(For Children)
Dhruva Jnanam
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Lesson 2
Greatness of Ayōdhya
Situated on the banks of river Sarayu, a great kingdom
named Kōsala affluent with grains, riches, and all aspects of
advanced human life flourished
with the city of Ayōdhya as its
capital. The city has well devised
highways that are always kept
clean and wetted with water,
beautiful interiors, highly
effective defense, and other systems in-built. The city and
its dwellers are so prosperous and generous too.
Ayōdhya, as the name indicates, is an impenetrable one for
trespassers, or for any invaders. It has impassable and
profound moats. The city is abounding with horses, camels,
elephants, and cows.
Ayōdhya is encompassed with Vēdic scholars who always
worship the ritual fire by enkindling the three kinds of
ritual-fires continuously. Virtuous Brahmin scholars proficient in Vēdās and their six
ancillary subjects who always abided in truth and are in similitude with great sages enrich
the divinity and serenity in the atmosphere.
Moreover, none can see a lustful person, or a miser or a cruel one or a non-believer
anywhere in that city of Ayōdhya, for there are no such persons. None is there without
earrings, headgear, or garlands, none is an enjoyer of lowly things, or misses regular oil-
baths, or with an un-creamed body with sandalwood paste or with other body cream, or
with an unperfumed physique.
Maharṣi Vālmīki describes that the citizens of all castes and creeds are exuberant, virtuous,
faithful, learned and adept in one’s own trade and profession. They are satisfied with their
own riches. They have no greed. They advocate truthfulness alone. They all exercise self-
control over mind. They all have impeccable and illustrious character.
Ministers and Council of Daśaratha
Emperor Daśaratha of the Sun (Sūrya) dynasty was ruling over the land like Indra over the
heavens. He is assisted by eight ministers who are highly educated, thoroughly
professional, virtuous, kind to people, truthful, loyal to king and country, and above all well
versed in all the sciences of polity, finance, warfare, and administration.
Ayōdhya in Vēdās
This is among one of the seven
cities that grants salvation i.e.
Mōkṣa. Ayōdhya is another
name for the Supreme abode of
Nārāyaṇa. Ayōdhya also
connotes the ‘Dahara Ākāśa’.
Though the divine city of
Ayōdhya was constructed by
Vaivaswata Manu as mentioned
in Rāmāyaṇa, this city existed
even from the very first
Manvantara itself. This is the
land of Rāma ever since.
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His ministers never speak untruthful words in anger or in greed or for monetary reasons
either. There is nothing unknown to them, even a little, in their own country or in the
others either, or about everything that is happening or has happened, for they rigorously
administer a very efficient and trustworthy network of spies. They are even ready to punish
their own sons if found to be guilty whereas they are not pushing to torture even an
unfriendly person unless proven blameworthy and there is no other way out in the interest
of the country and the welfare of the subjects.
Two venerable Maharṣis of eminence, Vaśiṣṭa and Vāmadēva, are religious ministers for
Daśaratha. They are authorities in all Vēdic rituals. Apart, Daśaratha also has the fortune
of receiving counsel from Maharṣis such as Jābāli, Gautama etc. who have been guiding
their family since many generations.
All the ministers are well versed in scriptures. They shun bad deeds, skillful in their duties,
and regulated their senses. Those great souls are affluent. They are knowers of all sciences.
They are firm and courageous. They are true to their word. They are patient, non-malicious,
tolerant, and kind.
Daśaratha, the resplendent and admirable king, ruled the world from that city with silenced
enemies, like the moon governing the stars.
Daśaratha makes arrangements for the rituals
To him, to such an effectual and virtuously great-souled King Daśaratha, a dynasty-
enriching son is not begotten, though his heart is burning to beget children. Despite all
the pleasures, riches, fame, and glory, Daśaratha was anxious to further his lineage. Hence,
he decided to perform the ritual ‘Aśwamēdha’. He ordered his minister Sumantra to fetch
all his counsel. Upon their arrival, he received them with due honors and announced his
intention to perform the sacred ritual ‘Aśwamēdha’ to obtain progeny. Everyone present
rejoiced at this decision and blessed him that he would have his desires fulfilled.
