Valmiki Ramayanam - A Fresh Reading

Readings from the Valmiki Ramayanam
– A fresh look by Satya Sarada Kandula
Authorship and Copyright Notice : This is a collection of

original articles by Satya Sarada Kandula. All Rights
Reserved.
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Readings from the Valmiki Ramayanam – A fresh look by Satya Sarada Kandula.............1
1.Sita Devi........................................................................................................................3
2.Kusa, Lava..................................................................................................................13
3. Sabari, a Siddha, Sramani and Tapodhana.................................................................19
4.Kabandha asks Sri Rama to go West to Pampa. Flora and Fauna description............23
5.Rama and Lakshmana first hear of Sugriva, the Vanara King from Kabanda............26
6.Satrughna and Mathura...............................................................................................28
7.Bharata, Takshasila, Puskalavata................................................................................33
8.Parasurama – Encounter with Rama...........................................................................35
9.Sri Rama’s Virtues – the traits of an ideal king (of the Treta Yuga)...........................37
10.Dasaratha seeks consensus for making Sri Rama, Yuvaraja (Crown Prince)...........40
11.Arrangements for Sri Rama’s coronation as a crown prince....................................43
12.Dasaratha meets Sri Rama privately.........................................................................46
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1. Sita Devi
Having sought the blessings of our Mother, the sweet, pure and gentle Sitamma Thalli, we
begin reading her Caritam as presented by Valmiki in his Ramayanam. We start with the
part of the Balakanda which describes Sita’s wedding with Sri Rama and the story of Siva’s
bow! Valmiki himself alternately titled the Ramayanam as Sita Caritam and Paulastya
Vadha.
Rama and Sita with Lakshmana and Hanuman
Sri Rama and Lakshmana led by Viswamitra Brahmarshi reached the kingdom of Mithila.
Raja Janaka received them with honour and offered them hospitality.
66th Sarga of Balakanda, Valmiki Ramayana (Gita Press Critical
Edition) : Raja Janaka inherits Siva’s Bow (Siva Dhanus): The next day, at dawn,
King Janaka, honoured them again as per the prescribed rites and asked Viswamitra to
command him. Viswamitra said that the princes had heard of the wonderful bow in Janaka’s
possession and would like to see it. Janaka raja first told them the story of the bow.
It was the bow that Rudra threatened to use in the Daksha Yajna, because the Devas had not
set aside a share of the havis for him. The devas begged him not to be angry and treated him
with due honour. Then Siva was pleased and he gave them his bow. They in turn gave it to
Devarata, the eldest son of king Nimi and Purvaja (the one born before) of Janaka.
(A note: Purva-ja is aword that simply means born before. It can refer to anyone from an
elder brother or cousin to an ancestor, but it is nearly always translated as ancestor by
conventional translators.)
Janaka finds baby Sita in a furrow: Soon after that, when Janaka was ploughing a
Kshetra (a field), he found a baby girl in the furrows and named her Sita (which means
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furrow.) Sita, who was thus not born from a mother’s womb (ayonija), grew rapidly. Janaka
reserved her hand in marriage for a suitor who would win her by his valour. Many kings
asked for her and were refused by Janaka.
(It is possible Sita was a Naga baby that was left in the field for Janaka to adopt. In the end
of the story Dharani Devi accompanied by Nagas, comes to take Sita away. (Karna was
put in basket in a river and set afloat by his mother Kunthi.) There is also a legend that
Sita was the incarnation of Vedavati (Lakshmi) and that she first appeared in Sri Lanka to
fulfil a vow to destroy Ravana and it was Ravana who abandoned her against his family’s
wishes. These stories are not found in the Valmiki Ramayanam)
Kings battle for Sita’s hand: Then the kings came to Mithila, all together and asked him
how they could prove their Viryam (valour). Janaka showed them Siva’s bow and asked them
to lift it. The rulers could not even hold it properly, let alone weigh it in their hands. So
Janaka rejected them all. The kings got angry and laid siege to Mithila. In about a year
(Samvatsara), there was a famine in the city. Janaka felt extremely unhappy and appealed to
the Devas. The Devas gifted him a fine army of 4 divisions. (Chaturanga). With that army,
Janaka defeated the evil kings.
After telling them the story of the bow, Janaka said that if Rama were to lift the bow, he
would be given Sita in marriage.
(The word Samvatsara meaning the first of a 5 year cyle is referred to in the Srimad
Bhagavatam as well. It is aYuga of the Sun and the Moon. Nowadays the word samvatsara
is used to refer to any year in modern Indian Languages.)
67th Sarga of Balakanda, Valmiki Ramayana (Gita Press Critical Edition): Sri
Rama breaks Siva’s bow: Viswamitra then requested for the bow to be brought. At
Janaka’s order, fifty hundred of his men, brought the divine bow, adorned by sandal
paste and flowers in a huge chest with eight wheels. Janaka showed them the bow that
neither the devas, nor the asuras, nor the gandharvas, kinnaras, nagas and yakshas could
string. He wondered if a manava (mortal/man) would be equal to the task.
(There is a colonial theory that sandalwood was brought to India after 0 BC, from other
countries, but our literature indicates that it was used both in Sri Rama’s time and Sri
Krishna’s time, well before 3000 BC. South Indian history holds that sandalwood was
native to India. The Sanskrit word for sandal is Chandana (lovely) is related to the word
Sanda (means lovely in spoken Kannada) which leads to Santalum.)
At Viswamitra’s injunction, Sri Rama then not only took the bow out of its case, but tossed it
from hand to hand and strung it and bent it. With that the powerful bow broke into two with
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a thunderous sound. And the delighted Janaka then addressed Viswamitra. “Please permit
me to send my manthris (advisors) to King Dasaratha in Ayodhya so that I may give my
daughter in marriage to Rama and she will bring glory to the Kula (dynasty) of the Janakas.
My word that Sita would be a ViryaSulka, (one whose bride-price is valour) has come true
today”. Viswamitra agreed to send the Mantris to Ayodhya.
(It is the reason that he brought the princes to Mithila in the first place. Note that the
popular folklore talks of a swayamvara (self-choice) and also talks as if all the other kings
came to a competition. None of those details are present in the Balakanda. – Satya)
Raja Ravi Varma's painting of Sri Rama breaking the bow!
68th Sarga of Balakanda, Valmiki Ramayana (Gita Press Critical Edition):

