Sri Valmiki Ramayanam - Bala Kanda )Book 1) Prose - Sarga 8 to 15

Sree MadValmiki Ramayanam

( Translation and Commentary by Scholar, 

 Sreeman Brahmasree Desiraju Hanumantharao ji

and  Sreeman Brahmasree K M K Murthy ji )

Sree MadValmiki Ramayanam

                                 

 

Valmiki Ramayana - Bala Kanda in Prose Sarga 8

 

Dasharatha decides to perform an elaborate Vedic ritual, called Aswametha yajna, Horse Ritual, to beget children. He being a considerate king in taking conscience of the courtiers, he discusses this aspect with the Vedic scholars and ministers of his court, beforehand.

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To him, to such an effectual and virtuously great-souled King Dasharatha, , a dynasty-enriching son is not begotten though his heart is burning to beget children. To that anguished great-soul, a thought occurred this way, "To beget sons, why should not I perform Horse ritual...and thus appease the gods in order to beget worthy sons..."

That intellectual and a conscientious king having resolved with all of his sagacious ministers that such a Vedic ritual is performable, then addressed best ne among ministers, namely Sumantra, ‘ fetch all my teachers and clerics, quickly...’

Then Sumantra gone quickly, for he in quickness is a dauntless one, and fetched all of the clerics like Suyajna, Vaama Deva, Jaabala, Kshyapa, and even Sage Vashishta, and also those other eminent Brahman that are Vedic scholars. Then on adoring them virtuous King Dasharatha spoke this impressible sentence that included justification and meaning.

"My mind is tumultuous without quietude for I have no sons... for that reason, I wish perform Aswametha, Vedic Horse Ritual... this is my thinking... therefore, I contemplate to perform that ritual as enshrined in the scriptures and as a rite-oriented one as well... let this contemplation of mine be well thought of... and as to how my desire to beget sons will be fulfilled..."

Then the Brahman scholars along with Sage Vashishta and all other important personalities in their turn have blessed and honoured him, saying that "splendid is this idea..." thus, for that which is voiced by the king. All of them becoming happy have also said to King Dasharatha, "let the paraphernalia be provided, and your ritual-horse be released...

"Oh, king, by all means you will beget sons as you desired, since you, to whom an upright thinking has suggested itself... let the ritual ground be arranged on the northern banks of River Sarayu...” So said the scholars.

Then King Dasharatha is gladdened on hearing the sayings of those Brahmans. And with happiness lurching on his eyes the king spoke to the ministers, "As advised by my Vedic teachers let the paraphernalia be procured... On the northern banks of River Sarayu the ritual ground be arranged... and the Ritual-Horse be released monitored by capable warriors, along with the religious teachers...” So said the king.

"Let peace invocations be prevailing and prospering, as ordained in the scriptures and tradition...if it is possible for the correct performance to obtain results of this ritual, and if it is possible to conduct this ritual without any difficult faults during its performance, then all the kings on earth would have performed it... Scholarly Brahma-demons will be hunting for the faults alone in the course of this ritual... should the procedure of this ritual be depraved of its set rules, the performer gets ruined... Therefore, you all shall see as to how this ritual of mine be conducted and concluded procedurally, and all of you are evidently experts in conducting such rituals... isn’t it!

Vedic Brahmans are to be very cautious and vigilant while performing the ritual in the order of ritual acts, faultless rendering of the Vedic hymns and other observant items of the Vedic canon. Should they by overconfidence or by negligence commit any mistake or fault, they take rebirth as Brahma-demons. After taking rebirth as such demons they, with their inherent jealousy and ire will always be hunting for such mistakes in other's ritual performances. If they cannot find one, they cause certain hindrances in that performance, so that the performer may commit mistakes and get ruined in the present life span and then take rebirth as Brahma-demon. Hence, every Vedic-ritual performer shall be vigilant.

On listening the words of the king all the ministers adored and assured him saying, ‘It will be conducted faultlessly as has been conducted earlier...” On hearing those words of that best king, and what that is spoken earlier, then the virtue knowing Brahman scholars hailing that best king took leave of him and wentaway as they have come. Then on sending off those Brahman scholars, the king spoke this way to the ministers... “As advised by the Vedic scholars this ritual shall be conducted, procedurally..."

Tha tigerly-king and highly intellectual Dasharatha, on saying thus to his ministers who are still in his audience, sent away those ministers also, and he entered his palace. And on approaching his wives, that best king's heartily dear ones, he said to them, “I am performing a Vedic ritual for the reason of begetting sons, and you all shall enter a vow...”

On hearing those words of the king, the lustrous countenances of the queens have become more gleaming, like the blooming lotuses after the clearance of dew-fall.

Thus, this is the 8th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Valmiki Ramayana - Bala Kanda in Prose Sarga 9

 

Sumantra, the minister of King Dasharatha, details the importance of Sage Rishyasringa and beseeches the king to invite that sage to preside over the contemplated Vedic ritual, for that Sage's entry into any kingdom is auspicious for that land and people.

 

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Sumantra, the charioteer and one of the misters of King Dasharatha, having heard all about the king's desire to perform a Vedic ritual, said this in confidence to king, "Oh, king, I will tell an early legend, an early legendary narration that I listened...

"Oh, king, I have earlier heard of this present advice given to you by Vedic scholars, as godly Sage Sanatkumara has once narrated an account about the arrival of your sons in the presence of other sages, and sage Sanat Kumara said... He said that "Sage Kashyapa has a son known as Vibhaandaka, and his son will be the renowned Sage Rishyasringa, and that Sage Rishyasringa will grow up in forests, and will always be dwelling in forest...

Here the word used by Sumantra is tava putra aagamam , it renders as 'the arrival of your sons', meaning that sons of King Dasharatha arrive from Heavens, but not through an ordinary parturition. Even earlier in time to that of Dasharatha, Sage Sanatkumara predicted the 'arrival' of Vishnu as Rama. The birth-event associated with Rishyasringa’s name is that he is born with a horn on the crown of his head. Thus he is named as Rishyasringa, i.e., em> R^iSi the Sage; shR^i~Nga horn; a Sage with a horn on his forehead at his birth time. This being the mythological import, he is an acme among sages, as shR^i~Nga also means a peak.

"Not knowing others, that Brahman the best, namely Rishyasringa, will always be abiding his father and he will follow celibacy of two kinds Brahmanical vows namely vratitva , praajaapatya ...

Or

Not knowing others that Brahman the best, will always be abiding his father, lest his renowned celibacy always praised by the Brahmans, will be hindered.

The word dvaividhyam also means two kinds of celibacy, vratitva and prajaapatyam. One, as a bachelor and the other after marriage, voluntarily distancing away from his wife on certain forbidden days like full moon and new moon days, during daytime, eclipses, and other astronomical occurrences and some more. This kind of self-imposed celibacy is one way of observing sustained family planning methods, instead of resorting to medicaments. Here, this word is more nearer to mean 'hindrance', than to mean the 'two way celibacy' as deciphered by some commentators.

"In the world he becomes famous for his celibacy, oh king, and he will always be praised by Brahmans, and thus time will pass on with that kind of his conduct...

Sage Rishyasringa looses no time with his servitor-ship to the Sacrificial Fire and also to his celebrated father, and during this period alone there will be a famed and very strong kingRomapaada, a valiant in Anga country... But by a violation of righteousness of that king there will be a shocking and devastating famine in that country... While the famine is besetting that king Roamapada will be afflicted with grim, and on summoning Brahmans and learned scholars he will address them...

" ‘All of you are well versed in rituals and knowers of the world history... order me how to how the purification from sin will be...

" ‘Thus said by king those scholarly Brahmans and Vedic scholars will say to the king, 'oh, king, son of Sage Vibhaandaka, namely Rishyasringa, is to be fetched by all methods...

"Oh! King, having brought Sage Rishyasringa and honouring him well with good care, procedurally give him your daughter Shanta in marriage to that Vedic Brahman and the son of Sage Vibhaandaka... On listening them the king becomes thoughtful about the idea by which it is possible to bring that self-controlled sage to his place...Then that intellectual king decides along with ministers, to dispatch clergymen and ministers, honouring them well, and then sends them...

"They on hearing king's words are awestruck and lowering their faces they will say, 'we can not go there as we are afraid of sage Vibhandaka, father of Rishyasringa...' After thinking over they will say as a second thought, and having found a solution with a plan to bring that sage, 'we will fetch that Brahman and also by that no stigma will occur...'

"Thus by the king of Anga kingdom and by his courtesans the son of sage Rishyasringa will be brought and the presiding deity for rains will showers rains, and Shanta will also be given in marriage to that sage...’

"Sage Rishyasringa, son-in-law of Romapaada, King of Anga ad as well as to you, if invited to our kingdom he will bless you to beget sons, oh! King... so said Sage Sanatkumaara to other sages and all this is retold by me."

Thus the charioteer and the Minister Sumantra completed his narration in confidence to King Dasharatha.