Daśaratha then ordered his ministers to procure all that is required for such an elaborate
ritual and arrange all the paraphernalia without any fail or scarcity. Sumantra then narrates
the story of Maharṣi Ruṣyaśrnga and exemplifies his efficacy. Further, he also narrates that
he once heard from Brahma Mānasaputra Sanatkumāra that Daśaratha shall be blessed
A king should keep intellectuals near to him
Maharṣi Vālmīki here provides an extensive description about both the political and
religious ministers of emperor Daśaratha. Time and again, Maharṣi Vālmīki mentions
about the truthfulness and immaculate character of Daśaratha’s counsel. This shows how
important it is for a king to be surrounded by intellectuals who are not only loyal to him
but also are patriotic and interested in the welfare of the subjects. Maharṣi Vālmīki also
emphasizes that none who has proximity to emperor Daśaratha is a non-believer.
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with virtuous progeny after he performs the necessary Vēdic rituals under the supervision
of Maharṣi Ruṣyaśrnga.
Overjoyed at this, Daśaratha proceeded to Anga kingdom ruled by his friend Rōmapāda
and invited Maharṣi Ruṣyaśrnga to Ayōdhya to perform the said ritual.
Later, the king said to his executives, ‘As instructed by my Vēdic
teachers, let the paraphernalia for the ritual be arranged. Let the
ritual-horse be released and guarded well by gallant men. Let
religious teachers follow that horse as per tradition. Let the ritual
place be readied on the northern banks of Sarayu River. Let the
peace invocations be prevailing and prospering throughout, as
ordained in the scriptures and tradition.’
He further said, ‘This ritual shall be conducted faultlessly till
its conclusion, and with absolute adherence to the
scriptures. Since all of you assembled here are efficient ones
in conducting such rituals without faults, I want you to
organize everything carefully. Make sure none leaves
unhappy. Food should be provided dutifully treating everyone with dignity and
care.’
Daśaratha ordered his courtiers to swiftly proceed to all countries and invite the kings to
grace the occasion and told them to make necessary arrangements for their welcoming,
boarding, and other services entitled for all kinds of guests attending the ceremony along
with all their entourage.
Daśaratha performs Putrakāmēṣṭi and Aśwamēdha
After having delegated the responsibilities thus, the king took the necessary initiation and
entered the sacred ritual hall along with his wives Kausalya, Sumitra, and Kaikēyi.
All the rituals as stipulated in the scriptures are performed with utmost devotion and
austerity under the able guidance and supervision of Maharṣi Vaśiṣṭa assisted by the retinue
of many other Maharṣis.
None among the members present in the ritual of Daśaratha is an inexpert in performing
religious duties. There is no scholar without the knowledge of the six branches of Vēdās.
All of them are avowed scholars. There is none who learnt less scriptures. There is no Vēdic
scholar present in the ceremony who is either unhappy or does not aspire the welfare of
Daśaratha.
The bricks for the ‘Altar of Fire’ - Yajña Vēdika - are well designed and made according to
rules and standard measurements. The Brahmins who are experts in the architecture of
Rituals, Ceremonies, and
Desired Results
Any ritual performed with
strict adherence to scriptures
yields definite results. This is
proven many times even in
recent times. Unbounded faith,
austerity, devotion, and above
all veneration towards the
stipulations mentioned in the
scriptures is essential.
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laying Fire Altar calculated the dimensions of Yajñaśāla, Vēdika and other aspects and
consecrated the bricks and constructed accordingly.
Later, Daśaratha performed many rituals. Per the tradition, he
donated the eastern side of his empire to Hōtā, western side
to Adhvaryu, southern side to Brahmā, and northern side to
Udgāta. The priests later told that the emperor himself is capable
of guarding the vast earth and protecting the hordes of subjects
ensuring their welfare and safety. They also conceded that their
primary duty and occupation is to learn, teach, and practice
scriptures. Hence, upon their advice, Daśaratha gave them
millions of gold coins, silver, cows, and other items in exchange
for the empire.
