Dhruva Jnanam

(For Children)

Dhruva Jnanam

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Lesson 2

Greatness of Ayōdhya

Situated on the banks of river Sarayu, a great kingdom

named Kōsala affluent with grains, riches, and all aspects of

advanced human life flourished

with the city of Ayōdhya as its

capital. The city has well devised

highways that are always kept

clean and wetted with water,

beautiful interiors, highly

effective defense, and other systems in-built. The city and

its dwellers are so prosperous and generous too.

Ayōdhya, as the name indicates, is an impenetrable one for

trespassers, or for any invaders. It has impassable and

profound moats. The city is abounding with horses, camels,

elephants, and cows.

Ayōdhya is encompassed with Vēdic scholars who always

worship the ritual fire by enkindling the three kinds of

ritual-fires continuously. Virtuous Brahmin scholars proficient in Vēdās and their six

ancillary subjects who always abided in truth and are in similitude with great sages enrich

the divinity and serenity in the atmosphere.

Moreover, none can see a lustful person, or a miser or a cruel one or a non-believer

anywhere in that city of Ayōdhya, for there are no such persons. None is there without

earrings, headgear, or garlands, none is an enjoyer of lowly things, or misses regular oil-

baths, or with an un-creamed body with sandalwood paste or with other body cream, or

with an unperfumed physique.

Maharṣi Vālmīki describes that the citizens of all castes and creeds are exuberant, virtuous,

faithful, learned and adept in one’s own trade and profession. They are satisfied with their

own riches. They have no greed. They advocate truthfulness alone. They all exercise self-

control over mind. They all have impeccable and illustrious character.

Ministers and Council of Daśaratha

Emperor Daśaratha of the Sun (Sūrya) dynasty was ruling over the land like Indra over the

heavens. He is assisted by eight ministers who are highly educated, thoroughly

professional, virtuous, kind to people, truthful, loyal to king and country, and above all well

versed in all the sciences of polity, finance, warfare, and administration.

Ayōdhya in Vēdās

This is among one of the seven

cities that grants salvation i.e.

Mōkṣa. Ayōdhya is another

name for the Supreme abode of

Nārāyaṇa. Ayōdhya also

connotes the ‘Dahara Ākāśa’.

Though the divine city of

Ayōdhya was constructed by

Vaivaswata Manu as mentioned

in Rāmāyaṇa, this city existed

even from the very first

Manvantara itself. This is the

land of Rāma ever since.


His ministers never speak untruthful words in anger or in greed or for monetary reasons

either. There is nothing unknown to them, even a little, in their own country or in the

others either, or about everything that is happening or has happened, for they rigorously

administer a very efficient and trustworthy network of spies. They are even ready to punish

their own sons if found to be guilty whereas they are not pushing to torture even an

unfriendly person unless proven blameworthy and there is no other way out in the interest

of the country and the welfare of the subjects.

Two venerable Maharṣis of eminence, Vaśiṣṭa and Vāmadēva, are religious ministers for

Daśaratha. They are authorities in all Vēdic rituals. Apart, Daśaratha also has the fortune

of receiving counsel from Maharṣis such as Jābāli, Gautama etc. who have been guiding

their family since many generations.

All the ministers are well versed in scriptures. They shun bad deeds, skillful in their duties,

and regulated their senses. Those great souls are affluent. They are knowers of all sciences.

They are firm and courageous. They are true to their word. They are patient, non-malicious,

tolerant, and kind.

Daśaratha, the resplendent and admirable king, ruled the world from that city with silenced

enemies, like the moon governing the stars.

Daśaratha makes arrangements for the rituals

To him, to such an effectual and virtuously great-souled King Daśaratha, a dynasty-

enriching son is not begotten, though his heart is burning to beget children. Despite all

the pleasures, riches, fame, and glory, Daśaratha was anxious to further his lineage. Hence,

he decided to perform the ritual ‘Aśwamēdha’. He ordered his minister Sumantra to fetch

all his counsel. Upon their arrival, he received them with due honors and announced his

intention to perform the sacred ritual ‘Aśwamēdha’ to obtain progeny. Everyone present

rejoiced at this decision and blessed him that he would have his desires fulfilled.