Janaka’s proposal to Dasaratha : The manthris travelled for 3 days and nights from
Mithila to Ayodhya, resting on the way because their horses were tired. There they saw the
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aged Dasaratha who looked like a Deva. They conveyed to Dasaratha that Raja Janaka in
front of an Agnihotra (Sa agni hotra purah krutah), with due respect and using sweet words
had enquired after Dasaratha’s welfare and the welfare of his advisors and subjects. They
quoted Janaka on his resolve to give his daughter as a ViryaSulka and how so many kings had
failed and had to be sent back. They finally submitted to Dasaratha that Sri Rama had broken
the famous bow of Rudra and that Janaka wanted to give Sita to Rama in marriage and that
Viswamitra and Satananda (the son ofGauthama and Ahalya) agreed with this decision.
Dasaratha then spoke to Vamadeva (one of the Vedic Rishis) and Vasishtha and other
mantris and said “My sons and the Viswamitra are in Videha. Janaka has decided to give his
daughter to my son after seeing his Virya. Let us go to Mithila, the capital of Videha at once,
without any delay”. All the rishis and mantris agreed with Dasaratha and they decided that
the journey would begin the next morning. Janaka’s mantris spent that night at Ayodhya.
Dasaratha and retinue reach Mithila: The next morning, Dasaratha talked to
Sumantra and made arrangements for the journey. He took gifts of precious stones and his
army of 4 divisions (horse, chariot, elephant and infantry – caturanga bala). The brahmanas,
Vasishtha, Vamadeva, Jabali, Kasyapa and the long lived Markandeya (Dirgha-ayu) preceded
him. It took them 4 days to reach Videha. King Janaka received them with delight and
honour and said “At the end of tomorrow morning’s worship (Yagnya), let us celebrate the
wedding, O King!” Dasaratha said, “It is the giver who decides the gift, we shall do as you say,
O Janaka”. Janaka slept happily having prayed for his daughters.
Vasishtha asks Urmila for Lakshmana: The next morning, Raja Janaka sent for his
brother Kusadhwaja to come from Sankasya – post-haste! Kusadhwaja came at once and
them the brothers called upon the best of the mantris Sudamana to invite Dasaratha and his
people to the court. Dasaratha and the others came and Dasaratha named Vasishtha as the
spoke person for the Ikshwakus. Vasishtha then described the Ikshwaku lineage and at the
end suggested that Janaka’s daughter Urmila be given in marriage to Laksmana at the same
time as Sita was given to Sri Rama.
71st Sarga of Balakanda, Valmiki Ramayana (Gita Press Critical Edition):
Sudhanva fights Janaka for Sita and loses: Then King Janaka described his own
decent from king Nimi. He also told the story of how King Sudhanava of Sankasya had laid
siege to Mithila in order to get Rudra’s bow as well as Sita’s hand. Raja Janaka killed
Sudhanva in a battle and placed his brother Kusadhwaja on the throne of Sankasya. Then he
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happily offered to Dasaratha, Sita and Urmila for Rama and Lakshmana respectively. He
suugested that the godanam (gift of cow accompanying samavartana (return from gurukula)
ceremony be performed for Rama and Lakshmana, followed by the Pitrukaryam (ceremony
for elders)). On that day the Magha Nakshatra was in the ascendant. He set the wedding date
as the day of the Uttara Phaluguni Nakshatra, on the 3rd day from that day. And he said that
charity should be given which would bring good fortune to Rama and Lakshmana.
72nd Sarga of Balakanda, Valmiki Ramayana (Gita Press Critical Edition):
Vasishtha asks for Mandavi and Srtakirthi for Bharata and Satrughna: At that
time, Viswamitra, accompanied by Vasishtha spoke and suggested that the worthy and
beautiful daughters of Kusadhwaja, Mandavi and Sruthakirthi should be offered to Bharata
and Satrughna, who were brave and handsome. Janaka considered himself highly blessed by
this proposal. He said that the second of the two days of PoorvaPhalguni and Uttara
Phalguni where the Bhaga (deity) was Prajapathi, was recommended by the wise for
marriage. He suggested that all four weddings take place on the same day.
(Note: Vasishtha himself was the author of a work on astrology which helped to select
muhurtams – this is called ‘electional astrology’ by modern astrologers. Today a
Muhurtam is a period of 48 minutes. The selection of an appropriate su-muhurtam is
considered very important for auspicious events like marriages, upanayanams etc. Notice
here that there is a talk of nakshatrams but not of rasis. The Prajapathis were the mental or
physical sons and grandsons of Brahma. The nakshatrams were considered daughters
of Daksha Prajapathi and the wives of Chandra Deva. (Moon). Each Nakshatram was
assigned or dedicated to a different Vedic luminary (eg Agni) or Indian hero (eg Indra) and
much later to a graha).
Janaka offered excellent asanas (seats) to both the rishis and showed them much respect and
gratitude. King Dasaratha also expressed his joy at the alliances, and took leave of the
assembly so that he could perform the sraaddha karma in the evening. Next morning he
performed the Godana ceremony for his sons and gifted 100,000 cows with their horns
decorated by gold, and bell-metal milk vessels, to the brahmans for the welfare of each of his
sons.
(The word Sraddhaa means care and focus, the word sraaddha in modern usage relates to
karma done for ancestors, I don’t know if it had any other meaning at that time).
73nd Sarga of Balakanda, Valmiki Ramayana (Gita Press Critical Edition):
Kaikeyi’s father wants to see Bharata: On the day of the Godana ceremony, Kaikeyi’s
brother Yudhajit (the prince of Kekeya) arrived at Mithila. He told Dasaratha that his father
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was very eager to see Bharata, the son of Kaikeyi and his own grandson, so he sent Yudhajit
to Ayodhya. There he heard that Bharata and others were at Mithila so he rode out to Mithila.
Dasaratha welcomed him.
Photo Credit: Satya Sarada Kandula: All Rights Reserved: This scene shows the Kanyadanam, where Janaka
gifts his daughter Sita to Sri Rama by transferring the Mantraputa Jala from his hand to Sri Rama's hand.
Vasistha prepares the wedding Vedi: The next morning, everyone got ready and performed
their morning duties. The princes dressed in wedding attire and reached the wedding place
during the ‘Vijaya’ Muhurta, with Vasishtha leading. Janaka welcomed them as if it were
their own home and requested Vasishtha to start the procedure. Vasishtha and Satananda
(Gauthama’s son) prepared the Vedi (often called Vedika nowadays sort of meaning ’stage’)
for the wedding. They decorated it with sandal paste, flowers, gold plates, many coloured
jars with spouts, earthern ware pots, incense vessels and conches serving as vessels. They
arranged large wooden ladles for pouring ghee in the sacred fire, pots with water to offer
deities and pots with akshatas. Vasishtha then placed Darbha grass of equal length on
the Vedi, placed the sacred fire on it and poured ghee into the fire while reciting Veda
Mantras.
(Vijaya Muhurta is auspicious for weddings and leads to victory. Akshatas refer
to unbroken rice grains. In modern times it is taken to mean pounded polished rice is mixed
with turmeric powder. This inspite of the words that follow Akshatan, Dhavalan (white),
Divyan (divine). I remember my sanskrit teacher (Smt Kunda) telling me that rice was
distributed in this way. Visitors left a few grains of rice near the doorstep of houses they
visited.)
Panigrahanam, holding hands: Then Janaka brought Sita well adorned by ornaments
and made her sit in front of the fire, facing Raghava (Rama). Then Janaka said to that ‘one
who increased the joy of Kausalya’ (Rama) ”This Sita, my daughter, is your sahadhramachari
(one who practices dharma with you). Accept her, may good befall you, hold her hand in your
hand. She is a Pativrata (devoted to her husband), mahabhaga (fortunate one) and will follow
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you like a shadow. Having said this, Janaka transferred the Mantraputa Jala (water
consecrated by Mantras) from his hand to Sri Rama’s hand. Then the Devas and the Rishis
said “sadhu, sadhu (good, good)” and there was the sound of the deva-dundhubi and a rain of
flowers. Then in turn, Janaka called Lakshmana and his younger brothers and gave his
daughters to them one by one, with no loss of time.
Sita Devi weds Sri Rama : This garlanding ceremony is not described in the balakanda but is present in all the
bhakthi movement versions. Sita was a ViryaSulka, she did not have a swayamvaram. The garlanding was
possibly a gandharva tradition that has pervaded Indian culture, Valmiki never refers to it.
(To hold hands in the olden days signified marriage. Even in my childhood, it was very
unusual for a woman and a man to shake hands.. a namasthe was the order of the day.
.. Popular lore holds that Sri Rama and Sita Devi showered pearls on each other’s heads in
place of the traditional Akshatas. Since Sri Rama was Nila (Dark or Blue) and since blue is
more fun than black, Sri Rama is nearly always coloured blue in drawings. So the white
pearls in his hands are said to have looked blue. Since Sita was so fair, that when she
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blushed you could see the redness of her cheeks, the pearls looked like rubies as they fell
down her face and in the palms fo her hands. This beautiful tale is not a part of the
balakanda of Sri Valmiki’s Ramayanam).
Triragnim, thrice around the fire: Now, at Vasishtha’s instance, Sri Rama and his
brothers did a pradakshina (going round something, keeping it to your right) of the fire, the
Vedi, Janaka and the rishis. The Deva Dundhubhis (kettle drum) sounded again and the
gandharvas danced and there was a rain of wonderful flowers. The brothers went around
the sacred fire thrice,holding the hands of their brides and were thus married. Then the
brothers with their wives went to their respective tents and the kings and rishis and others
followed suit.
(Pradakshina means going around something, keeping it to your right. Notice the word
Triragnim instead of Saptapadi, in modern days, the emphasis is on 7 steps or in some
areas, seven phere (rounds) of the sacred fire.)
After the wedding of Sita and Sri Rama, Viswamitra left for the Himalayas. Janaka showered
Dasaratha, his sons-in law and his daughters with gifts. The gifts included cows, horses,
elephants, chariots, gold, pearls and corals. He then took leave of Dasaratha and left for
Mithila. Suddenly there was a solar eclipse, a big gale, trees fell, birds shrieked and the
deer ran right. Vasishtha interpreted these as a mixture of bad and good omens. Other than
the rishis, Dasaratha and his sons, everyone lost their consciousness…
****For what happened next see Parasurama.
(Colonial historians insist that Indians did not have horses in ancient times, but they are
present in all our literature including Vedas).
Sita comes to Ayodhya: 77th Sarga of Balakanda, Valmiki Ramayana (This
Version)
After Parasurama left, Dasaratha ordered his army to move quickly. They reached Ayodhya
where the streets were sprinkled with sweet smelling water (so that the dust would not rise),
the streets were decorated with flowers and auspicious trumpets and other instruments were
being played to welcome them.
The citizens and the brahmins came forward to greet them. All the queens, Kausalya, Sumitra
and the slender-waisted Kaikeyi as well as the other women of the royal family welcomed the
new brides, Sita and her sisters. Then all of them worshipped the Places where Devatas come
(Devatayatana – temples) and worshipped them.
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Then, the princesses showed respect to all those worthy of respecting,
and entered their homes as lustrous as Kubera’s own home. There they gave gifts of cows,
wealth and grain, to the brahmans. Then they were happy in the company of their own
husbands in privacy.
The competent princes spent their time serving their father and carrying out his commands.
After sometime, Dasaratha called Bharata and reminded him that Yudhajit, his maternal
uncle and the prince of Kekeya was waiting to take him to see his maternal grandfather, right
from the time of their wedding. Then Bharata, who obeyed his father without any fuss, left
for Kekeya with his younger brother Satrughna.
Sri Rama and his brother Lakshmana, served their father, their mothers and their gurus, in a
timely way doing their work for them and attending to their needs. Sri Rama attended to his
people and attained fame as great as Svayambhu (the self born – Brahma. This term can
also be applied to Siva or Vishnu), who attends to all living things (Bhutah).
Sri Rama spent many seasons (Rtu – each rtu is two masas (months) long), devoted to Sita
and keeping her always in his heart. While he loved her as he bride given to him by his father,
he loved her all over again, because of her beauty and her excellent qualities.
Sita loved her husband doubly. All the thoughts that were born in their hearts, they
communicated to each other. Sita was equal to the Devatas in beauty and in form like Sri
herself (Lakshmi, the goddess of fortune, the wife of Vishnu). They shone in each others
company like that lord of the Suras (Devas), Sri Vishnu, and Lakshmi his consort.
Bharata and Satrughna left with Yudhajit to visit Bharata’s grandfather at Kekeya. Sri
Rama conducted himself in a dutiful way that demonstrated his kingly virtues. With a
desire to see Sri Rama installed as a king during his life time, Dasaratha invited all the
leaders (kings and chieftans of Kosala) and sought consensus for making Sri Rama,
Yuvaraja (Crown Prince). Then Arrangements were made for Sri Rama’s coronation as a
crown princeand Dasaratha sent for Rama to tell him about his coronation. After the
public announcement, Dasaratha sent for Sri Rama again privately, to discuss the ritual
procedures and the precautionary measures that Sri Rama and Sita Devi had to take on the
night before the coronation.
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Kausalya heard the good news through Sri Rama’s friends and sent for Sita to join her in
prayer and meditation. Sumitra and Lakshmana also came there as soon as they heard the
good news. As Sita stood in readiness to wait on Kausalya, Rama came there and received
Kausalya’s blessings. He declared to Lakshmana that they would share the good royal fortune
together. Then Sri Rama took leave of Kausalya for himself and his wife and they left for their
palace to spend the night in austerity and caution as Dasaratha had advised. They fasted,
slept on mats of Darbha grass and they were gaurded on all sides by Sri Rama’s friends.
…The story of Sita from the moment of her second exile when she was pregnant with Kusa
and Lava to Sita’s oath-taking at the Aswamedha Yajnam and her departure from
Ayodhya, with her mother Dharani Devi and the Nagasto Rasatala, as it is told in the
Uttarakanda, is explained by me in Kusa and Lava. Please read it there.
Authorship and Copyright Notice: All Rights Reserved : Satya Sarada Kandula
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2. Kusa, Lava
Exiled from Ayodhya while In their mother’s womb:

Kusa and Lava were the sons of Sri Rama and Sita Devi. They were not born in a palace,
either at Ayodhya or at Mithila. They were born in Valmiki Maharshi’s Asrama. Their
father was so bound to the concept of duty to the citizens of Ayodhya, that he sent their pure
and lovely pregnant mother away to stay in the Asrama of Sri Valmiki Maharshi. The
people of Ayodhya were not convinced by the reports of Sri Rama, Lakshmana and
the Vanaras, that Sita had proved her chastity in an AgniPariksha. They were more
convinced of Ravana’s wickedness, than they were convinced of Sita’s purity and her love
for Sri Rama. Their suspicion resulted in the sacrifice of Sri Rama’s family’s life and caused
much grief to Sita Devi. It is so hard for a pure-minded person to be suspected of impurity
by anyone. It is so hard for an innocent person to bear a punishment intended to correct the
guilty. This part of the story is told in the Uttarakanda which is a kind of epilogue after the
6 main kandas of the Valmiki Ramayanam.
Birth in Valmiki’s Asrama:

Satrughna was at Valmiki Ashram at the same time as Lava Kusa were born! Sita
Devi delivered two charming boys (twins) in the asram. Valmiki named them Kusa and Lava
after the grasses with which the children were purified. Satrughna went to see the children,
his nephews and to see his elder brother’s wife, vadina (bhabhi, attige) Sitamma. He told her,
“Oh mother, you have delivered twins!”. That night was SravanaPournima. Satrughna was
at Valmiki Ashram at the same time as Lava Kusa were born!
The fourth sarga of the balakanda begins with Valmiki having completed the composition of
the 6 kandas (24000 verses and 500 sargas) of the Valmiki ramayana and the Uttarakanda
besides. Remember that some of the events of the Uttarakanda had not yet taken place. It is
said in the balakanda that Valmiki knew them in advance, some people think he (or his
student) added those bits in afterwards. The balakanda is a bit like the prologue. It gives two
summaries of the Ramayanam, one in the words of Narada Maharshi and another in the
words of Valmiki himself. It describes the meeting of Brahma with Valmiki and it describes
the first verse uttered by Valmiki in grief to his student Bharadwaja.
Learning the Ramayanam:
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At the beginning of the 4th sarga we have Valmiki wondering who had the memory necessary
to remember and recite the entire Ramayanam. At that time, Kusa and Lava came forward to
touch his feet and take his blessings. Valmiki knew of their devotion and their wonderful
musical talent and their Vedic expertise. So he chose them and taught them his brand new
composition.
I wonder whether he took about 7 years to compose the ”Paulastya Vadha” at the rate of
100 verses a day? (It is said that Viswanatha Satyanarayana of the 20th century,
composed a 100 verses a day. I think he must have begun his composition after Sita Devi
came to his asramam. Just as Narada and Brahma had filled him in on some of the details
of what happened, I think Sita Devi herself told him many parts of the itihasa.
“The twin brothers Kusa and Lava who were endowed with
sweet voice and tone, possessed auspicious form, beauty and they were gandharvas in human
form. They looked like the two reflected images of the original image of Rama. The contents
of this epic, apart from being committed to memory, are sweet and suitable for verbal
recitation as well as singing. This charming and attractive poem is fit to be adopted to the
three measures of time and timed to stringed instruments. This epic possesses seven notes
together with various moods-amorous, compassionate, humourous, courageous, fearful and
also violent. These two princes blameless, disciplined and well versed, committed to memory
the whole epic and chanted as instructed in the assembly of rishis, brahmins and
saints.” from http://valmiki.iitk.ac.in/index.php?id=translation
One day, Kusa and Lava gave a wonderful presentation at the asramam. The sages were
overcome with the beauty of the composition and the melody of the rendition. Tears flowed
out of their eyes. They had a great desire to gift the boys something. But what do asramavasis
possess? One gave them a water pitcher. Another gave them a black deer skin. One gave them
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a valkala (bark garment) and yet another gave them a sacred thread. One gave them a string
for binding matted hair and one more a cord for binding wood. And so on they showered
them with such gifts as they possessed and they praised the itihasa kavya and the singers and
they blessed them.
Singing the Ramayanam in Ayodhya :

Kusa and Lava wandered around the lanes of Ayodhya singing the beautiful song, when one
day, Sri Rama saw them and invited them to sing in the palace…... Then the balakanda
launches into a description of Ayodhya and the story of Sri Rama begins… . What we will
do now, is leave off the prologue (balakanda) and jump to the epilogue (uttarakanda), so
we know what happened to Lava and Kusa. The 91st sarga of the Uttarakanda describes
Sri Rama’s preparation for the Aswamedha Yajna. And in the 93rd Sarga, we find Valmiki
instructing Kusa and Lava on how and where to sing the Ramayanam in Ayodhya…. and
we will resume our story there…
While the great Aswamedha Yajna was going on, Valmiki came there with Kusa and Lava.
He told them to sing Ramayanam in the huts of sages, in th dwellings of the Brahmanas, in
the side-streets and in the main roads and in the rajagrhas where the kings were staying. He
asked them to eat good fruit and roots so as not to be tired and sing the Ramayanam without
deviating from the Ragam. And if Sri Rama were to call them then they should perform to the
best of their ability. They were to sing 20 sargas a day. They were not to be greedy for wealth
and if Sri Rama were to offer them riches, they should say should say that dwellers of
hermitages, who lived but on fruits and roots, had no need of money. And if Rama were to
ask them about their father, then they should say that they were disciples of Valmiki. They
were to respect the King as a Father, for a ‘King is the father of his subjects’. Thus did
Valmiki, Praaceta (the son of Praceta, (Varuna)), advise the young twins. The young twins
slept the happy sleep of anticipation that night, prepared to go singing the next morning.
Singing the Ramayanam in Ayodhya in Sri Rama’s presence :

94th Sarga of Uttarakanda, Valmiki Ramayana (Gita Press Critical Edition): The next
morning, the twins woke up early, took their bath and offered into the fire, whatever had to
be offered and left for the streets of Ayodhya on their singing spree. Sri Rama heard them
and was amazed. He invited the boys to come and sing in the august assembly of rishis,
kings and evey manner of experts. The rishis kept staring at the boys and marking their exact
facial and bodily resemblance to Sri Rama and said that they were like mirror reflections of
Sri Rama himself. After the 20 sargas of the day were sung, Sri Rama ordered that they be
15
gifted 18000 golden coins. Kusa and Lava turned down the gifts as they had been instructed
by Valmiki. This aroused Rama’s curiosity. (Since brahmans did accept gifts from kings as
a general rule, whether as a fee for the yajnas or for some other purpose). So Sri Rama
enquired as to the composer of the Ramayanam and his purpose in creating this kavya
- itihasa. The children told him that the composer was Valmiki (Bhargava) and that he had
created 24000 verses with 500 sargas and a hundred stories, to immortalize the deeds
of Sri Rama. They suggested to Rama that he and his brothers could listen to the Ramayanam
in the time intervals between their work (of the yajna and such.) Sri Rama agreed and his
sons then went back to Valmiki.
Rama sends for Sita, to take an oath of chastity:

95th Sarga of Uttarakanda, Valmiki Ramayana (Gita Press Critical Edition): For the next
few days, Rama and his brothers, heard the Ramayanam joyfully from the boys and Rama
gathered from the song that the boys Kusa and Lava, were actually the sons of Sita. He then
asked his envoys to take his message to Valmiki and ask whether Maithili, the daughter of
Janaka was willing to swear about her purity in full assembly so that his name too would be
cleared of blemish.The envoys gladly went to Valmiki with the message and he readily agreed
as ‘a Husband is the Daivatam (God) for his wife’. Sri Rama announced to a glad assembly
that the oath taking would take place next day and dismissed it.
There is a very popular version not present in this Valmiki Ramayanam where the boys
discover at the palace that Sita is no longer with Rama and come back very angry with
him. They do not know that Vaidehi, their mother and Sita are the same person. So they
capture Sri Rama’s aswamedha horse, battle him and cause him to swoon. Sita entering the
Earth takes place just outside the Valmiki Asramam and the boys are re-united with their
father. There is a tree in Chitwan park (Nepal) near one of the Valmiki Asrama locations,
to which the twins ‘tied the aswamedha horse’.
Valmiki swears to Sita’s purity:

96th Sarga of Uttarakanda, Valmiki Ramayana (Gita Press Critical Edition): The next
morning, near the Yajnasala, Sri Rama saw that Vasistha, Vamadeva, Jabali, Kaasyapa (the
son of Kasyapa), Viswamitra, Dirghatama, Durvasa, Pulastya (Brahma’s son, Ravana’s
grandfather), Sakthi (Parasara’s father, Vyasa’s grandfather), Bhargava (Bhrgu’s son –
Sukra or his brother), Vamana (Trivikrama), Markandeya, Maudgalya,Garga, Cyavana
(Bhrgu’s son), Satananda (Gautama’s son), Bharadwaja, Agniputra, Narada, Parvata
16
andGautama were present along with many Rakshasas (from Vibhishana’s side)
and Vanaras. People of the 4varnas were present. Then when all of them were quiet, Valmiki
came there bringing with him Sita Devi. Sita followed Valmiki with a downcast face, folded
hands and tears flowing from her eyes. While some were so glad to see Sita, others broke into
lament sensing her sorrow. Some said Sadhu Rama (Well done! Rama!) and others said
Sadhu! Sita! Then Valmiki spoke and took an oath on behalf of Sita. “O Rama! If Sita is pure,
only then let me get the fruits of my austerities. I who am the 10th son of Praceta (Varuna),
who am sinless and truthful am telling you that Sita is pure and guiltless and that these boys
Kusa and Lava are your very own sons! The very elements both gross (sthoola) and subtle
(sookshma) of which Sita is made are the purest. I know that you forsook her even though
you knew she was chaste for the fear of public censure.
Sita takes the oath of purity and simultaneously leaves Sri Rama :
97th Sarga of Uttarakanda, Valmiki Ramayana (Gita Press Critical Edition): Sri Rama
said, ” I know she is pure and she has already taken an oath in front of the Devas. I am
assured by your words. I know that Kusa and Lava are my sons. But the public censure (by
the people of Ayodhya) is great. Let her chastity be acknowledged by the people”. Brahma,
the Adityas, Vasus, Rudras, Visvedevas, Maruts, Sadhyas, Devas, Rshis, Nagas, Suparnas and
Siddhas all reached there at this time. Seeing them, Sri Rama said, “I have faith due to the
words of Valmiki, may my love exist for pure Sita in this world!”
A divine fragrance filled the air, as it used to in Krutayuga, and made everyone happy. Then
Sita Devi herself spoke,” Oh Madhavi! I have never even thought of anyone ther than Sri
Rama and have worshipped him in thought, speech and action. I have never known anyone
other than Sri Rama. Therefore Oh Madhavi, I deserve to be given ‘Vivara’.
Then a wonderful Simhasanam arose out of the earth, carried by very powerful Nagas,
wearing divine ornaments. Dharani Devi (the earth) then held the arms of Sita and made her
sit next to her. They were showered with flowers and they entered the Rasatala to loud
acclaims of Sadhu! Sadhu!
Sri Rama was grief-stricken on losing the perfect wife, Sita Devi, but he accepted his sons
back. In the 107th sarga of the Uttarakanda, we learn that when Sri Rama decided to leave
for Swarga, he crowned the princes Kusa as the king of Dakshina Kosala and Lava as the
king of Uttara Kosala. Dakshina Kosala is modern dayChhattisgarh, with a higher than
avergae percentage of tribals when compared with the rest of India. Click this link for
17
information about Chattisgarh, once ruled by King Kusa, the son of Sri Rama and Sita
Devi, the grandson of Kausalya and Dasaratha.
We also hear from other sources that Kusa established the city of Kusasthali. We learn that
Raivata was the king of Kusasthali and that Sri Krishna built Dwaraka on Kusasthali.
The Naga Tribes believe to worship the God of Earthquake, who according to them is the
supreme creator of earth out of water. (Source)
Authorship and Copyright Notice : All Rights Reserved : Satya Sarada
Kandula
18
3. Sabari, a Siddha, Sramani and Tapodhana
Valmiki Ramayanam Aranyakanda Sarga 74 : This Version :
This story has been retold in so many ways and always brings tears to the eyes of the
devout. When we see what this version of the Valmiki Ramayanam says about this
wonderful meeting, we see how many liberties have been taken with the original story.
(Location Map of Matanga Asrama)
Sabari is shown here wearing a saree and not the black deer skin described. Her hair is shown
opened, instead of matted, the enitre image of a Lady Tapasvi has been removed from public
perception, over the course of time.
19
The princes, Rama and Lakshmana set out westward as indicated by Kabandha. They saw trees
having क्षौदर्कल्पफलान् ( fruits of the lesser kalpa OR fruits equal to Kshoudra (wild honey or
sugarcane juice)). They stayed on a hilltop for the night. When they reached (crossed over) to the
western side of the pampa, they saw the lovely asrama of Sabari over there. They went forward to
meet that accomplished lady (ििद्धा). She greeted them with an Anjali (joined palms) and touched
the feet of the wise Rama and Lakshmana out of respect.
पाद्यम् water to wash feet, आचमनीयं च and water to sip, िवर्म् all, यथािविध as per tradition, पर्ादात् she
offered, ततः then, िं ितवर्ताम्a woman observing spiritual practices, ताम् of yours, र्मणीम् austere
woman, रामः Rama, उवाच said:
Anyone who has been told by the movie media that Sabari was a sort of ignorant or tribal woman,
can see that Valmiki spoke of her as a Siddha, Samshitavrata and Shramani – an accomplished
ascetic, who knew the Vedic practice – yathavidhi – of honouring guests.
This portrayal of Sabari as an enlightened lady ascetic continues over the next few verses.
Sri Rama addressed as Tapodhane and enquired after her practice. “तपोधने austere woman, ते your,
िवघ्नाः obstacles, िनििर्ताः किच्चत् hope you have overcome, ते your, तपः penance, वधर्ते किच्चत्
progressing indeed, ते your, कर्ोधः anger, आहार ् desire