Maharṣi Ruṣyaśrnga then initiated the proceedings to perform
Putrakāmēṣṭi. All the gods assembled there to receive the
sacrificial oblations.
Gods, Rṣis, and Brahma pray Viṣṇu
The assembled gods spoke to Brahma thus, ‘O God! As you know,
we all are tormented by the wicked Rāvaṇa. He became invincible
due to the boons bestowed by you. He is controlling the Lords of
the Quarters. He is assailing pious Rṣis disturbing their tapas,
destroying their hermitages, thereby making them devoid of
peace. All the other celestial beings such as Yakṣās, Gandharvās,
and others are tortured beyond limits. His control over the nature
to make it function against the laws of universe is unbearable. The
Sun can neither parch nor Air-god can puff. Even the ocean shall
not pulsate. It is time for you to show us the direction for his
elimination.’
Brahma thought over and said, ‘His elimination is certain. In fact,
he himself paved the way for his
destruction. When asking boons of me,
he asked for invincibility over celestials,
but not over humans with carelessness
and disrespect towards them.’
In the meanwhile, the great resplendent Viṣṇu, the Lord of the
Universe, arrived there mounted on Garuḍa, holding conch-shell,
disc, lotus, and mace in His four hands, clad in yellow-ochre robes,
and wearing golden bracelets. His arrival is like the arrival of sun
Typical Nature of Asurās
Anyone wishing something
against the law of nature is an
‘Asura’. They would want to
reverse established practices in
universe, live longer than
allowed by nature, and
perform actions that disturb
the harmony and balance
present in the universe.
Why God gives boons to
such individuals?
Because, some individuals are
wicked and do not want to
follow the laws of nature, God
does not do so. He still rewards
them for their austere and
rigorous tapas by bestowing
boons on them. If they stay
humble and are within the
limits following the laws of
nature, there is no harm. But, if
they become puffed with pride,
violate Dharma, turn wicked,
and harm Dharmic people,
God definitely punishes them
not in the form He gave boons,
but in some other form.
Because, He is formless, He
can take any form He wants.
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mounted on black cloud to accord the gratuitous gift called the rain. All gods eulogized
and prayed to Him, ‘O Supreme Lord! We all request you to take birth as the son of this
noble emperor Daśaratha to destroy the tormentor of this earth Rāvaṇa.’
Viṣṇu assured the gods – ‘Get rid off the fear. I shall eliminate that cruel and evil-minded
Rāvaṇa who became dreadful to deities and sages, along with his sons, grandsons, friends,
cousins and relatives, ministers and forces too, in war for your welfare. Later, I shall reside
in human world ruling this earth for eleven thousand years.’ He chose the valiant, devout,
and kind Daśaratha to be His father.
Brahma told all the gods to be born in different Vānara clans to perform their respective
role in the play of divine incarnation of Viṣṇu.
Birth of Rāma, Bharata, Lakṣmaṇa, and Śatrughna
Meanwhile, the Putrakāmēṣṭi ritual of Daśaratha came to an end. There emerged
‘Yajñapuruṣa’ carrying a golden vessel. He spoke to
Daśaratha thus, ‘Know that I’m sent by the Prajāpati.
Propitiated by your rituals, here is the vessel containing the
pāyasam. Give this to your wives and they shall become
mothers of brave, kind, and glorious sons.’
Daśaratha became happy like a pauper receiving enormous
wealth. The king then gave half of the dessert to queen
Kausalya, and he gave half of the half, i.e., one fourth to
queen Sumitra. And to Kaikēyi, he gave half of the
remaining half, i.e., one eight of the dessert, with a desire
to beget sons. Then, thinking for a while, he gave the remaining, i.e., one-eighth portion
again to queen Sumitra. Thus, the king distributed the dessert to his wives differently.