Daśaratha then ordered his ministers to procure all that is required for such an elaborate

ritual and arrange all the paraphernalia without any fail or scarcity. Sumantra then narrates

the story of Maharṣi Ruṣyaśrnga and exemplifies his efficacy. Further, he also narrates that

he once heard from Brahma Mānasaputra Sanatkumāra that Daśaratha shall be blessed

A king should keep intellectuals near to him

Maharṣi Vālmīki here provides an extensive description about both the political and

religious ministers of emperor Daśaratha. Time and again, Maharṣi Vālmīki mentions

about the truthfulness and immaculate character of Daśaratha’s counsel. This shows how

important it is for a king to be surrounded by intellectuals who are not only loyal to him

but also are patriotic and interested in the welfare of the subjects. Maharṣi Vālmīki also

emphasizes that none who has proximity to emperor Daśaratha is a non-believer.


with virtuous progeny after he performs the necessary Vēdic rituals under the supervision

of Maharṣi Ruṣyaśrnga.

Overjoyed at this, Daśaratha proceeded to Anga kingdom ruled by his friend Rōmapāda

and invited Maharṣi Ruṣyaśrnga to Ayōdhya to perform the said ritual.

Later, the king said to his executives, ‘As instructed by my Vēdic

teachers, let the paraphernalia for the ritual be arranged. Let the

ritual-horse be released and guarded well by gallant men. Let

religious teachers follow that horse as per tradition. Let the ritual

place be readied on the northern banks of Sarayu River. Let the

peace invocations be prevailing and prospering throughout, as

ordained in the scriptures and tradition.’

He further said, ‘This ritual shall be conducted faultlessly till

its conclusion, and with absolute adherence to the

scriptures. Since all of you assembled here are efficient ones

in conducting such rituals without faults, I want you to

organize everything carefully. Make sure none leaves

unhappy. Food should be provided dutifully treating everyone with dignity and

care.’

Daśaratha ordered his courtiers to swiftly proceed to all countries and invite the kings to

grace the occasion and told them to make necessary arrangements for their welcoming,

boarding, and other services entitled for all kinds of guests attending the ceremony along

with all their entourage.

Daśaratha performs Putrakāmēṣṭi and Aśwamēdha

After having delegated the responsibilities thus, the king took the necessary initiation and

entered the sacred ritual hall along with his wives Kausalya, Sumitra, and Kaikēyi.

All the rituals as stipulated in the scriptures are performed with utmost devotion and

austerity under the able guidance and supervision of Maharṣi Vaśiṣṭa assisted by the retinue

of many other Maharṣis.

None among the members present in the ritual of Daśaratha is an inexpert in performing

religious duties. There is no scholar without the knowledge of the six branches of Vēdās.

All of them are avowed scholars. There is none who learnt less scriptures. There is no Vēdic

scholar present in the ceremony who is either unhappy or does not aspire the welfare of

Daśaratha.

The bricks for the ‘Altar of Fire’ - Yajña Vēdika - are well designed and made according to

rules and standard measurements. The Brahmins who are experts in the architecture of

Rituals, Ceremonies, and

Desired Results

Any ritual performed with

strict adherence to scriptures

yields definite results. This is

proven many times even in

recent times. Unbounded faith,

austerity, devotion, and above

all veneration towards the

stipulations mentioned in the

scriptures is essential.


laying Fire Altar calculated the dimensions of Yajñaśāla, Vēdika and other aspects and

consecrated the bricks and constructed accordingly.

Later, Daśaratha performed many rituals. Per the tradition, he

donated the eastern side of his empire to Hōtā, western side

to Adhvaryu, southern side to Brahmā, and northern side to

Udgāta. The priests later told that the emperor himself is capable

of guarding the vast earth and protecting the hordes of subjects

ensuring their welfare and safety. They also conceded that their

primary duty and occupation is to learn, teach, and practice

scriptures. Hence, upon their advice, Daśaratha gave them

millions of gold coins, silver, cows, and other items in exchange

for the empire.