Comment: Sage Rishyasringa is also a son-in-law to King Dasharatha. Princess Shanta, in a distant relationship is a daughter to King Dasharatha in relation and the adopted daughter of Romapaada, the King of Anga. Thus Sumantra's saying son-in-law also means Dasharatha's son-in-law, besides Romapada’s.

Then King Dasharatha is delighted and in turn spoke to Sumantra "By what idea Rishyasringa is brought to Anga kingdom, that shall be said..."

Thus, this is the 9th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India. 

 

Valmiki Ramayana - Bala Kanda in Prose Sarga 10

 

Sumantra, the minister continues his narration to his king Dasharatha, about Rishyashringa's arrival at Anga kingdom of King Romapaada and his marriage with Princess Santha, the daughter of Romapada.

 

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Sumantra thus motivated by King Dasharatha, said these words to king "Oh! King, how and with which idea Sage Rishyasringa is brought by the ministers of Romapada, all that will be spoken... that may please be listened from me along with ministers... "The ministers along with clergyman have spoken this way to King Romapaada, ‘this is a non-harmful pan well thought over by us... Rishyasringa is a forest-dweller absorbed in ascesis and self-study of Vedic scriptures, and he is not aware of women, or of worldly-matters or of even worldly-pleasures...

"With much desired sense-pleasing objects that will be disquieting the minds of men, we wish bring him to the city... Let it be decided quickly... Beautiful and well decorated courtesans will go there to bring him hither by tempting with many a feint, and let the courtesans be given ample gifts...

"Hearing that the King replied the priest, "Let it be so..." and then the priests and ministers have carried out the plan that way...

"On hearing that order of the king those best courtesans have entered that great forest, and they camped not very far from that hermitage, making all the trials for showing themselves off to a glance of that sage.

Any dictionary would give the meaning of courtesan as 'whore' or as 'court mistress'. But in Indian context, the courtesan is not to be taken in such a lowly way as just a prostitute or a whore. They belong to a caste/class of artists. Juxtaposed to the Four-Caste system there was a deva dasi Temple Dancers system, which is the artist's class. On their receiving enough education and skills in the performing arts and as per their capabilities, they will be nominated as Court Dancers or Temple Dancers and the like. Ancients recognized sixty-four arts chatuSaSTi kalaa , which include right from music, dance, and drama, sculpture, painting etc., up to the art of thievery. Kings in their political or sovereign pursuits variedly used these Deva Daasis, the courtesans.

"Always satisfied is sage Rishyasringa to be in hermitage, thus he never stirred out of that hermitage, and thus he has not seen any female, or a male, or even any others objects of pleasure, either of city or of countryside from the time of birth onwards...

Rishyasringa is thus not aware of gender differentiation or exposed to any other object of pleasure, and thus his father conditioned him to achieve some supreme ritual ideal.

"Then at one time Rishyasringa casually arrived at that place, and hasseen those comely females. They the lustful women are amazingly attired and singing melodious tunes, all of them neared the sage's son and spoke these words...

"Who you are? Why you move lonely in these deep and desolate forests, why you conduct yourself like this? Oh! Brahman, we are interested to know... please tell us..."

"Those women are in most desirable form and hitherto he has not seen such forms in that forest, hence a kind of friendship spouted, with which he is inclined to detail about his father... My father is Sage Vibhandaka and I am his true descent son. I am known as Rishyasringa, by my name and by an event on my birth, and thus renowned on earth..."

The birth-event associated with his name is that he is born with a horn on the crown of his head. Thus he is named as Rishyasringa, i.e., R^iSi= the Sage; sR^i~Nga= horn; a Sage with a horn, and this here he recalls his birth time event.

"Our hermitage is here only, oh, august ones, I wish to perform scripturally worship to you all verily there...” thus said the sage to the courtesans. On hearing the words of sage's son, all those courtesans are verily inclined to see the threshold of that hermitage, then all the women went to hermitage. On going there, then the Sage's son performed worship saying "Here is our hand-wash, here is our feet-wash, here are our tuber fruits, here are the juicy fruits of ours... "

This portrays the exclusion of the sage's son from the rest of the world by his father. He worshipped the courtesans, as he would worship some super-natural deities by saying the above words, which will usually be used in ritual worship of Hindu deities. He being a fruitarian has offered the courtesans the tuber fruits like sweet potatoes etc., which are ridiculous to urbanites, that too to the pleasure-taking courtesans.

"All of them have received that kind of worship much enthusiastically, but dread at the arrival of the sage Vibhandaka, they quickly made-up their mind to make away from there.  'Take these important fruits of ours, oh, Brahman, you be safe, oh, holy one... eat them before long....' Said courtesans to Rishyasringa. Then all of the courtesans have embraced him and all of them with a kind of mirthfulness in the offing, presented sweet-balls and other varieties of best sweetmeats to him.

"Having relished the sweets, that resplendent sage supposed them to be fruits only, for he did not taste sweets earlier, as he is always forest-bound.

"Taking leave of the Sage Rishyasringa on pretence that they also have to perform devotional duties, they the courtesans departed from there on the pretext of their daily worship, while they actually feared for the arrival of Rishyasringa's father who may hurl curses on his arrival... After the departure of all them the courtesans, that Brahman Rishyasringa, the grandson of Sage Kaashyapa, is disturbed at heart and even behaved sadly...

"Then on the next day Rishyasringa, son of Vibhandaka and the prosperous sage with ascetic power has arrived at that place where he saw well-decorated and delightful courtesans recollecting in mind repetitively about them alone.  Then on seeing the arrival of that Brahman, the courtesans felt happy at heart, and all of those courtesans on surrounding him said, "oh, gentle one, welcome to the threshold of our hermitage...

"There are excellent tuber fruits and fruits and there will be a very distinctive hospitality... definitely indeed...” So said the courtesans. On hearing the heart-pleasing words of all those courtesans, Rishyasringa made up his mind to go over there, and then those women took him away to their place in Anga Kingdom.

"While that great soul ad Brahman Rishyasringa while being brought into Anga Kingdom, then the Rain-god quickly showered rain in Anga kingdom to the delight of the world. Towards that Brahman Rishyasring who is coming along with rains into his own kingdom Anga Kingdom, the king Romapada has gone towards that sage and bowed his head down, and paid respects touching the ground, and offered water customarily with dedication and the king besought beneficence of the best one, Rishyasringa to save from the fury of his father Sage Vibhandaka, even after knowing the king's pursuit in bringing Rishyasringa to this country...

The salutation in prostration on the ground is usually performed before Gods or Deities, in reverence. It is called saaSTaanga praNaamam = sa aSTa anga praNaamam , i.e., saluting with eight body parts touching the ground, indicating his absolute surrender to the worshipped.

"On entering the palace princess Shanta is given to Rishyasringa in customary marriage, and then that King Romapada obtained rejoice with a peaceful mind.

" Thus that great fulgent Rishyasringa lived in Anga kingdom along with his wife Shanta, and with all his desires fulfilled and also well worshipped" Thus Sumantra said the legend of Rishyasringa to King Dasharatha.

Thus, this is the 10th chapter in Bala Kanda of Valmiki Ramayana,the First Epic poem of India.

Valmiki Ramayana - Bala Kanda in Prose Sarga 11

 

On the advice of his minister Sumantra, Dasharatha proceeds to Anga kingdom to fetch Sage Rishyasringa and his wife Shanta to his capital Ayodhya.

 

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Minister Sumantra continued, "oh, the great king, I will further narrate all that has been said by Sanat Kumara, the best one among all deities, kindly listen to these favourable words."

Sage Sanat Kumara belongs to the bygone era of Ikshvaku dynasty. Please refer to the account regarding the era-system if ancient India at endnote.

"A king named Dasharatha will be born into Ikshwaku dynasty who will be very virtuous, resplendent and truthful one to his vow." Said Sanat Kumara, the Sage."King Dasharatha will befriend the king of Anga and the king of Anga will beget a fortunate girl named Shanta.

Shanta is said to be the daughter of Dasharatha and given to Romapada in adoption, and Rishyasringa marries her alone. This is what Sumantra says to Dasharatha at 1-9-19.

The son of the king of Anga, the earlier king of Anga kingdom, will be known as Romapada, or also know as Chitraratha, and the highly renowned king Dasharatha approaches Romapada. Then king Dasharatha says to king of Anga "oh, righteous one, I am childless and hence I intend to perform a Vedic ritual. Let the husband of your daughter Shanta, Sage Rishyasringa, preside over that Vedic ritual at you behest, for the sake of progeny in my dynasty.

"On hearing those words of king Dasharatha that benevolent soul Romapada, the king of Anga, considers heartily and agrees to send the one who endows progeny by rituals, namely Sage Rishyasringa his son-in-law.