On completion of the ritual, six seasons have passed by.
tatō yajñē samāptē tu rtūnāṁ ṣaṭ samatyayuḥ |
tataśca dvādaśē māsē caitrē nāvamikē tithau || - Bāla Kāṇḍa Sarga 18 Ślōka 8
nakṣatrēditidaivatyē svōccasansthēṣu pancasu |
grahēṣu karkaṭē lagnē vākpatāvindunā saha || - Bāla Kāṇḍa Sarga 18 Ślōka 9
prōdyamānē jagannāthaṁ sarvalōkanamaskr tam |
kausalyājanayadrāmaṁ sarvalakṣaṇasanyutam || - Bāla Kāṇḍa Sarga 18 Ślōka 10
viṣṇōrardhaṁ mahābhāgaṁ putramaikṣvākunandanam |
lōhitākṣaṁ mahābāhuṁ raktauṣṭhaṁ dundubhisvanam || - Bāla Kāṇḍa Sarga 18
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Ślōka 11
Then in the twelfth month, Chaitra on the ninth day i.e. Navami tithi when the ruling star
is Punarvasu, for which Aditi is the presiding deity; and when five of the nine planets - Sun,
Jupiter, Mars, Venus, and Saturn are in ascendant positions, and three of those are in their
respective houses, when day is advancing, Queen Kausalya gave birth to a son with all the
divine attributes like lotus-red eyes, lengthy arms, roseate lips, voice like drumbeat, and
who took birth to delight the Ikṣwāku dynasty and adored by all the worlds. Kausalya shone
with unparalleled effulgence as Aditi shone when She gave birth to Indra.
Queen Kaikēyi gave birth to Bharata on the tenth day when
the star is Puṣyami, while queen Sumitra gave birth to
Lakṣmaṇa, and Śatrughna on the eleventh day when the star
is Āślēṣa respectively.
The celestial singers sang melodiously, dancing parties
danced, divine drums sounded auspicious notes and
heavens showered fragrant flowers. There is a great festivity in Ayōdhya all around. An
overjoyed Daśaratha gave gifts generously to many.
Meaning of ‘Rāma’
After the lapse of eleven days, the naming ceremony is performed. Vaśiṣṭa, the preceptor
of Ikṣwāku clan, named them Rāma, Bharata, Lakṣmaṇa, and Śatrughna.
The meaning and efficacy of Rāma Nāma (Name) –
1. The syllable ‘ma’ is vital for Śiva mantra (na ma śi vā ya – without ‘ma’, it would
be Na Śivaya). ‘ra’ is vital for Mādhava mantra (namō nā rā ya ṇā ya – without
‘ra’, it would be Na Ayanaya). ‘Rāma’ is the supreme union of these two essential
syllables.
2. ‘Rāma’ is the combination of three syllables – ‘Ra’, ‘A’ and ‘Ma’ denoting Fire, Sun & Moon respectively. As Śrī Krṣṇa said in Śrīmad Bhagavadgīta, these three are the only sources of energy. Hence, ‘Rama’ is the only source of radiant energy in this universe.
3. ‘Rāma’ is the Vedantic term for the ‘Self’ that exists as the consciousness within everyone.
4. ‘Rāma’ is the ‘Supreme Brahman’ (Para Brahman) that is omniscient, omnipresent, and
omnipotent.
5. Ritualistic worship of ‘Śri Chakra’ contains nine Āvaraṇās (encirclements) grouped into
three Āvaraṇās each signifying Fire, Sun, and Moon. Hence the popular derivation ‘Śrī
Rāmō Lalitāmbikā:’
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6. Continuous recitation of ‘Rāma’ mantra energizes the Fire, Sun & Moon ecosystem
within us and awakens ‘Kunḍalini’.
7. Śiva Himself elucidated that ‘Ra’, ‘A’ and ‘Ma’ denote Brahma, Viṣṇu, and Rudra.
8. ‘Śvē mahimnē rājatē iti’ says Upaniṣad. This means that the Supreme Brahman is
radiating effulgence under the influence of self-efficaciousness. Combining ‘Ma’ in
Mahimne and ‘Ra’ in Rajate, ‘Rāma’ denotes the self-luminous Supreme Self.