Maharṣi Ruṣyaśrnga then initiated the proceedings to perform

Putrakāmēṣṭi. All the gods assembled there to receive the

sacrificial oblations.

Gods, Rṣis, and Brahma pray Viṣṇu

The assembled gods spoke to Brahma thus, ‘O God! As you know,

we all are tormented by the wicked Rāvaṇa. He became invincible

due to the boons bestowed by you. He is controlling the Lords of

the Quarters. He is assailing pious Rṣis disturbing their tapas,

destroying their hermitages, thereby making them devoid of

peace. All the other celestial beings such as Yakṣās, Gandharvās,

and others are tortured beyond limits. His control over the nature

to make it function against the laws of universe is unbearable. The

Sun can neither parch nor Air-god can puff. Even the ocean shall

not pulsate. It is time for you to show us the direction for his

elimination.’

Brahma thought over and said, ‘His elimination is certain. In fact,

he himself paved the way for his

destruction. When asking boons of me,

he asked for invincibility over celestials,

but not over humans with carelessness

and disrespect towards them.’

In the meanwhile, the great resplendent Viṣṇu, the Lord of the

Universe, arrived there mounted on Garuḍa, holding conch-shell,

disc, lotus, and mace in His four hands, clad in yellow-ochre robes,

and wearing golden bracelets. His arrival is like the arrival of sun

Typical Nature of Asurās

Anyone wishing something

against the law of nature is an

‘Asura’. They would want to

reverse established practices in

universe, live longer than

allowed by nature, and

perform actions that disturb

the harmony and balance

present in the universe.

Why God gives boons to

such individuals?

Because, some individuals are

wicked and do not want to

follow the laws of nature, God

does not do so. He still rewards

them for their austere and

rigorous tapas by bestowing

boons on them. If they stay

humble and are within the

limits following the laws of

nature, there is no harm. But, if

they become puffed with pride,

violate Dharma, turn wicked,

and harm Dharmic people,

God definitely punishes them

not in the form He gave boons,

but in some other form.

Because, He is formless, He

can take any form He wants.


mounted on black cloud to accord the gratuitous gift called the rain. All gods eulogized

and prayed to Him, ‘O Supreme Lord! We all request you to take birth as the son of this

noble emperor Daśaratha to destroy the tormentor of this earth Rāvaṇa.’

Viṣṇu assured the gods – ‘Get rid off the fear. I shall eliminate that cruel and evil-minded

Rāvaṇa who became dreadful to deities and sages, along with his sons, grandsons, friends,

cousins and relatives, ministers and forces too, in war for your welfare. Later, I shall reside

in human world ruling this earth for eleven thousand years.’ He chose the valiant, devout,

and kind Daśaratha to be His father.

Brahma told all the gods to be born in different Vānara clans to perform their respective

role in the play of divine incarnation of Viṣṇu.

Birth of Rāma, Bharata, Lakṣmaṇa, and Śatrughna

Meanwhile, the Putrakāmēṣṭi ritual of Daśaratha came to an end. There emerged

‘Yajñapuruṣa’ carrying a golden vessel. He spoke to

Daśaratha thus, ‘Know that I’m sent by the Prajāpati.

Propitiated by your rituals, here is the vessel containing the

pāyasam. Give this to your wives and they shall become

mothers of brave, kind, and glorious sons.’

Daśaratha became happy like a pauper receiving enormous

wealth. The king then gave half of the dessert to queen

Kausalya, and he gave half of the half, i.e., one fourth to

queen Sumitra. And to Kaikēyi, he gave half of the

remaining half, i.e., one eight of the dessert, with a desire

to beget sons. Then, thinking for a while, he gave the remaining, i.e., one-eighth portion

again to queen Sumitra. Thus, the king distributed the dessert to his wives differently.