The words pradaasyate putravantam are read in some translations as 'Rishyasringa who already has a son...' while others read it as 'a sage who endows progeny by putra kameSti ritual...' But in Maha Bharata father Vibhandaka says to Rishyasringa to comeback after begetting a son, which Rishyasringa did not concede. So taking this some say Rishyasringa has a son. But it is generally accepted that putravantam as aahitaagni, Vedic ritualist of eminence, according to: j˜ta putra× k®þõa keþo agnŸn adhŸta... according to shruti scripture.

"On receiving that Brahman, Sage Rishyasringa, at the behest of his father-in-law, that king Dasharatha gets rid of his febrile condition and will accomplish that Vedic ritual, feeling very felicitous in the depths of his heart.

"That king, the desirer of glory, the knower of virtue and the lord of people, namely Dasharatha will be requesting that best Brahman Rishyasringa with his palms adjoined in supplication for the conduct of ritual, for progeny and even for his heavenly abodes, and that king of all the quarters of earth will accomplish those desires from that eminent Brahman Rishyasringa.

Heavenly abodes are dependent on begetting sons: aputrasya gatir n˜sti svargo naivaca naivaca There is no way out [in other worlds] for those without sons... shruti scripture. Hence the request of Dasharatha is that way.

"There will be four sons to king Dasharatha that abound with valour, enrich dynasty's reputation and they will be renowned among all beings." Thus said Sage Sanat Kumara to other sages.

'Sons and Paradise are intimately connected in Indian belief. A man desires above every thing to have a son to perpetuate his race, and to assist with sacrifices and funeral rites to make him worthy to obtain a lofty seat in heaven or to preserve that which he has already obtained.' Gorresio via Ralph T. H. Griffith [1870-1874].

"This way he that ancient and godly Sage Sanatkumaara, who is also Brahma's brain-child like Narada, said this legend in earlier Divine Era, called krita yuga..." thus Sumantra continued his narration to Dasharatha.

Comment: Please refer endnote for yuga / era classification.

" Oh, great king the manly-tiger, he that Sage Rishyasringa be led here on your proceeding in person with staff and transport and on adoring him well personally." Thus Sumantra concluded his narration.

On hearing the word of advise from charioteer, Dasharatha became gladsome and made Sumantra to reiterate to that sage also, for his approval, then Dasharatha travelled to the place where that Brahman Rishyasringa is, along with the inmates of palace-chambers and ministers too.

While the chief priest Vashishta is officiator of all rituals no king can invite another priest to perform something without the consent of the officiating priest. Hence the consent of Vasishta is obtained, after asking Sumantra to reiterate what all was said, to sage Vashishta also. anena pr˜cŸna ®tvik abhyanujñanena na eva anya ˜neya× -- dharm˜k¨tam

On crossing over the rivers and forests slowly and steadily Dasharatha entered that kingdom where that eminent Brahman is there. Then Dasharatha saw that best Brahman who he is nearby king Romapada, andwho is resplendent like ritual fire. Then king Romapada gladdened at heart of hearts paid excellent respects to king Dasharatha procedurally and in view of their friendship. Then Romapada informed the wise sage Rishyasringa about the friendship and relation with Dasharatha, and then that sage worshipped king Dasharatha in his return.

Thus well received by king Romapada, king Dasharatha spent seven to eight days with him, and then spoke this to king Romapada.

"Oh, lord of subjects, your daughter Princess Shanta may go over my city Ayodhya along with her husband Rishyasringa, as oh, king, I am contemplating to perform a great Vedic ritual, indeed." So said Dasharatha to Romapada. So it shall be" said king Romapada agreeing to their travel with king Dasharatha, and addressed these words to that Brahman sage and his son-in-law, Sage Rishyasringa "You may proceed along with your wife."

Here Ralph T. H. Griffith's translation [1870-1874] has that Shanta is the daughter of Dasharatha: 'This king,' he said, 'from days of old / A well beloved friend I hold. / To me this pearl of dames he gave / From childless woe mine age to save, / The daughter whom he loved so much, / Moved by compassion's gentle touch. / In him thy S'antá's father see: / As I am even so is he...

Then Rishyasringa agreed and replied to the king Romapada "So it will be done" and then having been permitted by the king he set forth along with his wife. Those valiant kings greeted each other with thanksgiving palm-fold, and in friendship they embraced each other and gladdened. Then king Dasharatha who set forth to Ayodhya bade farewell to his friend king Romapada, and he firstly sent quick-footed messengers to Ayodhya to inform his citizens about his arrival along with Sage Rishyasringa.

"Let the entire city of Ayodhya be well decorated very quickly, let her streets be sprinkled with water and then swept, let the flags of welcome be hoisted.." Thus, king Dasharatha ordered messengers that are sent beforehand.

Then on hearing the arrival of their king all the citizens felt very happy and readily performed all those works exactly as ordered by their king. Then king Dasharatha keeping Rishyasringa before him entered the well-decorated city Ayodhya amidst the full sounding of conch shells and drumbeats.

Then all the citizens are very happy on seeing that Brahman, Sage Rishyasringa, who is well honoured and being entered into the city by their king Dasharatha, as has been done once by Indra when he entered sage Kashyapa's son Vamana, the dwarfish boy and the incarnation of Vishnu, into heavens, and thus those citizens felt that their human lord Dasharatha vies with divine lord Indra.

The simile of Indra to king Dasharatha is in two ways. Dasharatha ruled kingdom like Indra who rules Heavens. The word Indra karmaNa also refers to the deeds of Dasharatha, in helping the gods' forces combating the demonic forces. Thus the deeds performed by Dasharatha are like those of Indra's. Here Dasharatha is bringing Sage Rishyasringa to Ayodhya. Earlier Indra led Vamana, the dwarf-boy to heavens. Vamana is the incarnation of Vishnu in early ages and after Vamana suppressed Bali, the Emperor to netherworlds, Indra took Vamana to heavens. Thus Dasharatha is like Indra on earth, both by his virtue and deed. Incidentally, Vamana i.e., Vishnu, is the son-incarnate to Sage Kaashyapa, while sage Rishyasringa is the grandson of the same Kaashyapa. Thus Sage Kaashyapa is instrumental to these two incarnations. Through the divine grace of Sage Rishyasringa, the same Vishnu is going to take birth as Rama, while Sage Kashyapa is a grandparent of Rama in this era, and while he alone was Vishnu's father when Vishnu incarnated as Dwarf boy Vamana.

Dasharatha entered the sage into the palace chambers and worshipped him there as ordained in the scriptures, and in bringing the Sage here into his country, king Dasharatha believed that his desired is fulfilled. On seeing her, the broad-eyed Shanta, who came there along with her husband all the ladies of palace derived happiness for the homecoming of their own daughter, as it were.

Shanta thus being admired by all of them, and in an exceptional manner by Dasharatha, comfortably resided there along with her husband, the Vedic scholar Rishyasringa.

The Riwik is not just a reciter of Veda-s but more a director or conductor of whole orchestration of the Vedic ritual, which involves lots of rules, in reciting hymns, in performing deeds and all in their exactness. The whole lots of works that need be performed have the order of precedence like prime, auxiliary or adjunctive in their ordinance. A Ritwik is the elated scholar who keeps track of these activities while other scholars recite hymns as directed by these Ritwik-s. Hence, Ritwik-hood is the highest.

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The Dour Era system of Hindus

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The Four Era system, chaturyuga has the following components: satya yuga or krita yuga 17, 28, 000 years of duration. This is the era of Rama's ancestors of Ikshvaku dynasty, or the Solar dynasty. treta yuga 12, 96, 000 years.[The era is of Rama's near ancestors, again of Solar dynasty 3. dwapara yuga 8, 64, 000 years. This is the period of Epic Maha Bharata with an admixture of Solar and Lunar dynasties ruling. kali yuga 4, 32, 000 years. The present period obtaining from the ruination of Maha Bharata civilisation.

One cycle of the above four eras is called one mahaa yuga and seventy-one [71] of such of the Fourfold Eras mahaa yugaa-s will become one manvantara, Manu-Epoch, the time scale attributed to one Manu, the Supreme Ruler of Mankind. There are total fourteen such Manu-epochs and six of them over in the present manvantara , the time-scale.

The completed Manu cycles are 1.] svayambhu manu , 2.] svaarochiSa manu , 3.] auuttami manu , 4.] taamasa manu , 5.] raivata manu , 6.] chaaksha manu . Presently we are in the Seventh cycle called vaivasvata mnavantara , and there are seven more manvantara -s to come, starting with 8.] surya saavarni Manu, 9.] dharma saavani, 10.] daksha savarni, 11.] rudra saavarni, 12.] brahma saavrani, 13.] rouchya manu , 14.] bhoutya manu.

Such fourteen Manu time cycles will be said to be a Day of Brahma, the Absolute. Ramayana is said to have happened in kR^ita yuga, the second Manu time cycle. The earlier one is satya yuga , in which the ancestors of Rama, descendants of Raghu dynasty, like Saagara, Harishchandra et al, were the rulers, which is called Ikshvaku dynasty.