9. ‘Rāma’ mantra is ‘Tāraka’ mantra. Chanting of ‘Rāma’ mantra purifies both mind and
body transforming one into an exalted character and thereby transporting into a higher
plane of existence ultimately leading to self-realization.
Gurukulam – Princes become proficient in all branches of learning
All the four princes were sent to the Gurukulam of
their Kulaguru Vaśiṣṭa, as was the practice in
those days for attaining education. All the princes
soon became scholars in Vēdās along with their six
branches. They also became experts in
administration, finance, polity, and other kingly
related sciences.
They were fearless and were adroit in different
kinds of warfare,
experts in usage of
weapons, thoroughly
knowledgeable in war
strategies etc. They
became champions in
riding horses swiftly,
mounting elephants, driving chariots etc.
Moreover, they were kind, patient, humble, and always interested in the welfare of the world.
Rāma and Lakṣmaṇa going with Maharṣi Viśwāmitra
Among those princes, the eldest one Rāma is like a flagstaff and a delight of His father
Daśaratha. He also became acceptable to all beings. Lakṣmaṇa was like Rāma’s alter-ego.
Bharata and Śatrughna were like a pair staying together always. The affinity among the four
brothers is elating to royal household, ministers, and citizens of Ayōdhya.
While Daśaratha was seated in the assembly pondering over the marriages of his regal sons,
his door keeper alerted him about the arrival of Maharṣi Viśwāmitra. Highly pleased,
Daśaratha rushed and received Maharṣi Viśwāmitra with due honors. Seating him
What is Gurukulam?
In ancient Bhāratadēśa, Gurukulam is the
place where every student irrespective of
social status, affluence, lineage etc. has to go
to get knowledge. Each Gurukulam is vast
than even a current day university. It covers
multiple branches of learning from polity to
finance to administration to arts to warfare.
Bhāratīya Maharṣis are endowed with
such supernatural knowledge that is
beyond the ken of human intellect and
reach of human senses, which is
generously taught. Each Gurukulam is
headed by a Kulapati and assisted by others.
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comfortably, Daśaratha submitted that he was elated and honored at the arrival of Maharṣi
and offered to do anything as desired.
The resplendent Maharṣi Viśwāmitra rejoiced at the words of Daśaratha and said, ‘O noble
king! Only the one born in the clan of Ikṣwākus and trained by Maharṣi Vaśiṣṭa can utter
such generous and humble words. I’m performing a Yajña which is being obstructed by the
demons Mārīca and Subāhu by pouring meat and blood in the sacrificial fire. I can’t curse
them, as it entails me submitting me to anger during the period of sacred ritual.
svaputraṁ rājaśārdūla rāmaṁ satyaparākramam |
kākapakṣadharaṁ śūraṁ jyēṣṭhaṁ mē dātumarhasi || Bāla Kāṇḍa Sarga 19 Ślōka 8
Hence, O tiger among the kings, it will be apt of you to spare the services of your eldest son
Rāma, the brave one whose valor itself is His truthfulness, whose hair locks are curled and
jet black. Only Rāma is capable of vanquishing those two. Don’t get overwhelmed by your
paternal fondness towards Him. You don’t know His sublime soul and hence His greatness.
ahaṁ vēdmi mahātmānaṁ rāmaṁ satyaparākramam |
vasiṣṭhōpi mahātējā yē cēmē tapasi sthitāḥ || Bāla Kāṇḍa Sarga 19 Ślōka 14
Myself, Maharṣi Vaśiṣṭa, and the other Rṣis present here know Rāma whose valor is His
truthfulness and never can be deemed waste. It is appropriate for you to get consent from
your counsel and send for Rāma immediately.’
