. Rama's reputation may permanently be stained for killing a woman. Also, Rama is not acquainted with Vishwamitra for a long time, he had met his teacher only one day before. Rama was faced with a complicated choice of either following the general wisdom of not harming a woman or simply following the teacher's orders. To an adolscent Rama, this could have been a very tricky situation.

But Rama had great clarity in this matter. He not only knew what to do, he also knew, clearly, why he was doing it. Its a quality that can be learnt by all of us. So many times, we see that many adolscents going to colleges do not have much clarity on what they should do or why they should do it. They simply follow someone else who incidentally is following someone else. Sri Ramayana teaches us to be clear-cut with our aims, objectives, and duties. Ramayana also teaches us to have clarity about the reasons and motives for those aims and duties.

Instructed by Vishwamitra to slay Tataka, Rama revealed his opinion," In Ayodhya, my father led me into the courtroom from the inner chambers of the palace. There, my father kissed the crown of my head. Then, my father pointed towards you and said," Rama, he is a very eminent rishi, you should never defy any command of his."
I am a human being, thus my first duty is to follow the orders of my father. Therefore, as prescribed by my father, I will comply with your command. I will slay that Tataka to protect the cows and brahmins who were assualted by her. I will slay that Tataka so that the people of the country can live in peace and prosperity. Oh son of Kushika, you are my teacher, you have taught me great many astras and shastras. You are a brahmarshi and your knowledge about dharma and adharma is comprehensive. Since you have explained to me that slaying that rakshasi is dharma, it does not matter how it may seem to my mind, I will undoubtedly do as you instructed."

Meanwhile, Tataka perceived the human presence through ordour. She immediately rushed to the spot where the smell orginated and found three humans. Earth trembled with the movements of her huge body. She vigorously attacked the three humans. She conjured a shower of stones. She created great many illusions. She became ivisible for sometime. Then, she represented herself and transformed into many different horrible forms. In this manner, she tried various tricks to unnerve the two princes. But both the princes were unmoved. They withstood the illusions created by the rakshasi. They kept her at bay with their sharp and speedy arrows. The rakshasi kept fighting in various ways to defeat Rama and Lakshamana.

After witnessing the duel for a while, Vishwamitra addressed Rama," Oh son, sun is setting down and night is approaching. The darkness is growing thicker. In such a time, you should not tolerate this rakshasi any more. Her strength will increase in the night. Do not delay any further, and slay her immediately."

Tataka, in the meantime, was fed up of exhausting all her arsenal on the two young princes without any success. She decided to use her brute physical force. The strength of thousand elephants, she believed, was enough to kill these two annoyingly persistent human princes. Having decided, she ran towards the two princes screaming horribly. The entire forest was resounding with her screams.

Rama listened to the instruction of Vishwamitra and also saw the giant rakshasi running towards him. The rakshasi was making shrill heart-wrenching noises and her face was distorted with anger. Rama, still not willing to take the life of a woman, decided to handicap the rakshasi hoping that once handicapped, the rakshasi may reform. He shot two sharp arrows from his bow, which dismantled both the arms of the gaint rakshasi from her huge trunk. Rakshasi made a dangerous high-pitched lamenting sound. Her large arms fell on the ground making a loud noise and uprooted many huge trees in the process. The dark forest was resonating with these loud noises.

Losing her two limbs, only enraged the rakshasi further. She did not slow down, instead the rakshasi kept running towards them more furiously. Observing that the rakshasi was still coming towards them violently, Lakshmana chopped off her nose and ears with his arrows. The demoness became more frenzied. Her high-pitched horrible wailing got louder. But instead of stopping her, the arrows of Rama and Lakshamana made the rakshasi more violent. She kept covering the distance between the two princes and herself furiously. Rama, seeing that there was no other resort, took out a destructive shaft from his quiver and released it from his bow. The shaft travelled rapidly towards its aim. The arrow lit up the dark forest with lightening like dazzle and implanted itself in the chest of the rakshasi. As soon as, the shaft pierced the chest of the rakshasi, Tataka's vast body fell down on the forest ground taking down huge trees along with it. Tataka's body made violent convulsive movements and Tataka shrieked in pain. Within seconds, Tataka was dead.

The joyous news of the death of evil Tataka brought smiles even to the faces of devas(gods). Indra, the lord of Suras(gods), rose from his throne and joined all the other celestial beings in their joyous applause of the marvellous feat achieved by Vishwamitra. Vishwamitra, the great muni, has succeeded in guiding Rama and Lakshamana towards the elimination of rakshasas to protect the world. All the divine beings praised the generous Vishwamitra. All the devas(gods) rejoiced and hailed the incident as," Great feat!! Magnificent feat!! Wonderous feat!!!" The devas cheerfully sang the praises of Sri Ramachandra. There was much jubiliation all around.

Vishwamitra too, was delighted by his disciple, Rama's obedience, valour and dharma. Since, a guru should not praise his disciple, Vishwamitra did not convert the happiness in his heart into words.

The night was still young. Vishwamitra decided to take rest that night in that forest itself for Tataka was no more. Vishwamitra again narrated great many wonderous stories and morals to the two young princes as affectionately as a grandfather narrates to his grandchildren. Many other tapasvis had also arrived at that place on learning the joyous news of Tataka's death. They also spent their night along with Vishwamitra and Rama. All of them happily spent their night in a peaceful sleep.

Jai Sri Ram
​

To be contd...(Next Episode is Birth of Subramanya Swami)


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[LurkerBaba]

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[Vyom]

Prologue:But the widely acknowledged original version is written in Sanskrit by Valmiki.

This is something to ponder upon. If Valmiki Ramayan was written in Sanskrit, then Sanskrit precedes all other known languages by terrific magnitude, since Ramayan is said to be of Treta Yug, which goes back millions of years.