Thus, this is the 11th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Valmiki Ramayana - Bala Kanda in Prose

Sarga 12

King Dasharatha requests the Sages to conduct the Vedic ritual for which the sages indent paraphernalia, which the ministers are ordered to supply forthwith. This chapter is almost a replication of chapter 8, excepting the inclusion of references to Sage Rishyasringa who by now is available in Ayodhya.

After a lapse some time when spring season has come the king Dasharatha desired to perform the Vedic ritual.

Please refer to endnote for Indian seasons and months for vasanta / spring season.

Then bowing his head before that Brahmana sage Rishyasringa whose is glow is like that of a deity, King Dasharatha verily beseeched that sage to conduct Vedic ritual on his behalf as he wished to beget progeny to maintaining his family line. Sage Rishyasringa who by now is well-honoured by the king said to the king, "So it shall be, let the paraphernalia for ritual be garnered and let your ritual horse be released as a prerogative."

Then King Dasharatha said to his best minister Sumantra, "Let the Vedic scholars and ritual conductors like Sages Suyajna, Vaamadeva, Jaabaali, and Kaashyapa, along with the family priest Vashishta, as well as other Vedic Brahmans that are there, they all be invited swiftly..."

Then Sumantra being a quickest person went quickly and fetched all those Vedic scholars and clergymen. Then the virtuous king Dasharatha having offered due worships to all the sages and saints brought in by Sumantra, uttered these words which are with virtue and meaning, in an impressible manner.

"My mind is tumultuous without quietude for I have no sons... hence I am thinking of performing the Vedic Horse Ritual for progeny... I wish to perform the ritual as enshrined in the scriptures and by strict observances... I wish to get my desires fulfilled through the divine influence of the Sage's son, Rishyasringa...

Then "Splendid, splendid is this idea," said the Brahmana scholars blessing the king. Then Sage Vashishta along with all other important personalities have applauded the idea that has come out of the king's voice, and all those Vedic scholars and clergymen keeping Rishyasringa at helm of affairs said this to the king, in appreciation of that idea.

"Because a virtuous thinking of begetting sons through Vedic ritual has come to you, you will by all means get four sons with boundless valour... let ritual paraphernalia be garnered and let your ritual-horse be released..." The Vedic seers thus blessed Dasharatha.

Then the king is gladdened to hear the blessing advises of the Vedic scholars, and he spoke to the other ministers of his court, with happiness derived from those good words.

The king said to his executives, "As advised by my Vedic teachers, let the paraphernalia for my ritual be procured... let the ritual-horse be released, guarded well by gallant men in its journey... and let religious teachers follow that horse as per tradition... let the ritual place be decided on the northern banks of Sarayu River... let the peace invocations be prevailing and prospering throughout as ordained in the scriptures and tradition... all the kings on this earth would have performed this Horse Ritual, if only they can perform this without a mistake... thus, this is a great and difficult ritual... the Brahma-demons will be hunting for the faults performed in the rituals whereat they can inteject themselves in to the proceedings of the ritual in order to ruin it... further, the performer of the ritual also gets ruined if there were be to be faults... that is why 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 hope you all will organise carefully....

In appreciation of his orders all the ministers replied the king saying "it will be done accordingly..." and indeed they have faultlessly carried out works as ordered. Then all the Brahmans applauded the virtuous king and who is like a Sacred Bull among the kings for his virtuous endeavour of undertaking the Vedic ritual, and with his permission all of them returned from there as they have come.

On the departure of the prominent Brahmans, King Dasharatha sent off those ministers who are still available there for further orders from the king, and then he the great resplendent king has entered his own palace.

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Indian seasons

The Indian yearly time-cycle is two-kind, one on northern solstice and the other southern solstice. And seasons are twelve and every two months is a season, and they are calculated by almanacs basing on the stars position every year. They roughly compare with the following Gregorian months as below:

No.	R^itu	Season	Hindu months	Gregorian months
1	hemantha	Winter	margashiirSa to pouSa	December to February
2	shishira	Cold	maagha to phaalguna	February to April
3	vasantha	Spring	chaitra to vaishaakha	April to June
4	griiSma	Hot	jyeSTha to aashaaDha	June to August
5	varSa	Rainy	shraavaNa to bhaadrapada	August to October
6	sharat	post-rainy	aashviiiyuja to kaartiika	October to December

Thus, this is the 12th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Valmiki Ramayana - Bala Kanda in Prose Sarga 13

 

King Dasharatha requests Sage Vashishta, the Royal Priest to commence works for the Vedic ritual. Sage Vashishta instructs all the concerned about the discipline to be observed in executing the works. Sage Vashishta also instructs the minister Sumantra to invite various kings of other countries, and those kings will be received with great hospitality. King Dasharatha along with his wives takes ritual vow and enters ritual hall.

 

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On completion of one full year another springtime arrived, and then Dasharatha a determined one to beget progeny by performing Horse Ritual entered the ritual hall. 

The performer of such Vedic rituals has to perform preliminary rituals for a period of one year in order to attain eligibility to perform the final one. Here Dasharatha is said to have completed such preludes as he entering into the Vedic ritual hall in the springtime of the succeeding year to the one referred in last chapter.

Greeting and even adoring the Sage Vashishta customarily Dasharatha said these very humble words to him.

"Let my ritual be performed scripturally, oh eminent Brahman, let it be conducted in such a way that no obstacle occurs even in its ancillary functions. You being my very reverent royal priest are friendly and kind-hearted to me, and you alone shall shoulder the burden of the commenced ritual in all good faith and credence." 

Then that reverent Brahman Vashishta said to king, "Whatever that is requested or decided by you, I will see that all of them are materialised accordingly." 

Then Sage Vashishta then summoned and spoke to elderly Brahman scholars, and elderly architects who are all proficient and elderly experts in conducting the construction of the ritual hall etc. Then summoned are the construction supervisors, brick-makers, carpenters, earth-diggers, accountants, and sculptors. So also the actors and dancers are summoned. Thus flawless scholars in scriptures and those men who are well read in Veda-s, are called and he addressed them saying, "Performance of the ritual be organised by the order of the king. Bricks in many thousands be brought quickly and royal palaces as temporary guesthouses be built for the kingly guests, with very many facilities included in them. 

A detailed description of the components of Vedic ritual hall is given at the endnote of next chapter, wherein King Dasharatha enters. Vedic ritual cannot be performed in ordinary households or in small temples. A very large place is selected, as per architectural science, and at its centre a homa kund , an altar of fire will be constructed. This area will not have any roofing so as to let the vapours of oblations of ghee, sandalwood paste and others offered into the fire of altar, get into the atmosphere and thereby to Heavens. Around this altar of fire, huge sheds will be constructed to accommodate thousands of participants and onlookers. Apart from this, mammoth kitchens and dining halls are to be constructed as all of the thousands of participants, who are to be fed as long as ritual is conducted. Some of the many tradesmen are listed in a bird's eye view as above.

"Like that, for accommodating Brahmans hundreds of sanctified houses be built, well endowed and well established with very many eatables, foods, and potables. So also, accommodation is to be given for city dwellers too, in very spacious housing, and severally for the kings arriving from distant places.  

"For horses stables, reposing stalls for elephants, like that great billets for soldiers may be built for those foreign-country dwellers arriving in here on their horses and elephants along with their soldiers. These lodgings are to be arranged with many foods and utilities for the people of this city and for others coming from distant countries, and a very grand food be given in all of them. 

"Food is to be given dutifully treating all of them well but not just illusively, and the people of all the castes shall be well honoured as they would get their due respect, and no disrespect be shown, even when overcome by passion or anger at anyone. Exceptionally respectable are those men and architects that are preoccupied in the works of the ritual as they deserve, and those men involved in these works shall be well-treated with funds and food. 

"Thus, as to how all this be well organised without least negligence, thus you all shall administer in all your cooperation and good spirit." Thus Sage Vashishta spoke to the organisers." 

Then all of them collectively replied to Sage Vashishta "As desired, all the well ordered works will not be neglected in the least, and they will be done as ordered, and not the least of them will be slighted." So said the artisans to Sage Vashishta. 

"Then on calling for Sumantra, Sage Vashishta said these words to him, "Let all those kings of the earth that are righteous be invited, and let all the people from all the kingdoms, say Brahmans, Kshatriya-s, Vyasya-s, Shudra-s be invited in scores duly honouring them." So said Vashishta to Sumantra. 

"You personally invite Janaka the king of Mithila, a valiant one and an advocate of truth, honouring his well and duly bearing in mind that he is a long-time associate of our King Dasharatha, hence I am telling you in the first instance. Thus that King of Kaashi who is always a friendly, affectionate and a cordial one, indeed he shall be invited by you personally. Likewise, King of Kekaya, an elderly, very virtuous, and also the father-in-law of our Lion-King Dasharatha, you personally invite him along with his sons. 