च for food, िनयतः किच्चत् is controlled indeed?
चारुभािषिण a lady of pleasant talk, ते you, िनयमाः spiritual practices, पर्ाप्ताः किच्चत् attained indeed, ते
your, मनिः mind, िुखं किच्चत् happiness, ते your, गुरशुशूषा serving the teacher, िफला किच्चत् has yielded
results?”
Thus we see that Sabari was not only a well spoken Tapasvi, well versed in the modalities of
austerities, but she was respected as such by Sri Rama. There is also the question of her caste.
Movie media has repeatedly portrayed her as a lower caste woman. If that is true, then we must
accept that Sri Rama had nothing against other jathis performing Tapas and that Rshis
accepted and guided people of any caste or jathi, Else, we must accept her as a higher jathi
stri. We cannot have it both ways. In the following shloka, Valmiki edscribes her as a Siddha
Sammata – lady accepted and respected by other Siddhas. (like Akka Mahadevi)
Then that Sabari who was ििद्धिम्मता a lady adored and accepted by Siddhas, तापिी austere woman,
वृद्धा old woman, िा बरी that Sabari replied. “अद्य now, तव your, िंदर् नात् by seeing you, मया by me,
तपिि्ििद्ध: accomplishment of my penance, पर्ाप्ता is attained.. पुरुषषर्भ best of men, देववरे best
among gods, त्विय when you, पूििते worshipped, अद्य now, मे my, िन्म birth, िफलम् fruitful,
even heaven, भिवष्यित is certain.”

ि्वगर् श् चैव
20
Sabari’s speech shows us that she knew of Rama’s divinity (deva vare) and that worship of Rama
would yield both tapassiddhi and svarga.
Sabari informed Sri Rama that the sages whom she served had reached Svarga by their Vimanas
(flight-machines?) when Sri Rama had reached Chitrakuta. They had told her that Sri Rama would
reach here with Lakshmana, and at that time she would attain all the higher worlds, and that she
must extend hospitality to them.
At Chitrakuta, Sita was still with Rama. She was kidnapped only in Panchavati. Then how did the
Rishis know of the future event that Sita would not be there when they visited Pampa? Were the
rishis aware of a plan, when Rama was sent to Pancavati by them?
Sabari indicated all the forest produce available near the banks of the Pampa that she had collected
for them.
This may mean, that she did this anyway, everyday, or she knew that they would be arriving that
day. It also shows that she did not ‘bite/taste each fruit before she offered it to Rama, as the
movies tell us.
At Rama’s request, Sabari told him all about the wonderful hermitage of Matanga Maharshi. After
this, Rama blessed her that she could reach any world of her choice, since she had worshipped him.
The old and worn out Sabari, wearing clothes of black deer skin, glowing like the brilliant fire,
offered herself to the fire (hutasana), and went to heaven.
“इित this, उक्ता had been permitted, िििला a woman of matted locks, वृद्धा old, चीरकृष्णाििनाम्बरा
woman wearing bark clothes and deer skin, बरी Sabari, िीणर्म् emaciated, देहम् body, तिि्मन् मूहत
ू ेर्
at that moment, ििहािती desiring to give up, रामेण by Rama, अनुि्ञाता permitted, आत्मानम् herself,
हुता ने in fire, हुतव

् ा after offering, ि्वलत्पावकिङ्का ा body glittering like fire, ि्वगर्मेव to
heaven, िगाम went.”
She then appeared with beautiful ornaments, robes and fragrances, and glowed like lightening
before she disappeared to the place where Maharshis roam.
This section also describes the wonders of Matanga Asrama, which we can discuss in the next post.
Other Questions Needing More Investigation:
• In the popular media : Guha, a noble king, ally and great friend of Sri Rama, is popularly
depicted as a ferryman / tribal chieftan, Brahmarshi Valmiki is depicted as a robber turned
saint, The Tapodhana, lady ascetic Sabari is shown as a devout lady but not as a
21
knowledgeable one. How did this metamorphis of characters happen? Who was responsible
for it? In whose interest was it?
• My first guess is that the ‘bhakthi cults’ deliberately downplayed the gnyana, dhyana and
other competency aspects of the characters and highlighted innocent devotion, in order to
make God easy and attainable for the masses.
• I also believe that some intentional / unintentional damage was done by the buddhists and
jains.
• Of course modern politics and power seeking tendencies try to drown truths with noise and
volume, for their own vested interests.
Other Notes : Sabari River :
• There is a legend source unknown to me that Sabari turned into a river, a tributary of the
Godavari.
• The picturesque Sabari river that originates in the hilly jungles of the tribal Bastar in
Chastisgarh.
• Sabari flows for about 30 km in Andhra Pradesh after entering the State from Chattisgarh
and joins the river Godavari at Kunavaram in Khammam district. Once the Polavaram
project is constructed, the backwards will extend up to the Chattisgarh border
wiping out the Sabari from the face of Andhra Pradesh.
• The backwaters of Polavaram will not allow the Sabari to drain into the Godavari when the
dam is full. The overall length of the Sabari will be reduced by about 30 kilometres which
will severely upset the ecology of this tribal river.
• The Sabari river is not only important from environment point of view but also from the
historical perspective. The river was mentioned in several of the ancient texts of India.
(Source)
• At this time I cannot find any connection between Sabari and SabariMalai where Ayyappa is
worshipped. If I do, I shall update that information here.
Authorship and Copyright Notice : All Rights Reserved : Satya Sarada Kandula
22
4. Kabandha asks Sri Rama to go West to Pampa. Flora and
Fauna description.
Valmiki Ramayanam Aranyakanda Sarga 73 : This Version :
The Importance of this Sarga is that it describes the way to Pampa and Rsyamuka, and
the plants and animals that could be found there at that time.
Kabandha asked Sri Rama and Lakshmana, to proceed westward. The route along which the
following trees were to be found would be the right way.
“राम Rama, यतर् where ever, पर्तीचीम् westward, िद म् direction, अ ि र्तt्यaking, मनोरमाः delightful,
पुिष्पताः flowing, दर्ुमाः trees, िम्बूिपर्यालपनिप्लक्षन्यगर्ोधितन्दुकाः Jambu fruit trees , Priyal trees,
Jack fruit trees, holy Banyan trees and trees with red flowers, अ ् वत्holy
थाः fig trees, किणर्कारा ् च
Karnikara trees, चूता श् Mango

च trees, अन्ये च and other, पादपाः trees, धन्वनाः trees on the dry soil,
नागवृक्षा श् different
च kinds of thorny trees, ितलकाः Tilaka trees, नक्तमालकाः trees that bloom at night,
नीला ोकाः blue Asoka flower trees, कदम्बा ् चपुिष्पताःKadamba trees in bloom, करवीरा ् Karaveera
च
trees, अिग्नमुख्याः Agnimukhya, अ ोका ् Asoka,

च िुरक्ताः red trees, पािरभदर्काः Paribhadrakas,
पर्का न्ते are shining, एषः that is, िवः auspicious, पन्थाः route.”
Neolamarckia cadamba Kadmba
After that, they would come across another garden, that looked like Nandana (the garden of Indra)
and like Uttara Kuru (modern Uttarakhand), where all seasons were like spring, as in Kubera’s
Chaitraratha garden.
After crossing many hills and pleasant forests – they would reach Pampa Pushkarini (Tank)
described as below.
“अ कर्राम् soil without stones or pebbles , अिवभर्ं ाम् or slipping, िमतीथार्म् not very deep or not
very shallow, अ ैवलाम् without moss, िञ्िातवालूकाम् smooth beds of sand on the banks,
कमलोत्पल ािलनीम् tank with lotus and lily blooms.”
23
with tame ” हंिाः swans, प्लवाः ducks, कर्ौञ्चाः Krauncha birds, कुररा ् and curlews” and fish
चैव
”अकृ ानेककण्िकान् fat ones with a single bone, मत्ि्यान् fish, रोिहतान् prawns, वकर्तुण्डां ् च
crooked trunk fish, नडमीनां ् huge

च fish” that could be shot with arrows and ” अयि्तप्तान् baked on
skewers made of iron.”
The Pampa water was always clear and beautiful and scented with lotus flowers, अनामयम् healthy,
and could be drunk with a lotus leaf.
View from Matanga Hill
The flower plants were born of the sweat drops of the disciples of Sage Matanga and would never
wilt. They would find an old lady called Sabari, who used to serve the disciples of Matanga. Once
Sabari sees your divine form, she will leave for Svargam (heaven – Indra Lokam).
The Nagas cannot attack the asrama of Matanga because of his Vidhana (ruling).
In front of the Pampa, you will find, the ऋष्यमूक rshyamooka mountain, created by Brahma and
protected by Sisu nagas (ि श

ु नागािभरिक्षतः ). Whatever a person dreams of on that
mountain, he will attain on waking. No sinners can climb this difficult mountain. Even if they do the
rakshasas (राक्षिाः) will throw them down in their sleep.
Bears, elephants, tigers and antelopes (रुरन