After regaining his senses, Daśaratha pleads that
Rāma is only a boy of sixteen who can’t fight those
wicked and crafty demons and in fact an entire
battalion of army is ready to be at the disposal of
Maharṣi Viśwāmitra. He also mentions that if
deemed proper, he himself can accompany Maharṣi
to protect the ritual. Moreover, he says that he can’t
live parting with Rāma.
After learning more about Rāvaṇa, Mārīca and
Subāhu, Daśaratha asserts that he can’t send Rāma.
Maharṣi Viśwāmitra was enraged at his faultiness
and immediately prepares to leave. Maharṣi Vaśiṣṭa
pacifies Daśaratha and tells him that in fact it will
benefit Rāma, because Viśwāmitra is a repository of many divine weapons that he obtained
from Bhagavān Śiva, and he shall give all of them to Rāma. Maharṣi Vaśiṣṭa also adds that
in fact it shall be to the beneficence of Rāma to accompany Maharṣi Viśwāmitra.
Rāmāyaṇa – The grandeur of Rṣis
Entire Rāmāyaṇa is the grandeur of Rṣis.
Just imagine, someone coming to our house
and telling us directly that they know more
about our own child than even what we
know. If it were someone else, it would have
been different. But it is Maharṣi Viśwāmitra
who is saying it. Moreover, he emphasizes
that many other Rṣis including Vaśiṣṭa, the
preceptor of their clan, knows the truth.
Another thing he declares time and again is
that Rāma is ‘Satya Parākrama’ i.e. whose
valor is ever victorious and never defeated.
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Highly pleased at the words of his preceptor, Daśaratha finally agrees to send Rāma with
Viśwāmitra. He sends for Rāma who comes accompanied by Lakṣmaṇa. Daśaratha,
Kausalya, and Vaśiṣṭa bless Rāma and Lakṣmaṇa for a safe journey.
Rāma and Lakṣmaṇa protect the Yajña
Rāma and Lakṣmaṇa accompany Maharṣi Viśwāmitra. At this moment, pleasant and
fragrant breeze blows. Each one is having two quivers tied on each shoulder. Thus, the
upper portions of the quivers with feathered shafts, with the tips of arrows inside, are giving
a picture of two more heads, on either side of the princes' heads. Thus, Rāma and Lakṣmaṇa
are appearing like three headed serpents.
After traversing a distance of one and half yōjanās, Viśwāmitra lovingly called out Rāma
and imparted the vidyās of ‘Bala’ and ‘Atibala’. Giving them,
Viśwāmitra said that upon the recitation of those hymns, none
can equal Rāma in valor, radiance, handsomeness, caliber, and
dexterity. He also added that Rāma shall henceforth not be
bogged down by fatigue, hunger, or thirst though remaining
without sleep and eating.
Later, they slept that night on the banks of river Sarayu. At
dawn, Viśwāmitra fondly called out to Rāma -
kausalyā suprajā rāma pūrvā sandhyā pravartatē |
uttiṣṭha naraśārdūla kartavyam daivamāhnikaṁ ||
Bāla Kāṇḍa Sarga 23 Ślōka 2
‘O, the son of fortunate Kausalya! O, the tiger among the men! Day is about to usher in.
Arise to perform your stipulated duties towards gods.’
Maharṣi Viśwāmitra told them many tales and legends on the way. They are about river
Sarayu, descent of Gaṅga onto the earth, birth of Subrahmaṇya, tale of Brahmadatta etc.
He narrates that Brahma created a lake out of his mind and hence the lake is called ‘Mānasa
Sarōvara’. Because, the river flowed from ‘Sara’ (means lake), it is called ‘Sarayu’.
Later, Viśwāmitra explains about Tāṭaka, who was earlier the wife of Yakṣa Sunda, but
became demoness later with the curse of Maharṣi Agastya. She has the strength of one
thousand elephants. She, along with her sons Mārīca and Subāhu uninhibited the regions
of Malada and Karūṣa.
Viśwāmitra later ordains Rāma not to take any pity because she is female but kill her with
all probity, as it is the duty of the ruler to protect the subjects from wicked forces. He also
gives many examples such as Indra killing the daughter of Virōcana etc.