"Romapada, the lord of Anga kingdom and the user of great bow, let that illustrious one be invited well honoured, for he is the friend of our lion-king Dasharatha. Like that King of Kosala namely Bhanumanta, and the King of Magadha, a brave one and a profound one in all scriptural knowledge, let them be honoured well and be invited. 

"And Praaptijna, the king of Magadha, the kind-hearted and best one among kings, be well honoured and invited. Further, taking the orders of King Dasharatha and motivated by those orders, the kings of Sindhu, Sauviira and Sauraastra kingdoms may also be invited. 

"All of the kings of southern kingdoms be invited, and should there be any other friends and other friendly kings on the surface of the earth, they too shall be invited as early as possible with all their followers, relatives through highly illustrious envoys, of course with the orders of our king." Thus Sage Vashishta said to minister Sumantra. 

On hearing that word of Vashishta, Sumantra expeditiously ordered devout envoys to invite all those kings to their kingdom. That virtuous Sumantra became brisk upon sage's words and personally journeyed to fetch all the rulers on the earth. 

All those artisans engaged in ritual works have reported Vashishta, the details of all those ritual works that are accomplished. Then, that satisfied saint and eminent Brahman Vashishta, spoke this way to all of them, "nothing is to be endowed to anyone either with disrespect or deceptively, the deeds done with disrespect will kill the donor and there is no doubt about it." 

Then in some days and nights many kings have arrived taking precious gems with them as gifts for Dasharatha. Then the well pleased Sage Vashishta said this to King Dasharatha "the kings from distant kingdoms have arrived at your behest, oh, tigerly-man, and thse best kings are well honoured by me also as per their status. 

"All the ritual works are also completed by the well coalescent men, thus you may start towards the ritual place that is nearby, to perform your ritual." Said Sage Vashishta to King Dasharatha. All the desirable paraphernalia is arranged and made available everywhere, and it is apt of you see ritual hall that is as though built by your mere wish. 

Thus, on a good day while the ruling star of the day is favourable, King Dasharatha came forth towards the ritual hall according to the advice of both the sages Vashishta and Rishyasringa. 

In undertaking of auspicious works, Hindus watch out for date, day, and the star of the day, called tithi, vaara, nakshatra in accordance with astrological import. In addition to these three are two more yoga and karaNa , which when added together this becomes panchaanga, five-aspects of time, which are essential to verify before conducting any auspicious work.

Then Sage Vashishta and other eminent Brahmans keeping the Sage Rishyasringa ahead of them entered the ritual hall, to commence the ritual works thus. When all have entered the ritual hall as per canons and custom, that glorious king Dasharatha along with his wives undertook vow of ritual. 

Thus, this is the 13th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India. 

Valmiki Ramayana - Bala Kanda in Prose Sarga 14

 

The Horse Ritual of Emperor Dasharatha is started on the banks of Sarayu River. The details of the arrangements for the participants, and visitors along with some aspects of the Vedic Ritual are narrated.

 

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Then after completion of one year and on regaining the ritual horse, the Emperor Dasharatha commenced his Vedic Ritual on the northern banks of River Sarayu.

Comment: In aswametha yaga , a well-decorated horse will be let out with an insignia on its forehead challenging any king to capture it and face the wrath of releasing king. If any one captures the horse, he shall be strong enough to incite a war. Otherwise, the valour and invincibility of releasing king are well established and he may proceed with the ritual proper. Now that the ritual horse released during last year by King Dasharatha has come back without being captured by anyone, thus establishing the invincibility of King Dasharatha, as such he can commence the ritual proper.

Keeping Rishyasringa at the helm of affairs those eminent Brahmans commenced, ashva medha , the Horse-ritual of that noble-souled Dasharatha. Those well-versed conductors of Vedic rituals called ritviks, have started to perform works relating to ritual as per canon and rules, and conducted them scripturally and customarily. On performing pravargya ritual as per scriptures, like that upasada ritual too, those Brahmans have customarily performed all of those other rituals incidental to the main one scripturally.

Then all of those distinguished sages are contended with what they have performed by worshipping gods already summoned, they also conducted early morning savana ritual and its ancillaries as enjoined. The oblations addressed to Indra are well given as ordained, and the flawless king Dasharatha also crushed the Soma creeper to squeeze Soma juice, and thus the mid-day savana ritual has come to pass according to sequence.

Soma creeper is from Sacrostemma Brevistigma of Asclepiadacea family and some other scholars hold the view that it is from Sarcostema Viminalis family.

Like that those proficient Brahmans have also performed the third savana , ritual of that great-exalted soul Dasharatha according to the viewpoint of scriptures. Rishyasringa and other best scholars with their well lettered and intonated Vedic hymns have invoked Indra and other gods to that place. The hotaa-s, invocators, have welcomed the celestials for partaking oblations by singing saama Veda hymns sweetly and harmoniously, and on inviting them with Vedic hymns they have offered oblations to them.

There is no unburnt oblation resulted in that fire-ritual nor even a small mishap slipped in the performance of ritual. Everything appeared canonically correct and hymn oriented. Indeed the ritual is performed in a secure way. In these days of ritual none found there to be weary or hungry, and there is no single unscholarly person, nor any Brahman without at least a hundred apprentices.

Given anytime the Brahmans, servants, sages, and pilgrims are fed with food for their arrival at the place of boarding is unpredictable, and that arrival is dependent on their duties for Brahmans, and by their masters for servants, and for pilgrims that do not have a particular time of arrival or departure.

Some scholars tend to conclude that Ramayana might have been written in post Buddhist period by finding the words like shramaNa etc., the famous wandering Buddhist monk sect. The word shramaNa in Sanskrit means only a pilgrim, and pilgrimage is an ordained aspect of salvation as per Indra is the friend of traveller. Therefore wander - aitareya brahmaNa [VII.33.3] The Buddhist shramaNa -s are the wandering monks in search of converts whereas Hindu shramana-s are pure sanyasi-s wandering for their own salvation.

Elderly people, sick ones, women and children though dining on always thus, no satisfaction to complete the meal is attained for themselves, as the food served is that pleasant.

Or

Elderly people, sick ones, women and children though dining on always thus, there is no satisfaction to Emperor Dasharatha, for it appeared to be too meagre a serving and a lot more is to be served.

"Food be given abundantly, clothing be given variously" are the directives, accordingly the king's men have distributed numerously there at the ritual place. Heaps of foodstuffs are also appearing there, many of them and mountain similar, which is made available customarily, day after day. To that ritual of that great-souled Dasharatha masses of men and women have arrived from different countries, and they are all well-pleased with the sumptuous food and drink supplied.

"The eminent Brahmans have appreciated the food that is prepared by perfect cooking to be relishable, and it is heard as they said, "oh, Raghava, blessed are you for we are satisfied..." Well-decorated men have served food to Brahmans, while others who wore gem-studded and lustrous earrings have helped them. Those eminent Brahmans that are good debaters have debated many intellectual debates to defeat each other, during the gap-periods of ritual works.

Day by day those expert Brahmans have performed all ritual works as encouraged by Vashishta, and others and as contained in scriptures.

There is no scholar without the knowledge of the six branches of Vedas, none who is an unavowed scholar, none who heard learnt less scriptures, and none among the members of the ritual of that king Dasharatha is an inexpert in debating, thus all are scholarly Brahmans.

The six branches of Veda-s are: 1] sikSa - phonetics, 2] vyaakaraNa - grammar, 3] chandas - prosody, 4] nirukta - etymology, 5] jyotiS - astronomy, 6] kalapa - ritual acts.

When the time came to stake wooden ritual posts, six posts of bilwa wood, six posts of khadira wood, and further the same number of posts of parnina wood are staked. One post of sleshmaataka wood and two of devadaaru wood as stipulated are staked. Then the distance between each post is maintained at the length of extended arms.  All of those the posts are made by the authorities on scriptures and ritual scholars, and they are gold-pleated and decorated for the purpose of elegance to that ritual. They are altogether twenty-one posts, each post is twenty-one cubits in height, and each is decoratively clothed with each cloth. Carpenters have carved all the posts well, and built them strongly with octahedral surfaces that are smoothened, and thereby they are implanted procedurally. Those posts draped in cloths and worshipped with flowers and perfumery are irradiant, and they shone forth like the constellation of Seven Sages in the sky.

The Seven Sages is the constellation of stars in the Ursa Major - The Great Bear, and is called sapta R^ishi maNDala . The Indian names of the Seven Sages are 1] atri , 2] angiirasa , 3] pulastya , 4] pulaha , 5] kratu , 6] mariichi , 7] vashiSTha .

The bricks for Altar of Fire are well designed and made according to rules and standard measurements. The Brahmans who are experts in the architecture of laying Fire Altar, by calculating the ritual field with a one-ply rope and decide where and how the that shall be, the Altar of Fire is layered well with bricks in that ritual.

The construction of Fire Altar itself is a ritual, called iSTikaa chayana , where each brick is to be consecrated with hymns. On completion of the layering of bricks to the required shape, i.e., that of an eagle-like platform for a garuDa yaj~na vedi etc., then Holy head bath abhiSeka is performed to the brick-work of the Altar by pouring milk and other sacred liquids to the chanting of Vedic hymns.