On completion of the ritual, six seasons have passed by.

tatō yajñē samāptē tu rtūnāṁ ṣaṭ samatyayuḥ |

tataśca dvādaśē māsē caitrē nāvamikē tithau || - Bāla Kāṇḍa Sarga 18 Ślōka 8

nakṣatrēditidaivatyē svōccasansthēṣu pancasu |

grahēṣu karkaṭē lagnē vākpatāvindunā saha || - Bāla Kāṇḍa Sarga 18 Ślōka 9

prōdyamānē jagannāthaṁ sarvalōkanamaskr tam |

kausalyājanayadrāmaṁ sarvalakṣaṇasanyutam || - Bāla Kāṇḍa Sarga 18 Ślōka 10

viṣṇōrardhaṁ mahābhāgaṁ putramaikṣvākunandanam |

lōhitākṣaṁ mahābāhuṁ raktauṣṭhaṁ dundubhisvanam || - Bāla Kāṇḍa Sarga 18


Ślōka 11

Then in the twelfth month, Chaitra on the ninth day i.e. Navami tithi when the ruling star

is Punarvasu, for which Aditi is the presiding deity; and when five of the nine planets - Sun,

Jupiter, Mars, Venus, and Saturn are in ascendant positions, and three of those are in their

respective houses, when day is advancing, Queen Kausalya gave birth to a son with all the

divine attributes like lotus-red eyes, lengthy arms, roseate lips, voice like drumbeat, and

who took birth to delight the Ikṣwāku dynasty and adored by all the worlds. Kausalya shone

with unparalleled effulgence as Aditi shone when She gave birth to Indra.

Queen Kaikēyi gave birth to Bharata on the tenth day when

the star is Puṣyami, while queen Sumitra gave birth to

Lakṣmaṇa, and Śatrughna on the eleventh day when the star

is Āślēṣa respectively.

The celestial singers sang melodiously, dancing parties

danced, divine drums sounded auspicious notes and

heavens showered fragrant flowers. There is a great festivity in Ayōdhya all around. An

overjoyed Daśaratha gave gifts generously to many.

Meaning of ‘Rāma’

After the lapse of eleven days, the naming ceremony is performed. Vaśiṣṭa, the preceptor

of Ikṣwāku clan, named them Rāma, Bharata, Lakṣmaṇa, and Śatrughna.

The meaning and efficacy of Rāma Nāma (Name) –

1. The syllable ‘ma’ is vital for Śiva mantra (na ma śi vā ya – without ‘ma’, it would

be Na Śivaya). ‘ra’ is vital for Mādhava mantra (namō nā rā ya ṇā ya – without

‘ra’, it would be Na Ayanaya). ‘Rāma’ is the supreme union of these two essential

syllables.

2. ‘Rāma’ is the combination of three syllables – ‘Ra’, ‘A’ and ‘Ma’ denoting Fire, Sun & Moon respectively. As Śrī Krṣṇa said in Śrīmad Bhagavadgīta, these three are the only sources of energy. Hence, ‘Rama’ is the only source of radiant energy in this universe.

3. ‘Rāma’ is the Vedantic term for the ‘Self’ that exists as the consciousness within everyone.

4. ‘Rāma’ is the ‘Supreme Brahman’ (Para Brahman) that is omniscient, omnipresent, and

omnipotent.

5. Ritualistic worship of ‘Śri Chakra’ contains nine Āvaraṇās (encirclements) grouped into

three Āvaraṇās each signifying Fire, Sun, and Moon. Hence the popular derivation ‘Śrī

Rāmō Lalitāmbikā:’


6. Continuous recitation of ‘Rāma’ mantra energizes the Fire, Sun & Moon ecosystem

within us and awakens ‘Kunḍalini’.

7. Śiva Himself elucidated that ‘Ra’, ‘A’ and ‘Ma’ denote Brahma, Viṣṇu, and Rudra.

8. ‘Śvē mahimnē rājatē iti’ says Upaniṣad. This means that the Supreme Brahman is

radiating effulgence under the influence of self-efficaciousness. Combining ‘Ma’ in

Mahimne and ‘Ra’ in Rajate, ‘Rāma’ denotes the self-luminous Supreme Self.