ू ्), come to drink the water of the Pampa.
There is a beautiful rock cave there. It is difficult to enter. There is lovely pond to its east. Sugriva
lives there with 4 vanaras. Sometimes he sits on the mountain top.
Then Kabandha, in his beautiful form, left the place advising Rama to make friends withSugriva.
Notes :
24
• Parvati Devi is called Matangi the daughter of Matanga – but that is another story.
• Many Kannada words use Ha, where Telugu and Tamil use Pa. So Hampi could well have
been Pampi in other languages.
• View Larger Map : The going west idea supports the bhadrachalam location for
Panchavati, as opposed to the Nasik location
25
5. Rama and Lakshmana first hear of Sugriva, the Vanara
King from Kabanda
Sri Rama and Lakshmana first heard about Sugriva from Kabandha (Aranya Kanda, 72nd
Sarga, Valmiki Ramayana).
Kabandha told Rama that he would need an ally, who was also down on his luck and powerful.
This is how he described Sugriva : ” A vanara named Sugriva has been abandoned by his brother
Vali, the son of Indra. This self-respecting Vanara hero lives with four other Vanaras on
the Rsyamuka mountain which is made beautiful by the Pampa surroundings. This king
of vanaras is very valourous, radiant (teja), brilliant, truthful, disciplined, firm, intelligent and great.
He is skilled, daring, lustrous, overcomes the mighty and isstrong. He is banished from the kingdom
by his brother for the sake of the kingdom. Make him your friend. Don’t underestimate him because
he is a Vanara. This hero, who is a kamarupi will be grateful for he needs your help.”
Rama meets Sugriva : Cambodian Temple : Musée Guimet
(Kamarupi can mean one who is very handsome, or it can mean one who can take any form at will.)
“He is the son of Bhaskara, the Sun, born of the ruler of the Rkshas.”
26
(Like Hanuman, Sugriva also had 2 fathers. His legal father was Rksharaja – the king of the
rkshas. His genetic father was Surya Deva. Jambavantha was also a Rksha. Sometimes the word
Rksha is identified with bears and sometimes with Vanaras. The balakanda explains that in
anticipation of the war against Ravana, many Devas has Vanara sons. This is because of
Brahma’s Varam to Ravana Rakshasa. Ravana made a long list of jathis (races) that he wanted
immunity from and he left out Naras and Vanaras out of arrogance. Another famous Deva – Vanara
Putra is Nala, the son of Viswakarma Deva and the builder of the Rama Sethu.
Sugriva is the genetic half-brother ofKarna. They both share the same father, Surya Deva.)
“As a leader of the Kapis (Vanaras), he can clearly reach all the places where the man-flesh-desirers
(rakshasas) live. There is no area covered the thousand rayed one (the Sun), that Sugriva does not
know. Befriend him and try to help him and he will help you rescue the unhappy Sita Devi from
Ravana, wherever he may have imprisoned her!”
27
6. Satrughna and Mathura
Authorship and Copyright Notice: All Rights Reserved: Satya Sarada Kandula
I will first give you a little background and then I will tell you the story.
Background: Satru-ghna means destroyer of enemies. He was the youngest brother