That Altar of Fire of that King, the Lion, is layered by expert Brahmans in the shape of an eagle with golden wings, with its size being three folds bigger than the altars of other rituals, thus it has eighteen separators, and fire is laid on it.

The garuDa , the Divine Eagle is the vehicle of Vishnu with an all-pervading vision and fastest wings. He is the only one who once brought amrita, the Divine Elixir, for the release of his mother from slavery. Hence, the Altar of Fire is given the shape of this Divine Eagle, with its wings and tail outstretched, head turned downward, and the eyes looking eastward. yaj~na is also termed as suparNa i.e., su good, parNa winged; carrier of the oblations with his golden wings to heavens. Or its wings are glittering with gold sahasram hiraõya þakalai× prati dinam agnim prokÿati - þruti meaning every day with thousands of gold chips oblate the fire... scriptures say so. So the Altar of fire is glittering with thousands of gold chips sprinkled every day. This altar is laid threefold bigger than the usual one.

In that ritual animals, serpents and birds designated to such and such deities are readied according to the scriptural directives. The sages have arranged those animals that are to be there in animal sacrifices, like horse and other aquatic animals, in that ritual according to scriptures.

Many animals are sacrificed in Horse ritual. But they will be segregated as forest animals and village animals. In them many of the forest animals will be let off by taking them round the fire on to their right in salutation to fire, agni paradakshiNa namaskara. The animals pertaining to village will be sacrificed in ritual. Hence it is up to the priests to decide which is to be retained or let off.

Three hundred animals are tied to the ritual posts, along with the gemlike best ritual horse of that King Dasharatha.

 With great delight coming on her Queen Kausalya reverently made circumambulations to the horse, and symbolically killed the horse with three knives.

Here Kausalya did not butcher the horse as queens do not butcher animals in rituals, but the horse is already sacrificed. It is a symbolical act of queens to pierce with three golden knives like needles. The scripture says that all the eligible wives of the performer of ritual have to pierce that way. sauvarõŸbhi s¨cŸbhi× patnayo× aþvasya asipath˜n kalayanti - þruti / scripture. So all the three queens have performed that symbolic act by piercing that horse, which is already dead, with golden needle-like knives. Govindaraja.

Queen Kausalya desiring the results of ritual disconcertedly resided one night with that horse that flew away like a bird.

Thus, the officiating priests of the ritual, namely hota, adhwaryu and udgaata have received in their hand the Crowned Queen, the neglected wife, and a concubine of the king, next as a symbolic donation in the ritual by the performer, the king.

There will be four officiating priests for these Vedic rituals. 1. brahma , 2. hota , 3. adhvaryu , 4. udgaata , to whom the king has to donate his inner core properties like wives, lands etc. By practice a king has to marry four wives. The four women of the king are 1. mahiSi = Queen, 2. parivR^itti = neglected women, 3. vaavaata = concubine, 4. paalaakali = goblet-maid. The order of donation is that the Queen to brahma , concubine to hota , neglected woman to udgaata , and the goblet-maid to the adhwaryu . Here, though the brahma ritvik is not cited along with paalaakali, goblet-maid, they are implied. The donation is symbolic and later bartering with some valuable items that is redeemed. Govindaraja. There is another way of translating this. For the wording, hastena samayojayan the priests took these wives by hand to bring them in contact with the dead horse.

Then the priest, one with controlled senses and rich in scriptural wealth, took up the omentum [fat] of the horse and cooked it as per scriptures while dropping into the altar of fire to bake as a food to the celestials.

Some more scholars give a non-violent touch to this act and they say that a medicinal plant ,is offered in altar and its smell is smelt. That plant is substituted for omentum of the horse, and the wording is read differently. When the sequence is running on horse and horse's body parts how a medical plant is brought in, is unclear. And some say that a horse will not have omentum according to Vedic texts.

The king Dasharatha smelt the smell of smoke as per time and procedure to cleanse his own sin. Those remaining body parts that horse are there, the sixteen officiating priests have procedurally oblated all of them into fire.

In other rituals the oblations will be offered into sacrificial fire with spoon-like sticks of plaksha tree, but in Horse-sacrifice ritual they are offered through the vetasa creeper, a rattan plant, cane.

The Horse Ritual is to be performed for three days as laid down in kalpa sutra-s, the rules governing such rituals, and by brahmaNa-s, the penultimate parts of Veda-s, and the one performed on the first day is called chatuhSToma ritual. The ritual on the second day is called ukthyam, and the next one performed on third day is called atiraatra. These apart many of the preordained rituals are performed there in that ritual as envisaged in scriptures.

The horse-ritual is conducted only for three days. But Dasharatha got it performed with more variously connected rituals, in all his eagerness to appease gods for progeny.

The rituals called jyothiSToma, aayuSi, and atiraatra rituals are performed. And also rituals of great kind like abhijit, vishwajit, aptoryaama are performed.

As the promoter of his own dynasty that king Dasharatha donated eastern side to hota, western to adhvaryu, and southern to brahma. And to udgaata northern side is given in donation. These were the donations stipulated in that great ritual, ashwamedha, by the Self-Created Brahma from earlier times. On completing the ritual thus that best man Dasharatha justifiably donated those lands to the officiating priests, called ritwiks, to promote of his dynasty.

Thus on giving away the vast expanses of his kingdom he that glorious one born in Ikshvaku dynasty is gladdened, but all the officiating priests said to the king who by now is rid of his sins. "You alone are capable to protect the earth in its entirety, and there is no use for us with these lands, and we are not capable to rule it, either." Thus the priests are addressing the king.

"We are always preoccupied with self-study and teaching of scriptures, oh, king, thus you may give us something else in barter, any modest thing.  Let best gems, gold, or cows or anything else that is available you may give us, what is the use of these vast expanses to us." So said the scholars.

The king Dasharatha, the lord of people, thus requested by the scholarly Vedic Brahmans gave them millions of cows, ten of ten million gold coins, and the silver four times thereof.

Silver is prohibited for donation in such rituals, but here it is being given as barter for the lands earlier donated, hence it is an acceptable item.

Then all those officiating priests collectively gave that wealth to sage Rishyasringa and to the enlightened sage Vashishta. Then all of those Brahmans are well satisfied at heart and distributed among themselves the wealth passed on by Rishyasringa and Vashishta, and then they said, "We are highly gladdened." Then to the other Brahmans who arrived there to see the ritual, King Dasharatha sincerly donated ten million gold coins. That descendent of Raghava dynasty gave an excellent hand ornament to someone who is an impoverished Brahman and who is beseeching.

While those Brahmans are becoming happy then that king and the patron of Brahmans venerated them dutifully with his senses fluttering with happiness. Then that benevolent and valiant King Dasharatha prostrated on ground venerating the Brahmans, and the Brahmans too chanted various blessing hymns on that prostrating king.

The blessings are also Vedic hymns and particular parts of Vedic hymns are chanted for particular occasion called aashiirwachana hymns. To date this practice is continued where a Brahmin priest is commissioned to perform even a domestic ritual. In effect, it shall be construed that these are not the blessings of the Brahmin priests who are chanting, but it is the blessing of Veda itself.

Then that king is gladdened at heart for the successful achievement of the completion of that excellent ritual that removes sin and that leads to heaven as well, and that which cannot be undertaken by many of the best kings. Thereafter king Dasharatha said to sage Rishyasringa thus, "oh, sage with best vows, you alone are eligible to perform the ritual for the expansion of my dynasty."

That best Brahman Rishyasringa saying yes to the proposal, said this to king Dasharatha, "oh, king, there will be four sons to you that ennoble your dynasty. On hearing the sweet words of Sage Rishyasringa, he that king of kings Dasharatha went into a state of ecstasy and venerating that great soul, Rishyasringa, again said this to him.

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yajna - the Vedic Ritual

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Vedic yajna-s are the rituals of many kinds. Mainly there are 21 types of these yajna-s, 1] sapta paaka yajna-s are 7; 2] sapta havir yajna-s are 7; 3] sapta soma yajna-s are 7. Apart from these rituals, there are rituals for the overall development of society at large, called abhyudayaka yajna-s and under them categorised are: 1] ashvanmedha, 2] raajasuuya, 3] paunDariika, 4] bR^ihaspati sava, and some more are there. These grand scale rituals require a great patronage and support, not only of money but also of a variety of paraphernalia that go into the ritual. Hence only kings and emperors of yester years could conduct them.