Celebrated verse chanted even to this day
This ślōka is chanted as the first
invocation in Śrī Vēnkatēśwara
Suprabhātam, the daily awakening
of the Lord even today. Here,
Maharṣi Viśwāmitra is invoking
Rāma towards the purpose of His
incarnation i.e. the vanquishing of
demons, and the first step towards
that goal is killing Mārīca and
Subāhu to protect the Yajña.
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piturvacananirdēśāt piturvacanagauravāt |
vacanaṁ kauśikasyēti kartavyamaviśaṅkayā ||
- Bāla Kāṇḍa Sarga 26 Ślōka 2
A fierce battle ensued between Rāma and
Tāṭaka. He killed her effortlessly.
Viśwāmitra rejoiced.
Next day morning, Viśwāmitra gave
many divine weapons to Rāma. All the
presiding deities circum-ambulated
Rāma, who told them to manifest at a
time later as required. Later, they
proceeded to Siddhāśrama. Viśwāmitra lived here.
Viśwāmitra narrated about the efficacy of the place to Rāma and
Lakṣmaṇa – ‘Maharṣi Kaśyapa performed intense tapas here
along with his wife Aditi. Pleased, Bhagavān Viṣṇu granted them
a boon to be born as their son. Kaśyapa told Viṣṇu - O God of
gods! As the works of my austerities are accomplished here, by
Your grace this hermitage will be renowned by the name
Siddhāśrama. Hermitage of Accomplishment. Hence O God,
arise from here to become my son.'
Viśwāmitra then led Rāma into the hermitage welcoming with the words, ‘As to how this
hermitage belongs to me, this also belongs to You.’ Implied meaning is that this hermitage
originally belongs to Rāma who is none other than Viṣṇu incarnated as Vāmana.
Starting next day morning, for six days and nights, Rāma and
Lakṣmaṇa safeguarded the Yajña. Suddenly, Mārīca and Subāhu
appeared with a thunderous sound and started pouring blood into
the sacrificial fire. Rāma then fitted the very benign and highly
radiant arrow Mānava on His bow, took aim at Mārīca, and darted
on his chest. It flung Mārīca hundred yōjanās away across the ocean.
Later, Rāma took Āgnēyāstra and hit Subāhu which killed him
instantly. Rāma hit all the remaining demons with Vāyuvyāstra and
scattered them.
Thus, Viśwāmitra completed his ritual without any obstruction. He told Rāma, ‘O Rāma!
You actualized the name Siddhāśrama, Hermitage of Accomplishment, one more time. May
all auspiciousness be to You!’
Subtlety in Dharma Women are accorded highest
position in Sanātana Dharma.
Then, why Rāma killed Tāṭaka?
Viśwāmitra gave ample reasons.
But, Rāma Himself mentioned
three reasons –
1. Father’s order
2. Honor the word of Father
3. Following the word of
His Guru
Maharṣi Vālmīki here says -
‘kartavyam aviśaṅkayā’ –
Rāma executed the act of killing
without any doubt taking it as
His duty.
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Ramayana Lesson 2 - Questions - Answer the questions for your level Level 1
1. Name the kingdom situated on the banks of river Sarayu. 2. Name the two religious ministers for Daśaratha. 3. Daśaratha also has the fortune of receiving counsel from Maharṣis such as ________,
_____________ etc. who have been guiding their family since many generations. 4. Daśaratha belongs to __________________ dynasty. 5. Rāvaṇa became invincible with the boons bestowed by this God. 6. Name the three queens of Daśaratha. 7. Name the Maharṣi who initiated the proceedings to perform Putrakāmēṣṭi. 8. __________ was born to Kausalya, ____________ was born to Kaikēyi,
________________ and ___________ were born to Sumitra. 9. Who is the Kulaguru (preceptor) of Ikṣwāku dynasty? 10. Name the two demons who obstructed the Yajña performed by Maharṣi Viśwāmitra. 11. Name the brother of Rāma who accompanied Him along with Maharṣi Viśwāmitra. 12. Out of the two sons of Tāṭaka, who was killed by Rāma? 13. Name the hermitage of Viśwāmitra. 14. Name the astra used by Rāma to kill Subāhu. 15. Name the son of Aditi and Kaśyapa who is the incarnation of Lord Viṣṇu.