(bhrata) of Sri Rama. But he was not his sodara. Sodara means a person who shares the same
womb, the same mother. His mother was Sumitra which means ‘good friend’. Sumitra had
two sons Lakshamana and Satrughna. Just as Lakshmana was forever attached to Sri Rama,
Satrughna was always attached to Bharata.
When Bharata’s mother Kaikeyi asked Dasaratha, to make Bharata the king, everyone
misunderstood Bharata except for Sri Rama and Satrughna. And Sri Rama was away in the
forest. So Bharata had only Satrughna by his side and to understand him. Satrughna was sent
with Bharata to Kekeya (I think this is in modern Pakisthan), when Dasaratha planned Sri
Rama’s coronation. When Sri Rama went to his Vanavasam (forest-residence: exile),
Satrughna stayed back with Bharata while Lakshmana went with Sri Rama.
Satrughna’s wife was Srutakirti (’One whose fame has been heard’). Her father’s name was
Kusadhwaja. (Kusa is an excellent kind of grass and Dhwaja means flag). Kusadhwaja was
the younger brother of Janaka, the foster father of Sita Devi. Srutakirti’s sister Mandavi was
Bharata’s wife. Kusadhwaja was the king of Sankasya, a pura, which was fed by the river
Ikshumati.
Valmiki does not tell us much about Satrughna in the main part of the Ramayana. But the
Uttarakanda talks about him. Some people confuse the Uttararamacharita a play written by
Bhavabhuti with the Uttarakanda of the Ramayana. Some others think that Valmiki did not
write the Uttarakanda. But I am going by the Srimad Valmiki Ramayanam as published by
Gita Press, which includes the Uttarakanda. The Uttarakanda is a kind of fill in the blanks,
conversations between Sri Rama and the Rishis, or between Lakshmana and Sumantra and
so on, where someone asks questions and someone answers them. But Satrughna’s story is a
part of the mainflow.
The story from Uttarakanda:
Sumantra entered the presence of Sri Rama and Lakshmana, one evening and announced the
arrival of Maharshis who lived on the banks of the Yamuna, led by Cyavana and Bhargava.
(Bhargavas that we have talked about so far are Parasurama, Sukracharya and Valmiki
himself (possibly). But this was not Valmiki.)
28
Sri Rama welcomed them and they blessed him with the waters of all the tirthas (rivers and
ponds). They offered him many fresh fruits and roots. When they were comfortably seated,
Sri Rama asked them how he might serve them. Then Bhargava told him about the Daitya
(son of Diti) whose name was Madhu.
Madhu was a daitya of the Krtayuga. (The one before the Trethayuga. Other persons of the
Krutha Yuga that are Pulastya, the grandfather of Ravana and Vedavati, the ascetic who
immolated herself when disturbed by Ravana). Madhu was a mighty Asura and the eldest son
of Lola. He was wise and respectful of the brahmans. He maintained excellent relationships
with the Devas.
Rudra was pleased with Madhu and gave him a Sula (spear) made from his own Sula,
because he was plased with Madhu’s policy towards the Devas and the Brahmans. Madhu
asked Rudra, if his family could keep the Sula forever. Siva did not agree, but not wishing to
deny Madhu his wish completely, he said that one son of Madhu could use the sula, and that
son would be invincible as long as he held it in his hand.
Madhu was happy. He built a lovely palace and married Kumbhinasi, the daughter of
Visravasu and Anala. They had a son called Lavana. Lavana caused much trouble to the
Tapasas (the one doing penance – asetics). None of the other kings were able to protect them
from Lavana. So they decided to approach the slayer of Ravana, Sri Rama, himself.
Sri Rama asked the Maharshis to describe what Lavana was like and how he lived, so as to
plan the best form of attack. He was told that Lavana heft his Sula at home when he went
hunting humans and animals for food. Rama decided that Lavana should be killed and he
asked which of his brothers would like to volunteer for the assignment.
Bharata volunteered first, but Satrughna made a case for himself. His argument was that
Bharata had already done so much in looking after Ayodhya, while missing Sri Rama terribly
and living without any comforts while waiting for Sri Rama’s return. He wanted an
opportunity to be of service and for Bharata to get a peaceful break.
Sri Rama crowned Satrughna the king of Madhu-nagara, then and there,
with Vasishtha Maharshi performing the rites. (Do you know he did the same thing before?
He had crowned Vibhishana, the king of Lanka, even before the battle with Ravana was
fought.) Satrughna felt bad that he had unwittingly come in the way of Bharata’s kingship,
and resolved never to speak out of turn again. The consecration ceremony was as grand as
that when Indra crowned Skanda.
29
Then Sri Rama gave Satrughna a divine arrow. That arrow was created by Sri Maha Vishnu
when he wanted to destroy Madhu and Kaitabha. (Sri Rama had refrained from using this
against Ravana). He asked Satrughna to wait on the eastern gate of Madhu-nagari and
challenge Lavana to a fight when he was returning from his hunt, with his sula inside the city.
Then he gave him 4000 horses, 2000 chariots, 100 excellent elephants, 100,000 pure gold
coins, rows of stalls with goods for purchase and sale and actors and dancers. He advised
Satrughna to keep his army well governed and happy. Because a happy servant is more loyal
than a family member or a relative.
He asked Satrughna to proceed slowly so as to not rouse suspicion from Lavana as to his true
purpose. The army was to proceed with the brahmans separately and he was to proceed alone
to the city gates in the rainy season, after summer had passed.
Satrughna told his army chiefs, where to cross the river during summer and where to wait at
the pre-appointed places at the beginning of the rainy season.
The he took the blessings of his elders and waited with Sri Rama for 1 month, while his army
went ahead. Then he went to visit Valmiki Maharshi, resting only 2 nights on the way. He
asked Valmiki permission to stay there for a night before going west again in the morning.
Valmiki welcomed him and told him the story of Saudasa-Kalmashapada which I will tell you
on some other day.
That very night Sita Devi delivered two charming boys (twins) in the asram. Valmiki named
them Kusa and Lava after the grasses with which the children were purified. Satrughna went
to see the children, his nephews and to see his vadina (bhabhi) Sitamma. He told her, “Oh
mother, you have delivered twins!”. That night was Sravana Pournima. Satrughna was at
Valmiki Ashram at the same time as Lava Kusa were born!
Next morning, Satrughna left for the west and reached the asrams of Cyavana and Bhargava
after spending 7 nights on the way. He stayed there happily listening to various puranas.
Cyavana also told him how a Ikshavaku by name Yuvansva (Mandhata) was killed by Lavana
with his sula.
The next day, Satrughna waited alone for Lavana at the eastern city gate as planned. Lavana
was mighty delighted to find Satrughna waiting for him and to be challenged to a duel. He
was waiting for a chance to avenge his uncle (matrushva bhrata) Ravana, and asked him to
hold on while he went in for his Sula.
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Satrughna thought that would be foolish indeed, on his part so he disagreed and challenged
him to a duel right there. Satrughna fought with arrows and Lavana fought with trees. (In the
Yuddhakanda, the vanaras only had trees and stones and the rakshasas had arrows, spears,
swords and chariots). A mighy battle ensued and Satrughna fell for a while. Lavana thought
him dead and did not bother getting his Sula at that time. Satrughna revived himself and
fitted his bow with the divine arrow of Vishnu. The devas were frightened and asked Brahma
about the fierce weapon. Then Brahma told them, that the arrow was the Tanu (body) of the
ancient Vishnu. So all the Devas came to watch the battle. When Satrughna released the
arrow, it pierced Lavana’s chest and went all the way to rasatala and came back to Satrughna.
The divine Sula also returned to Rudra, as soon as Lavana died.
The Devas were pleased and asked Satrughna, what boon he would like. And he said that he
would like to make Madhu-pura or Madhura a city built by the Devas, his own capital. They
agreed and blessed that it would be Surasena, the place of the Suras indeed.
Satrughna established the city in the month of Sravana itself. In 12 years he made it beautiful
and well populated. he decorated the white mansion of Lavana with various colours, aramas
and viharas. People of all varnas (occupations) came to live in the city.
Thus ends the story as per Uttarakanda.
What happened afterwards:
This Madhura pura is none other than Mathura, which was ruled by Sri Krishna’s maternal
grandfather Ugrasena and later by his cruel maternal uncle Kamsa, the brother of his mother
Devaki. Kamsa imprisoned his sister Devaki and brother-in-law Vasudeva. Sri Krishna killed
Kamsa and returned Mathura to his grandfather Ugrasena and freed his parents.
Satrughna’s sons were named Subhahu and Surasena. The interesting thing is that
Surasena is the name of Vasudeva’s father and Sri Krishna’s grandfather. (If
we are talking about the same Surasena, then Sri Krishna is the fourth generation from Sri
Rama.)
“The leader of the Yadu dynasty, King Surasena, was ruling over the country known as
Mathura (the district of Mathura), as well as the district known as Surasena. On account of
the rule of King Surasena, Mathura became the capital city of all the kings of the Yadus…
Vasudeva, the son of Surasena, married Devaki… The father of Devaki, was known as
Devaka… Kamsa the son of Ugrasena, of the Bhoja dynasty… was Devaki’s brother (or cousin
brother)” quoted from: http://krsnabook.com/ch1.html Some sources say that
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Ugrasena and Devaka were brothers, which makes their children Kamsa and Devaki, cousin
brother and cousin sister. (Vasudeva’s own sister Prtha was given in adoption to Kunthibhoja
and was called Kunthi.)
As per The Mahabharata By Promatha Nath Mullick a Yadava by the name of Bhima Satvata
captured Mathura and it stayed with the Yadavas till they left for Dwaraka.
Sri Krishna himself was born here on Sravana krishnapaksha ashtami! But that is another
story altogether!
Authorship and Copyright Notice: All Rights Reserved: Satya Sarada Kandula
32
7. Bharata, Takshasila, Puskalavata
Kaikeyi’s brother Yudhajit, was the king of Kekeya (Pakisthan) and the maternal uncle of
Bharata, the brother of Sri Rama. Bharata and Mandavi (the sister of Sita) had two sons
called Taksa and Puskala. This story is about how they conquered Gandharva territory
and established the cities of Takshasila in Gandharva Desaand Puskalavata in
Gandhara Desa. Taksha and Puskala were cousins of Lava and Kusa.
Today both these cities are in modern Pakisthan. According to the Puskalavathi
Arcaheological Research Project:“Sir Alexander Cunningham (1871: 89) was the first to
suggest that the Bala Hisar at Charsadda was the location of Pushkalavati, the ancient
capital of Gandhara, and this was seemingly confirmed by Sir John Marshall’s (1904: 177)
discovery of a pedestal bearing the inscription `in the district of Pushkala’ close by.”
Takshasila is identified with modern Taxila near Rawalpindi, in Pakisthan. Today Taxila
is a World Heritage Site.
100th Sarga of Uttarakanda, Valmiki Ramayana (Gita Press Critical Edition):
Gaargya, the son of Angirasa, a Brahmarshi, of limitless lustre and the Rajaguru of Kekeya
was sent by Yudhajit to meet Raghava Rama gifts of ten thousand horses, blankets and
precious gems. Having heard that their maternal uncle Ashvapati (the lord of horses – also
name of the father of Yudhajit) had sent Gaargya (the son of Gargya) to meet them, Sri Rama
and his brothers went out a Krosa (two miles) to recieve him with honour as Indra would
recieve Brhaspati.
Gaargya gave this message to Sri Rama. “There is a beautiful region on both sides of the
Sindhu river. It is rich in Fruits (Phala) and Roots (Moola). It is well protected by the
Gandharvas (the three million sons of Sailusha) who are experts at war. Your uncle Yudhajit
believes that you ought to conquer that kingdom and merge it with your own.” Sri Rama was
pleased with idea and said, “The sons of Bharata, Taksha and Pushkala, with their father
leading them, will come and kill the sons of Sailusha and establish twin cities there, under
the protection of our maternal uncle.”
Led by Gaargya, Bharata proceeded with his sons and followed by his army of
men, Rakshasas, Bhutas, lions, tigers, bears and birds all hungry for the blood of the
gandharvas. In one and a half months they reached Kekeya in great health and spirits.
101st Sarga of Uttarakanda, Valmiki Ramayana (Gita Press Critical Edition):
Yudhajit was happy to hear of their arrival and set out with a large army. Together they
reached the city of the Gandharvas very quickly. There was a terrible battle and rivers of
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blood flowed with swords, arrows and bows for crocodiles, carrying the corpses of men. After
seven nights, Bharata directed the Samvarta Astra at the Gandharvas and all the three
million of them perished in a moment. Then Bharata founded the two prosperous cities of
Takshasila in Gandharva Desa and Pushkalavata in Gandhara Desa, with his sons crowned as
their kings. (This makes me think that Gandhara and Gandharva desa were on two sides of
the Sindhu River).
The cities were established with wealth and gems, beautiful gardens, businesses, mansions,
vimanas (palaces?), temples and trees (Tala, Tamala, Tilaka and Vakula). After 5 years,
Bharata returned to Ayodhya and with great respect told Sri Rama how they fought and won
the war with the gandharvas.
Arjuna’s grandson and Pandava heir Parikshit was enthroned in Takshasila. He was killed
by Takshaka, a friend of Indra. Parikshit’s son Janamejaya performed the Sarpa Yajnam
in Takshasila. While the many other Nagas were killed, Takshaka himself escaped.
Notice the Location of Patala in this map...
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8. Parasurama – Encounter with Rama
Valmiki Ramayanam, Balakanda 74th Sarga:
After the wedding of Sita and Sri Rama, Viswamitra left for the Himalayas. Janaka showered
Dasaratha, his sons-in law and his daughters with gifts. The gifts included cows, horses,
elephants, chariots, gold, pearls and corals. He then took leave of Dasaratha and left for
Mithila.
Suddenly there was a solar eclipse, a big gale, trees fell, birds shrieked and the deer ran
right. Vasishtha interpreted these as a mixture of bad and good omens. Other than the rishis,
Dasaratha and his sons, everyone lost their consciousness.
Parasurama
“In that fearful darkness the army looking as though it was covered with ashes, king
Dasaratha beheld the repressor of kings, the descendent of Bhrugu and son of Jamadagni
who was dreadful and wearing a crown of matted hair. He was inaccessible like Kailasa
mountain and difficult to endure like the fire at the time of dissolution. Common people were
incapable of gazing at his blazing energy. Hanging his axe on his shoulder and holding a bow
in his hand resembling a group of lightenings and a principal arrow, he looked like Siva at the
time of slaying of Tripura.”… Ramayana
Vasishtha and the other rishis started talking to each other, wondering whether Parasurama,
who had stopped exterminating the Kshatriyas in revenge for his father’s death at the hands
of Karthaveerya Arjuna, wanted to restart the fight again. They offered him water (Arghyam
– water for washing hands?) and spoke to him in sweet tones.
Parasurama then addressed Sri Rama.
Valmiki Ramayanam, Balakanda 75th Sarga, as per this version:
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Parasurama told Sri Rama, the story of the two bows, one of Vishnu and one of Siva, both
made by Viswakarma for a duel between the two, organized by Brahma to see who was
stronger, to satisfy the curiosity of the Devas. There was a fierce and thrilling fight. When
Vishnu was able to stretch Siva’s bow, Siva was disappointed and gave that bow away to
Devarata, a poorvaja (one born before) of Janaka. Vishnu’s bow went to Richika and was
then inherited by Jamadagni and then Parasurama.
When Parasurama heard that Sri Rama had broken Siva’s bow, he wanted to see of Sri Rama
was strong enough to break Vishnu’s bow. Neglecting Dasaratha’s protests he told Sri Rama
to string and draw Vishnu’s bow and to fit it with Vishnu’s arrow. If Sri Rama passed that test
then he wanted a duel with him. He also told Sri Rama how he had decimated the Kshatriyas
in revenge for his father’s death, conquered the entire earth (Prithvi – area ruled by Pruthu),
and given it as a gift to his teacher Kasyapa, after he had laid down his arms.
Valmiki Ramayanam, Balakanda 76th Sarga, as per this version:
Sri Rama said, “ I commend you for avenging your father, but I resent your insinuations
about my prowess.” He seized Vishnu’s bow from Parasurama’s hands and fitting it with an
arrow, he spoke again. “I am not going to kill you because you are a brahman and a relative of
Viswamitra (sister’s grandson). Tell me whether I should immobilize you or take away your
acquired tapobalam (strength acquired through tapas (penance)).
“The devatas with grand-sire, brahma in the forefront, accompanied by sages in groups
assembled there to see Rama holding that mighty bow. Gandharvas, apsaras, siddhas,
charanas, kinnaras, yakshas, rakshsas and nagasalso came there to see that great wonder”..
Ramayana.
Parasurama gazed at Sri Rama weakly and said, ” I promised Kasyapa that I would not stay
here during the nights and so I have to go back to the Mahendra Hills. I cannot afford to be
immobilized. You can take away my tapobalam. But do it quickly for I have to leave soon. I
now know that you are Vishnu himself, who else could handle his bow?”
So Sri Rama used the arrow to take away Parasurama’s tapobalam and Parasurama
quickly left for Mahendra. As he left, the darkness too left the place, and all the Devas amd
Rishis praised Sri Rama.
Authorship and Copyright Notice: All Rights Reserved : Satya Sarada Kandula
36
9. Sri Rama’s Virtues – the traits of an ideal king (of the
Treta Yuga)
Valmiki teaches us how an ideal crown prince should be, even as he describes Sri
Rama’s virtues and qualifications to be the crown prince. This style differes from Chanakya’s
style in the Arthasastra where he merely lists the traits out. This is one of the qualities of the
Ramayanam that make it an itihasam and not just a sastram or itivrutti.
Valmiki Ramayanam Ayodhya Kanda (This Version) 1st sarga