The yaaga shaala The Hall of Vedic ritual will be erected with platforms containing areas 1] yuupa stambha-s wooden posts to which the animals are tied. There will be 21 such posts, staked in the Vedic ritual hall, along with a half post staked near at the main altar; 2] uttara vedi, posterior platform; 3] dasha pada, platform for scholars; 4] havirdhaana, place for oblatory paraphernalia; 5] sadas, place for assemblages; 6] agnihotra shaala, place of sacrificial fire; 7] vedi, main Altar of Fire; 8] patnii shaala, place for the wife / wives of the performer and other females. The main activity of the ritual is around the vedi, the 7th item as above, where a garuDa vedi, an Eagle shaped Alter of Fire will be constructed with bricks, where the brick laying and paving itself is a ritual, called iSTikaa chayana . Into this yajna vedi, Altar of Fire, all the oblations are poured.

The Hindu temples will be built in accordance with the layout of yajna shaala, since the daily puuja, at home or in a temple, is a micro-yajna, equable to Vedic Ritual itself. The layout of the temple is comparable to the above layout of yajna shaala .

1] dhavaja sthambha, flag post; 2] bali griha, sacrificial house; 3] bali piiTtha sacrificial platform, where usually the fruits, coconuts, prasada, food items etc., are presented to the deity firstly, before the devotee partakes them, as a kind of sacrifice; 4] havirdhana, preparatory places for havis, the food for sacrifice, usually in north-east or south-west corners; 5] mandapa open hall, where Vedic recitations are chanted; 6] garbha griha, sanctum sanctorum, in this there are two places one is, 7] pratishtha, the place where the picturesque idol is installed, and the other, 8] shakti sthaana, where the power of the installed deity will be installed, in the form of an yantra, a geometrical layout or other form. [For more information, please turn to The cultural Heritage of India, Vol IV, Religion.]

The next epitome of yajna, is human body. It is said that deho devalayaH proktaH ‘human body itself is a temple...’ The above places of Ritual Hall or a Temple are located on body as this: 1] sthuupi [kalasha], the top most golden pot of flagpoist of temple; 2] mahaa nashi the right nostril and kshudra nasi, left nostril; 3] shikhara, temple tower; 4] ghaTa, neck like structure; 5] prastaaram, shoulder like structure of temple; 6] paada, trunk of temple; 7] adhiSTaana, elevation; 8] upa piiTha, secondary seating. This is compared with human body as: Item 1] to human pate with hair-locks; 2] eye - on right and nose on left [for humans have one-eyed vision of God, where God is Omniscient; 3] face; 4] neck; 5] shoulders; 6] arms; 7] leg and thigh; 8] foot.

‘A temple is not a home of god but it is the form of god... the temple layout is the extended form of the rhythm of the innerspace of humans, called dahara aakaasha similar to cosmos of the universe...' [cf. What is a temple? What is its significance? Ganapathi Sthapati, Vaastu Vedic Research Foundation, Chennai, India.] Thus human body itself is identified with the temple, and the temple in turn with Vedic yajna shaala , and therefore it is said to keep the body clean and mind pure... which again is a Vedic import.

The grand scale yajna-s as described in these epics like Ramayana and Maha Bharata are non-existent. But in recent times, such types of yajna-s were conducted on two occasions, once in 1975 and again in 1990. Here are some excerpts from The Indian Express, daily newspaper, published during May 1990: ‘Prof. Frits Staal, with financial assistance from several American funding agencies including the Smithsonian Institute and the Rockefeller Foundation, organized the agni chayana ritual in 1975. In spite of innumerable hurdles, Staal succeeded in persuading the elderly nambudri-s [scholarly priests of Vedic lore] to put together a team of ritualists old and young, give them through training, hold rehearsals for several months and finally put up performance for filming and documentation. Staal followed this up with the publication of his book called Agni ...'

Readers who are interested to know more about yajna, the Vedic ritual, may please look for the works of Prof. Frits Staal, Indologist, at whose instance such rituals were conducted in Southern India. The two-volume book of Prof. Frits Staal: AGNI: The Vedic Ritual of the Fire Altar, running over some two thousand pages. Another book is The Mantra, which is an attempt to analyse the Vedic Hymns, published by State University of New York Press, State University Plaza, Albany, N.Y., 12246, also now available with Indian Book Centre, Delhi

According to Staal, a Vedic ritual is very different from a health cure, a psychoanalyst session, an anthropological meeting or a religious service. Staal maintains that a Vedic ritual follows its own principles and leads a life of its own. He points out that a Vedic ritual requires very detailed and specific knowledge. He estimates that the extent of specialised knowledge needed to put the sacrificial altar together ritually is on a par with the extent of technical knowledge required to build an aeroplane. ‘The bird shaped altar is in fact a kind of aeroplane…’ says Stall ‘only it takes off in a different way…’ Scientific evaluations were also made on the changes occurred on physical and metaphysical levels on the individuals who performed the ritual, by experts from Canada and in association with Prague Institute of Czechoslovakia. Kirlion photography was also undertook by Mrs. Rose Mary Steel from London to record aura or the Electro-magnetic radiation around the human organism and hundreds of pictures of not only the performers but also of the visiting people and of their finger tips are recorded.

Usually at the end of any Vedic ritual the Hall of Ritual, a thatched shed, will be put to fire. This called puurNa aahuti, complete oblation into fire. And then a rain occurs. It used to rain every time when the ritual is totally offered as an oblation into fire at the conclusion of such a ritual. ‘The association between the yajna and rain is indelible. Did it rain on [the day of puurNa aahuti ] i.e., May 9, 1990? It did...’ The Illustrated Weekly of India, May 27, 1990.

Thus, this is the 14th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India. 

Valmiki Ramayana - Bala Kanda in Prose

Sarga 15

 

King Dasharatha commences the putrakaameSTi ritual aiming to beget progeny, under the aegis of Sage Rishyasringa. The celestial beings gather to receive the oblations offered in the Horse Ritual conducted by King Dasharatha. They are perturbed at the atrocities of Ravana, and request Brahma to think for a way to eliminate Ravana. Vishnu arrives there and pacifies Brahma and other celestials with an assurance that he will incarnate as human to eliminate Ravana.

 

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That intellectual sage and one proficient in Veda-s Rishyasringa contemplated for a while, and gaining indications as to which ritual is to be performed, then said the king.

"I will procedurally conduct the ritual contained in the preamble of adharva-veda with procedural hymns, called putra kaameSTi i.e., the ritual that bestows sons, for your benefit. Then that resplendent Sage Rishyasringa commenced that putrakaameSTi ritual, offering oblations into sacred fire with ritual acts meticulously contained in hymns.

Then the deities along with celestial beings, siddha-s, i.e., the souls that obtained salvation, and also other esteemed sages who by now are the residents of Heavens have duteously assembled in the firmament to receive their part of the oblations.

These celestial beings having attained salvation and living in their heavenly abodes do not re-enter these mortal worlds. They assemble in their cosmic zone, up above the Fire Altar of the Vedic ritual whenever a yajna is conducted on earth, to receive oblations.

Those deities who procedurally assembled there in that congregation then spoke to Brahma, the creator of worlds.

"Oh! God, the demon named Ravana is torturing all of us with his intrepidity, as you have blessed him, and we are unable to control him. You have given boon to him appreciating his ascesis and oh, god, with high regard to that boon of yours we are tolerating all the cruel acts of Ravana from then onwards

Hindu mythology has no devils, but has only raakshasa-s, who can hardly be called demons, either. Not all the raakshasa-s are evil-doers. Some of the raakshasa-s are the fallen angels who take birth as mortals. They have their Vedic education, and they perform Vedic rituals and penance etc., thereby they get the patronage of any one of the gods among the Hindu Trinity, viz., Brahma, Vishnu, and Shiva. On attaining the cherished boons, they suddenly revolt against their own patron deities and commence the atrocities only to conquer the Heavens, knowing well that they cannot be attained with a mortal body. In order to snub the upsurge of such violence or the unnatural ascension to Heaven, the deity who gave the boons seeks the help of any of the other two of the Trinity. Then one from the Trinity will take birth as mortal, as an incarnation of god on earth. Usually Vishnu incarnates himself to eradicate the evils created by the intrepid raakshasa-s.

Here the celestials bring in a preamble for Vishnu's incarnation as Rama and thus the topic of Ravana occurs in this chapter of Ramayana. Ravana need not be taken as an evil spirit, devil, hobgoblin or a monstrous being. He is said to be a Brahman well versed in all Vedas, musicologist, and a great king of Lanka, with unlimited riches, and very many of his clansmen with their vast dominions, and what not. Though Brahma and Shiva bless Ravana with boons, Ravana flouts all the norms in conquering Heavens in which course he did not hesitate to torture anyone who becomes his personal hurdle or hindrance. Hence it is inevitable for the Trinity to curb Ravana's atrocities, and Vishnu will now be requested by all the deities to incarnate himself on earth. As such, the expression of the word "DEMON" may not always be taken as an ugly and monstrous looking devil or Satan, as per the usual religious conceptualisation of evil.

In Hinduism evil is not a separate entity from humans, but available in the same personification and resides along with virtue, like the two sides of a coin. These raakshasa-s are also mortals, extraordinary beings with extraordinary powers like god incarnates. But, with wickedness in their will, monstrosity in mind and a conqueror's ambition in their heart, they are rendered themselves as demons.