Level 2
1. What is the meaning of Ayōdhya? 2. Why did Daśaratha want to perform ‘Aśwamēdha’? 3. Who narrated the story of Maharṣi Ruṣyaśrnga to Daśaratha? 4. Any ritual performed with strict adherence to scriptures yields definite results. True/ False. 5. Who told all the gods to be born in different Vānara clans to perform their respective
role in the play of divine incarnation of Viṣṇu as Rāma? 6. Who emerged with golden bowl from Putrakāmēṣṭi Yajña? 7. On which day and month queen Kausalya gave birth to a son? 8. Who named the sons of Daśaratha? 9. Name the lake that was created from the mind of Brahma. 10. Name the astra used by Rāma to be flung Mārīca hundred yōjanās away across the ocean. 11. Name the astra used by Rāma to hit all the remaining demons and scatter them. 12. By the curse of this Maharṣi, the wife of Yakṣa Sunda became Tāṭaka. 13. How Maharṣi Viśwāmitra convinced Rāma to kill a woman? 14. What is the Sanskrit word for ‘Hermitage of Accomplishment’? 15. Who convinced Daśaratha to send Rāma along with Maharṣi Viśwāmitra?
Level 3
1. Describe the city of Ayōdhya in your own words.
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2. Who was the king of Anga kingdom? 3. Who is called Asura and what is their nature? 4. What was the boon asked by Rāvaṇa and given by Brahma? 5. Describe the form of Viṣṇu when He arrived in the assembly of Gods while they were
discussing about the tortures by Rāvaṇa? 6. What was said by Yajñapuruṣa to Daśaratha at Putrakāmēṣṭi Yajña? 7. What was the Sanskrit term used by Maharṣi Viśwāmitra describing Rāma, whose
valor is ever victorious and never defeated? 8. Name the two vidyās imparted by Maharṣi Viśwāmitra to Rāma. What are the
benefits of reciting those mantras? 9. How river Sarayu got the name? 10. Why God gives boons to Asurās? How He punishes such individuals later?
Level 4
1. How Maharṣi Vālmīki described the citizens of Ayōdhya? 2. Where did Daśaratha perform the rituals for obtaining progeny? 3. With the boons bestowed by Brahma, how Rāvaṇa was controlling the Lords of the
Quarters? 4. What did the Gods pray Lord Viṣṇu for? What was said by Lord Viṣṇu? 5. Describe Rāma in the words of Maharṣi Viśwāmitra. 6. How can you say Rāma is none other than Viṣṇu incarnated as Vāmana?
Level 5
1. How is Ayōdhya described in Vēdās? 2. Who said that he once heard from Brahma Mānasaputra Sanatkumāra that Daśaratha
shall be blessed with virtuous progeny after he performs the necessary Vēdic rituals under the supervision of Maharṣi Ruṣyaśrnga?
3. Unbounded faith, austerity, devotion, and above all veneration towards the stipulations mentioned in the scriptures is essential. True / False
4. How Daśaratha distributed the pāyasam given by Yajñapuruṣa among the queens? 5. Describe the divine attributes of queen Kausalya’s son. 6. Name a few legends told by Maharṣi Viśwāmitra to Rāma and Lakṣmaṇa.
Level 6
1. How Maharṣi Vālmīki described about the ministers of king Daśaratha? What did you learn from this?
2. Describe the people of Ayōdhya during the time of Daśaratha 3. Explain at least three meanings of ‘Rāma’ you like most. 4. Explain what you understood about ‘Gurukulam’. 5. What was the ślōka from Rāmāyana that is chanted as the first invocation in Śrī
Vēnkatēśwara Suprabhātam? 6. How Rāma explained the subtlety in Dharma to kill woman?