Bharata left for his maternal uncle’s house (kekeya – pakisthan) taking with him the sinless
and powerful Satrughna. He was treated with love by his grandfather Ashvapati and his uncle
Yudhajit. They thought of their father Dasaratha everyday. The illustrious (Mahateja)
Dasaratha also thought of Bharata and Satrughna who were comparable to Indra and
Varuna.
Since Valmiki lived in the Vedic period, we observe here and everywhere else that Rama,
his father and his brothers are always compared to Indra, Varuna, Brhaspati and Vishnu.
This reiterates our observed view that Indra was a standard of comparision in Valmiki’s
time.
While Dasaratha loved all his sons, he always liked Rama the best. Rama was like
Swayambhu (the self-born). Vishnu himself was born as Rama in order to kill Ravana. Rama
of the limitless brilliance (Amita – Tejas), with his mother Kausalya (the princess of Kosala ),
looked like the best of the Devas, Indra, the Vajrapani (who holds the Vajra in his hand) with
37
his mother Aditi. (Vajra can mean, diamond, lightening-bolt, or a hard weapon made of
bone. Indra destroyed Vrittra with the Vajrayudha).
Rama was most handsome and brave. In virtues, he excelled his father Dasaratha. There was
no son like him on the earth. Serene and gentle, he would respond even to harsh words in the
softest manner. He remembered even the smallest of favours and forgave hundreds of errors.
(While I am using the past tense, in writing about Sri Rama,Valmiki always described
Rama in the present tense, because they were contemporaries.)
In the intervals between his weapons practice he spoke to those good people who had grown
in Character (शील), Knowledge (ि्ञान) and Age (वयो). Though powerful, he was not proud,
he was the first to address others with affectionate and sweet words and was an intellectual
(बुिद्धमान्). He never spoke an untruth (अनृत), was knowledgeable, and loved his people, as
they loved him.
He was never angry, having controlled his anger. He was a Dharmagnya (one who knows
Dharma, Ethics, Righteousness, Duty..) and respected brahmins. He was self-controlled and
pure.
His thoughts were worth of his kula (dynasty), he held his क्षातर्ं धमर्ं, Kshatra Dharma
(the code of the warriors and princes) in high regard. He considered the fruits of valour – the
rewards of heaven.
In debates, he was an orator like Vachaspati (the husband/lord of speech - this can mean
Brahma (husband ofSaraswati the goddess of speech) or Brhaspati (Jupiter). ) He was not
interested in frivolous conversations or activities.
He was young and healthy. He knew what people were like and the time and place for speech
and action. He was a sage. The people loved him as if he were their very breath, that was
outside their bodies. Better than his father at archery, he knew the Vedas and the allied
sciences and had graduated in all branches of learning. (िम्यिग्वद्यावर्ति्नातो
यथावत्िाङ्गवेदिवत्). He was high minded and knew the essence of Dharma, Artha and
Kama. With brilliance and excellent memory, he was skilled and worldly wise and acted in
accordance with the time (Samayachara).
He had good friends and secret counsel. He never revealed his feelings publicly. He was not
given to excessive anger and joy. He knew his faults as well as the faults of others. He was
firm in devotion and of steady consciousness (Sthitha Pragnya). He was watchful, never lazy,
and never accepted that which was not good (asat). He was skilled in assessing people and
knew who should be graced and who should be ignored. He knew the right way of raising
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money and spending it (for the welfare of the people). He sought pleasure only after duty and
learning. He knew about sculpture and art forms for pleasure.
He could mount horses and elephants and control them. He was an अितरथ, atiratha (expert
chariot warrior) and a master in archery. He was an expert commander. (This is further
detailed in his campaign strategies against Lanka and Mathura. Every minute detail was
planned and executed perfectly).
He never caved in to the pressures of time and never lost to the Suras (Devas) or to Asuras.
This prince who was of excellent qualities was equal to mother earth in forbearance, to Indra,
the husband of Saci, in valour and to Brhaspati in Buddhi (Intellect). The earth desired this
wonderful, virtuous and powerful Rama as her husband. (A king is called Bhupati – the
lord/husband of the earth. This sentence means that the earth (the people), wanted Rama
to become the king.)
Kandula
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10.Dasaratha seeks consensus for making Sri Rama, Yuvaraja
(Crown Prince)
Valmiki Ramayanam Ayodhya Kanda (This Version) 1st sarga (contd)
Dasaratha was very pleased with Sri Rama’s competence and eligibility to be the king. In
addition Sri Rama was his favorite. He had a great desire to see Rama, who was beneficial to
the people like a rain cloud (पिर्न्य: इव), and who the people loved even more than himself,
crowned as a king in his lifetime.
Rama and Dasaratha : Image Courtesy: Ajay Thampi :

http://www.flickr.com/photos/ajaythampi/3732078465/?addedcomment=1#comment72157621836632997
Background Editing : Gautham S. B. : http://insipidbanana.wordpress.com
He thought “He is as valourous as Yama and Indra, as wise as Brihaspati (the great lord –
Jupiter, the guru of the Devas), and as firm as the bearer of the earth (Mahidhara – Vishnu),
and more virtuous than me. It will be heavenly to see him as a king in my lifetime. ” He
discussed this matter with his ministers (saciva) and decided to make Rama the Crown-
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Prince. He also mentioned some evil omens in the sky which when combined with his old
age, might be taken to mean that he had not long to live.
नानानगरवाि्तव्यान्पृथग्िानपदानिप।।2.1.45।।
िमािननाय मेिदन्या: पर्धानान्पिृ थवीपतीन्।
Kosala was a large kingdom consisting of many cities (nagaras) and rural areas
(janapadas). So Dasaratha invited all the kings (Prthvipati), chieftans and residents of these
areas and seperately and sounded them out on his choice of the crown prince. But he did not
invite either kekeya raja (Asvapati) or mithiladhi pati (Janaka), with a view to letting them
know later.
The well adorned Dasaratha looked like Prajapati recieving his subjects. All the kings sat
facing Dasaratha, on the thrones assigned to them. There he shone like Indra surrounded by
the Devas.
Valmiki Ramayanam Ayodhya Kanda (This Version) 2nd sarga.

Dasaratha addressed the assembly in a dignified voice as deep as a kettledrum (dundhubhi).
He stated his intentions, reasons and decision with great clarity and requested the assembly
for their feedback.
यद्यप्येषा मम पर्ीितिहर्तमन्यिद्विचन्त्यताम्।
अन्या मध्यि्थिचन्ता िह िवमदार्भ्यिधकोदया।।2.2.16।।
It appears that a king seeking a consensus in this was was customary. No one was
surprised.
The assembly of brahmins, kings, chieftans and people had a long discussion among
themselves and were very much in favour of Sri Rama’s coronation as the crown prince.
Dasaratha wanted to make sure that they were not saying this to please him. So they
explained in detail the virtues they saw in Sri Rama and why they felt that he would be an
appropriate heir to the Ikshvakus.
(Much of what they said is the same in meaning as we have already discussed. Interesting
new ideas are that Rama was an expert at music (gandharve), had fine eyebrows and that
he had Copper Coloured Eyes (Tamraksha). This tells us that Valmiki was aware of Copper
and that good eyebrows and copper coloured eyes were considered favourable features.
Rama and Dasratha, as father and son are also compared favourably to Kasyapa and
Marica).
41
They wound up their speech saying that on account of his virtues, Rama, was the choice of
everyone from old women to the king of Devas.
It is also not very surprising that the people of Kosala would prefer Kausalya’s son, since
she was their princess. There is a possibility that they would not have liked to be ruled by
Bharata, the son of the princess of Kekeya. So while Kaikeyi was quite likely unaware of
state-level compulsions, Dasaratha was well aware of them. He possibly kept his own
relatives (Kaikeyi’s father) Asvapati and (Sita Devi’s father) Janaka away from this
discussion so that he could sense the pulse of the people. Maybe he knew quite well that
Rama loved Bharata so much that he would support Bharata’s conquests with his wealth
and army. See : Bharata, Takshasila, Puskalavata. Rama’s Purvajas the Ikshvakus were
both united and expansionist and so never fought amongst themselves.
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42
11.Arrangements for Sri Rama’s coronation as a crown prince
Valmiki Ramayanam Ayodhya Kanda (This Version) 3rd sarga :
Muhurtam (appointed time) for the Pattabhishekam (Crowning Ceremony):
Dasaratha was extremely happy to know that all the people, leaders and rulers of Kosala were
in favour of crowningSri Rama as the Yuvaraja (crown prince) of Ayodhya.
He announced that the Pattabhishekam ceremony should take place in that very month
चैतर्मािः month of Chaitra, पुण्यः is sacred, पुिष्पतकाननः with its groves in blossom.
Chaitra masa is that lunar month where in the full moon is frequently, much closer to
Chitra (”Spica” in western astronomy) than to any other Nakshatram. Nowadays, we
begin the lunar year with Chaitra Masa. The shlokam (verse) above suggests that Chaitra
Masa of that year was the Spring Season – Vasantha Rthu. Even today Chaitra and
Vaisakha Masas are considered Vasanatha Rthu or spring season. We have to remember
that seasons are connected to the sun and not to the moon or to the nakshatras. Therefore
corrections are made to the lunar, solar and stellar (sidereal) calendars to keep them all in
synch. Large corrections are made to the lunar calendars every 3 and 5 years. So, for the
purposes of astronomical dating, it is safer to stick with the precession of equinoxes.
Arrangements for the Pattabhishekam :

Dasaratha’s announcement was received with a joyous uproar. He had to wait until the sound
died down and then he asked Vasistha’s advice for organising the ceremony.
And just as our brahmin priests advise us today, Vasishta too gave a list of things
necessary.
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“Please arrange by early morning tomorrow, in the king’s palace, in the place set aside for
sacred fire,gold and other metals, precious gems, articles of worship (balin), also
herbs, garlands of white flowers, roasted corn, honey and clarified butter in separate
containers, fresh clothes, chariot weapons of every kind, an army of four divisions, an
elephant possessing auspicious marks, white fans made of Yak’s hair, a standard, white
parasol, a hundred golden vessels shining like lustre of fire, bull with horns plaited in gold
and complete tiger skin.”
He asked them to use sandalwood, flowers and incense to make the city fragrant. He asked
for rice to be cooked with curds and milk in large quantities to feed a hundred, thousand
brahmins. Brahmins had to be invited for the ि्विि्तवाचनम्, utterance of the word svasti –
may good happen, as soon as the sun arose. Flags had to be flown and the highways needed
to be sprinkled with fragrant water.
Well dressed Entertainers, Alert and Armed soldiers, Suitable people bearing garlands, gifts
and food had to be stationed at the appropriate places – the king’s apartments, gates and
temples.
Vamadeva and Vasishtha informed the king of other arrangements to be made also and then
went ahead and made the arrangements. Then they came back and intimated that all the
arrangements were made.
Dasaratha then sent Sumantra to bring Sri Rama in a chariot.
A description of the kings in the assembly.