"That malevolent Ravana is tormenting all the three worlds, hating the functionary deities of cosmos, and always desires to assail Indra, the king of all the functionary deities of universe.

There are eight functionary gods for cosmos in Hindu mythology that keep the cycle of natural law going. Each one is assigned with each of the eight sides of the universe along with a natural function. They are: 1] Indra, Heaven : East, 2] agni Fire-god : southeast, 3] yama Death-god : South, 4] naiR^iti Demon-god : southwest, 5] varuNa Rain-god : west, 6] vaayu Air-god : Northwest, 7] kubera god of wealth management : North, 8] iieshaana god of bliss : Northeast. The governance of all these deities is Indra's function, since he is the presiding deity of Heaven.

"That invincible one is further self-conceited by the boons you have accorded, and he is overbearingly torturing the sages, celestial beings like yaksha-s, gandharva-s, asura-s, and like that even the Brahmans.

The sura and a-sura nomenclature is the one that is commonly found in Vedic literature. sura is a celestial being and asura is its antonym, usually referred as a demon. Here it is not so because there are many asura-s who made their abode in heaven, like Rahu, Ketu, and others who attain salvation in this mortal life. Even Ravana came from Heaven, and returns there only at the end of the war with Rama. Thus a-sura-s are not earthly demons but celestial beings of a kind like other demi-gods, namely yaksha, gandharva, kinnara, kimpurusha etc.

"The Sun-god will not verily parch Ravana, the Air-god will not puff at his sides, and on seeing Ravana, the lord of the undulating waves, namly the ocean will not pulsate either.

And ocean hides those undulating waves from Ravana for the waves are his wives whom Ravana may abduct as in the case of Seetha.

"Thereby, there is a great panic for all of us from that demon with an awesome look, hence oh, god, it will be apt of you to give a thought for his elimination.

When all the deities spoke to Brahma thus, he thought for a while and then said "Aha! The idea to kill that evil-minded Ravana is discerned.

"Ravana said while seeking boon that, 'I shall not be killed by gandharva-s, yaksha-s, or by gods, or by other demons...' and I also said 'so be it..." That demon did not express about humans then with his disrespect to them, and evidently his death does not occur otherwise." So said Brahma to gods. On hearing Brahmathe explaining himself , then all those gods and great sages became adequately happy.

In the meanwhile the great resplendent Vishnu, the Lord of the Universe, arrived there mounted on his Eagle-vehicle Garuda, handling conch-shell, disc, and mace in his three of four hands, clad in yellow-ochre robes, wearing golden bracelets, and while best gods eulogised him, and his arrival there is like the arrival of sun mounted on black cloud to accord the gratuitous gift called the rain.

Vishnu is a four handed deity. He handles a Divine Lotus suggesting that he is the creator sR^iSTi karta. An ever-cycling disc called sudarshana chakra is handled symbolising his ever-lasting dynamism. He is the maintainer of that continuous dynamism of already created Universe sthithi karta. A mace called kaumodakii for bludgeoning enemies as he is the eradicator of evil samhaara karta, and a conch-shell called paanchajanya which produces the sound of Om, listening to which salvation, mukti, is achieved by the true devotee. The sound of the same conch shell gives out an unbearable sound in respect of enemies. He is entered here without a lotus in hand. That means there is no need for a creation afresh. The other items he is handling are enough to deal with Ravana. If the Lotus is not handled that hand is taken as a blessing hand, abhaya hasta. And now he is giving that a + bhaya no fear, an assurance, to all gods.

The expression that Vishnu has come on his eagle-vehicle has a cross-reference to the previous chapter's garuDa yajna vedi , Eagle-shaped Altar of Fire that is laid by priests of Dasharatha. It will be laid so with assumption that Garuda, also called suparNa, the Divine Eagle will fly in to transport oblations. The Vedic ritual is also called su parNa, the golden winged, or great winged vehicle to conduct oblations. And the eagle-vehicle of Vishnu is the quickest carrier of oblations to the deities specified in Vedic hymn. Here this Garuda has already carried the oblations offered by King Dasharatha to the chanting of Vedic hymns by Sage Rishyasringa to Vishnu. So Vishnu is now coming mounted on the same meritorious carrier, namely Garuda. Secondly the simile of Sun's coming mounted on a black cloud has some thing to do with yajna. A silver cloud is no value in giving rains. The rain has got an inseparable combination with Vedic ritual. Since the ritual of Dasharatha is going to fructify the rainfall is due on earth. Hence, the sun on collecting all the merits called the rituals of Dasharatha, in the form waters is coming riding on a black cloud to shower rains. Hence Vishnu and Sun both are ready now shower their graces. Vishnu will shower grace by eradicating the evil called Ravana, and the sun by showering the gratuitous and cooling rains.

Vishnu having met Brahma stood there contemplating, and then all of the gods on bowing down and offering prayers addressed Vishnu.

"Oh! Vishnu, desiring prosperity in all the worlds we nominate you to become the son of the ruler and lord of Ayodhya, namely Dasharatha, who is a virtuous one, renowned one and one whose resplendence equals that of the sages, and oh, Vishnu, through the wives of such a king Dasharatha, who are in similitude with the hrii, the virtue, shrii, the affluence, and kiirti, the glory, you have a fourfold transformation and take birth as their son.

These three hrii, shrii, kiirti are the daughters of Daksha Prajapati in their earlier births. The hrii is hR^illekha , virtuous disposition - which Queen Kausalya has, and who begot Rama. The shrii is shriikaara , the affluence of everything, which Queen Sumitra has, by which alone she magnificently and unhesitatingly advises her son Lakshmana to go along with Rama to woods. And the third, kiirti, the glory, and the glory of Kaika is well known. The position of this epic minus Kaika can be imagined, thereby her glory, may it be negative, that may be imagined.

"Oh! Vishnu, on your taking birth as human through the wives of Dasharatha you eliminate Ravana in war, who has become exacerbating and thorny to all worlds, and who is otherwise not eliminable for gods.

"He that preposterous demon Ravana with his invigorated doggedness is torturing gods along with eminent saints, gandharva-s, and siddha-s. He that furious one with his insolence is knocking down sages from their celestial abodes, and like that he is knocking down the gandharva-s and apsara celestials too from the heavenly gardens Nandana, where they will be taking delight. We the celestial beings like siddha-s, gandharva-s, yaksha-s along with sages have actually come for his elimination, and thereby we seek shelter in you.

"Oh, enemy tormentor, oh, Vishnu, you are the ultimate recourse for all us in eliminating enemies of divinity, hence you make up your mind to take birth in human world." The gods appealed to Vishnu that way.

When the god of gods Vishnu, the supreme one among deities, one who is revered by all worlds is eulogised this way, then he spoke to all of those celestials that abide in the righteousness and that are in the assemblage, keeping the Forefather Brahma at their helm.

"Get rid off the fear, let safety be upon you, on eliminating that cruel and evil-minded Ravana 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, I will then reside in human world ruling this earth for eleven thousand years." Thus Vishnu assured the gods.

On giving boon to all gods in that way the kind-hearted god Vishnu started to think about the instituting base for his birth in human world. And then that lotus-petal-eyed one agreeing to manifest himself in fourfold way is predisposed towards Dasharatha to be his father.

There is a great lot of discussion whether Vishnu made himself fourfold as Rama, Lakshmana, Bharata an Shatrughna, or he himself incarnated along with his main ingredients like conch shell, disc, mace as those three brothers. This verse says that he 'made himself, or agreed to make himself as fourfold.' Even then, there are discussions that Rama is a 'full incarnation' puurNa avataara as the Supreme is indivisible - on one account. And his brothers cannot be reckoned as his incarnation – as they become parts of the whole but not the 'whole' itself he did not divide himself – on the other account. And the tradition believes that Vishnu did not divide himself but incarnated in one piece, where his brothers are his paraphernalia. There is no unanimity on this, as yet.

Then all the groups of gods, sages, gandharva-s, with rudraa-s, and apsarasa-s, extolled Vishnu with prayers of divine exposition.

Vishnu in early times killed a ghastly demon called Madhu and his brother Kaitabha, hence He is also called Madhusuudana. This is one the thousand names of Vishnu.

"Oh! Vishnu, he that fiery one is uprising furiously with his heightened arrogance, and he is a fright to sages and a thorn in the side of hermits, and he is the hater of Indra, hence we pray you to redeem that Ravana. On eliminating that furiously vainglorious Ravana with all his forces and with all his kinsmen neutralise the pandemonium created by him in all the worlds, and for a long time to come you get rid of your febrility, and you please return to your heavenly abode, namely your blameless and faultless Vaikuntha.

Thus, this is the 15th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Sree Valmiki Ramayana

courtesy from

Sree Brahmasri Desiraju Hanumanta Rao ji

and  Sreeman Brahmasri K M K Murthy ji

 I Humbly bow to the  lotus feet of both of them

for the collection