The next verse is important because we hear of different kinds of people of that time – The
North-Easterners, Westerners, Southerners, Foreigners, Mountain Dwellers and the
Aryans. From which we can understand that the Aryans was the classification of people of
a region and they were one among many. (See Also : Aryans to Asoka
(Bhavishya Purana)). अथ afterwards, पर्ाच्योदीच्याः relating to eastern and northern
countries, पर्तीच्याः च relating to west, दािक्षणात्याः च relating to south, भूिमपाः kings,
म्लेच्छाः च foreign, आयार्ः च Aryan, वने in forest, अन्ये other, ये who so ever, शैलानतवाििनः
inhabiting the mountains, िवेर् all, तदा then, ततर् there, िमािीनाः had seated, तम् दशरथं
नृपम् that king Dasaratha, देवाः devatas, वािविमव like Indra, उपािाञ्चिकर्रे paid homage.
Rama’s beauty is extolled and he is compared to a gandharva king in
appearance :
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Then the handsome Sri Rama arrived in a chariot and alighted from it. His good looks are
described variously including : “गन्धवर्रािपर्ितमम् appearing like the very image of king of
gandharvas.” (At that time the Gandharvas protected both sides of the Sindhu River –
Bharata, later conquered the region and established the cities of Takshashila to the east of
Sindhu in Gandharva Desa and Pushkalavata to the west of Sindhu in Gandhara Desa.)From
this we understand that the gandharvas, or at least their king, was handsome and worth
looking like! The gandharva people may have been the ancestors of the modern Sindhis.
3rd sarga to be continued…
Kandula
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12.Dasaratha meets Sri Rama privately
Valmiki Ramayanam Ayodhya Kanda (This Version) 4th sargam :
Dasaratha was very happy that the coronation of the beautiful eyed Sri Rama was fixed for
the very next morning of the Pushya Nakshatram and discussing the matter once more with
his counsellors, he retired to his palace.
(The Vedic people used the moon as a pointer to the skies. There are 27 Nakshatrams that
cover 360 degrees of the zodiac, so each nakshatram ‘covers’ 13.33 degrees. The moon
(Chandra) moves through each of these nakshatrams, once every month. Moving through
means moving close to. The Yuga (Union) of Chandra and any Nakshtra roughly lasts for
a solar day. The Nakshatra Yuga at SunRise determines the Nakshatra of the day. So at the
time the sun is rising, the moon is within the 13 degrees of the Nakshatra of the Day!
46
Pushya means prosperity. The deity is Brhaspati. Please note the absence of elaborate
consultations of the horoscope, either for the wedding, or for the pattabhishekam
(coronation.) The auspicious day for the wedding was selected by Janaka and for the
coronation was selected by Dasaratha. Though Vasishtha,Viswamitra and Satananda (the
son of Gautama) were present, they were not consulted. Chandra is a male, the 27
nakshatras that he joins in turn are female. The 28th nakshatra who is counted as Abhijit
was also called Daksha at one time and was considered the father if these other 27
Nakshatras and was dropped later.)
Having reached his inner apartments, he sent Sumantra again for Sri Rama. Sumantra
hurried across to Sri Rama’s palace and was announced by the doorkeepers. One hearing the
second summons, Sri Rama became pensive. He had Sumantra quickly ushered in and asked
him what the matter was. Sumantra told him that Dasaratha wished to see him immediately
and it was for Rama to decide whether he wanted to go or not.
Once again, we note the caution with which Dasaratha separated personal conversations
from official ones. In the first instance he did not invite his relatives either Janaka (Sita’s
father) or Ashvapati (Kaikeyi’s father) to the assembly. Such caution befits a king whose
decision affect a large number of people.
Having heard the words of the Suta (िूतवचः), Sri Rama hurried to meet the king.
Suta as we have seen earlier means charioteer. Sumantra is here referred to as Suta.
Sumantra has also been referred to earlier as one of Dasaratha’s best ministers. The
importance of a charioteer to a king is also revealed to us in the instance where Sanjaya,
the charioteer of Dhritarashtra, is given the divine vision with which to narrate the
Kurukshetra Yuddham and Bhagavad Gita to Dhritarashtra. We see that in the days when
Kamsa was fond of Devaki, he himself drove the chariot with his sister and her new
husband. And of course, that greatest hero of all times, who played charioteer to Arjuna,
Sri Krishna is even fondly known as Parthasarathi (the charioteer of Partha (Son of
Prutha (Kunthi) – Arjuna)). The issue on Karna’s case was that he wanted to be the archer
and not the charioteer.
Dasaratha, eagerly admitted Sri Rama, who stood respectfully at a distance, bowing with his
hands joined together in an Anjali. Dasaratha raised him, embraced him, gave him a nice
asana (seat) and spoke. “I have performed a hundred sacrifices and given food and gifts to
the deserving. I have enjoyed all pleasures. I have got an exceptional son like you, who is to
my liking.
47
Dasaratha was satisfied with his life and accomplishments.
देविषर्िपतृिवपर्ाणामनृणोऽिि्म तथाऽत्मन: I have no debts to the Devas, rshis, brahmins or to
myself.
All of us are born with these 4 debts and the scriptures tell us how to fulfil them.
My last duty is to perform your Pattabhishekam. The people are for this.
Moreover, I have terrible nightmares. Even during the day we see thunderous meteors
falling. Surya, Angaaraka (Mars) and Rahu are closing in on my (Janma) Nakshatram.
् ारकराहुिभ: ।When such a combination
नक्षतर्ं दारुणैगर्र्है:। आवेदयिन्त दैवि्ञा: िूयार्ङग
occurs the king ususally suffers a terrible calamity or even death. I wish to see you installed
as the crown-prince before I lose my mind, given that the minds of the living are quite
unstable.
We have read Shakespeare also echo this sentiment – ‘the heavens themselves forecast the
death of great men’. We also note that Dasaratha takes it as a given that something may go
wrong with him, and he wants to complete his final duty in a hurry.
अद्य चन्दर्ोऽभ्यप
ु गत: पुष्यात्पूवर्ं पुनवर्िू।
् न्ते दैविचन्तका:।।2.4.21।। Chandra moves from Punravasu today
श: पुष्ययोगं िनयतं वक्षय
to Pushya tomorrow, and as per the astrologers, this is suitable for coronation. For this
reason I wish that you and Sita undertake a fast from today itself. At night, with self-restraint
both of you please sleep on a mat of darbha grass.
Fasting, abstinence and other such austerities are said to purify one’s mind and prepare
one for auspicious events such as coronations.
Many impediments can come up when we plan such auspicious activities. Let your friends
vigilantly protect you tonight on all sides. Your coronation must be complete
before Bharata gets back.
कामं खलु ितां वृत्ते भर्ाता ते भरतिि्ि्थत:।
ि्येष्ठानुवतीर् धमार्त्मा िानुकर्ोशो िितेिन्दर्य:।।2.4.26।।
Bharata is virtuous, ethical, righteous, devoted to you and has conquered all his senses.
Yet, I fear, even good people can become fickle. So, tomorrow is your coronation”
We see that Dasaratha is shrewd, with advice that might match the sort
that Chanakya might give. He is aware of the nobility of Bharata as an individual, but also
aware of the fraility of human nature in general. He is unwilling to take any chances and
does not really give Sri Rama any choice in the matter.
48
Dasaratha gave Sri Rama leave to go, and Rama first went to his own mansion but left
immediately to see his mother Kausalya. There he saw his mother, dressed in silk sitting in
the prayer-room (देवतागारे lit. in the room of the Devatas), praying for good fortune (in
this context wealth and kingdom). Sita had already been summoned and as soon as they had
heard the good news, Lakshmana and his mother Sumitra also arrived there.
Why did Urmila, Lakshmana’s wife not come? We don’t know. But we shall know soon why
Kaikeyi did not come.
At the time Rama arrived, Kausalya had her eyes half-closed (आमीिलतेक्षणा ) meditating on
the supreme. Purusha Janardana (Vishnu), पर्ाणायामेन, observing Pranayama (breath
regulation). Rama approached her and respectfully gave her the glad tidings and said “Please
perform the auspicious rites for Sita and me today).”
Kausalya blessed him with her whole heart. “May you live long! May those who come in your
way be destroyed. May your proseperity bring joy to me, my relatives, to Sumitra and her
relatives. My little son, you were born under an auspicious nakshatram and that is why your
father is pleased with you. My devotion to the lotus-eyed lord (Vishnu) was not in vain, that
is why the kingly fortune of the Ikshvakus is coming to you.”
This blessing worked out rather badly for Ravana, eventually.

As Rama heard his mother, he smiled and turned to his brother. “You are my second inner
soul. We shall rule together and enjoy royal fortune together. िीिवतं च िह राि्यं च
त्वदथर्मिभकामये I desire my life and kingdom only for your sake.” Then Sri Rama
respectfully took leave of his mothers, for himself as well as for Sita Devi, and they departed
to his palace.

Kandula
See Also : http://ancientindians.wordpress.com/sri-rama-राम/
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Valmiki Ramayanam - A Fresh Reading

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Readings from the Valmiki Ramayanam

– A fresh look by Satya Sarada Kandula

Authorship and Copyright Notice : This is a collection of

Rama and Sita with Lakshmana and Hanuman

Raja Ravi Varma's painting of Sri Rama breaking the bow!

68th Sarga of Balakanda, Valmiki Ramayana (Gita Press Critical Edition):

Exiled from Ayodhya while In their mother’s womb:

Birth in Valmiki’s Asrama:

Singing the Ramayanam in Ayodhya :

Singing the Ramayanam in Ayodhya in Sri Rama’s presence :

Rama sends for Sita, to take an oath of chastity:

Valmiki swears to Sita’s purity:

(Location Map of Matanga Asrama)

the feet of the wise Rama and Lakshmana out of respect.

woman, रामः Rama, उवाच said:

ascetic, who knew the Vedic practice – yathavidhi – of honouring guests.

progressing indeed, ते your, कर्ोधः anger, आहार ् desire

even heaven, भिवष्यित is certain.”

would yield both tapassiddhi and svarga.

must extend hospitality to them.

rishis aware of a plan, when Rama was sent to Pancavati by them?

movies tell us.

offered herself to the fire (hutasana), and went to heaven.

हुता ने in fire, हुतव

heaven, िगाम went.”

before she disappeared to the place where Maharshis roam.

Other Questions Needing More Investigation:

Other Notes : Sabari River :

following trees were to be found would be the right way.

Karnikara trees, चूता श् Mango

trees, अिग्नमुख्याः Agnimukhya, अ ोका ् Asoka,

Neolamarckia cadamba Kadmba

कमलोत्पल ािलनीम् tank with lotus and lily blooms.”

crooked trunk fish, नडमीनां ् huge

skewers made of iron.”

and could be drunk with a lotus leaf.

View from Matanga Hill

protected by Sisu nagas (ि श

rakshasas (राक्षिाः) will throw them down in their sleep.

Bears, elephants, tigers and antelopes (रुरन

lives there with 4 vanaras. Sometimes he sits on the mountain top.

Sarga, Valmiki Ramayana).

Rama meets Sugriva : Cambodian Temple : Musée Guimet

Ravana, wherever he may have imprisoned her!”

Background: Satru-ghna means destroyer of enemies. He was the youngest brother

The divine Sula also returned to Rudra, as soon as Lavana died.

Notice the Location of Patala in this map...

Valmiki Ramayanam, Balakanda 75th Sarga, as per this version:

Valmiki Ramayanam Ayodhya Kanda (This Version) 1st sarga

Rama and Dasaratha : Image Courtesy: Ajay Thampi :

Valmiki Ramayanam Ayodhya Kanda (This Version) 2nd sarga.

Arrangements for the Pattabhishekam :

Dasaratha then sent Sumantra to bring Sri Rama in a chariot.

A description of the kings in the assembly.

This blessing worked out rather badly for Ravana, eventually.

Authorship and Copyright Notice : All Rights Reserved : Satya Sarada

See Also : http://ancientindians.wordpress.com/sri-rama-राम/

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