9. ‘Rāma’ mantra is ‘Tāraka’ mantra. Chanting of ‘Rāma’ mantra purifies both mind and

body transforming one into an exalted character and thereby transporting into a higher

plane of existence ultimately leading to self-realization.

Gurukulam – Princes become proficient in all branches of learning

All the four princes were sent to the Gurukulam of

their Kulaguru Vaśiṣṭa, as was the practice in

those days for attaining education. All the princes

soon became scholars in Vēdās along with their six

branches. They also became experts in

administration, finance, polity, and other kingly

related sciences.

They were fearless and were adroit in different

kinds of warfare,

experts in usage of

weapons, thoroughly

knowledgeable in war

strategies etc. They

became champions in

riding horses swiftly,

mounting elephants, driving chariots etc.

Moreover, they were kind, patient, humble, and always interested in the welfare of the world.

Rāma and Lakṣmaṇa going with Maharṣi Viśwāmitra

Among those princes, the eldest one Rāma is like a flagstaff and a delight of His father

Daśaratha. He also became acceptable to all beings. Lakṣmaṇa was like Rāma’s alter-ego.

Bharata and Śatrughna were like a pair staying together always. The affinity among the four

brothers is elating to royal household, ministers, and citizens of Ayōdhya.

While Daśaratha was seated in the assembly pondering over the marriages of his regal sons,

his door keeper alerted him about the arrival of Maharṣi Viśwāmitra. Highly pleased,

Daśaratha rushed and received Maharṣi Viśwāmitra with due honors. Seating him

What is Gurukulam?

In ancient Bhāratadēśa, Gurukulam is the

place where every student irrespective of

social status, affluence, lineage etc. has to go

to get knowledge. Each Gurukulam is vast

than even a current day university. It covers

multiple branches of learning from polity to

finance to administration to arts to warfare.

Bhāratīya Maharṣis are endowed with

such supernatural knowledge that is

beyond the ken of human intellect and

reach of human senses, which is

generously taught. Each Gurukulam is

headed by a Kulapati and assisted by others.


comfortably, Daśaratha submitted that he was elated and honored at the arrival of Maharṣi

and offered to do anything as desired.

The resplendent Maharṣi Viśwāmitra rejoiced at the words of Daśaratha and said, ‘O noble

king! Only the one born in the clan of Ikṣwākus and trained by Maharṣi Vaśiṣṭa can utter

such generous and humble words. I’m performing a Yajña which is being obstructed by the

demons Mārīca and Subāhu by pouring meat and blood in the sacrificial fire. I can’t curse

them, as it entails me submitting me to anger during the period of sacred ritual.

svaputraṁ rājaśārdūla rāmaṁ satyaparākramam |

kākapakṣadharaṁ śūraṁ jyēṣṭhaṁ mē dātumarhasi || Bāla Kāṇḍa Sarga 19 Ślōka 8

Hence, O tiger among the kings, it will be apt of you to spare the services of your eldest son

Rāma, the brave one whose valor itself is His truthfulness, whose hair locks are curled and

jet black. Only Rāma is capable of vanquishing those two. Don’t get overwhelmed by your

paternal fondness towards Him. You don’t know His sublime soul and hence His greatness.

ahaṁ vēdmi mahātmānaṁ rāmaṁ satyaparākramam |

vasiṣṭhōpi mahātējā yē cēmē tapasi sthitāḥ || Bāla Kāṇḍa Sarga 19 Ślōka 14

Myself, Maharṣi Vaśiṣṭa, and the other Rṣis present here know Rāma whose valor is His

truthfulness and never can be deemed waste. It is appropriate for you to get consent from

your counsel and send for Rāma immediately.’

After regaining his senses, Daśaratha pleads that

Rāma is only a boy of sixteen who can’t fight those

wicked and crafty demons and in fact an entire

battalion of army is ready to be at the disposal of

Maharṣi Viśwāmitra. He also mentions that if

deemed proper, he himself can accompany Maharṣi

to protect the ritual. Moreover, he says that he can’t

live parting with Rāma.

After learning more about Rāvaṇa, Mārīca and

Subāhu, Daśaratha asserts that he can’t send Rāma.

Maharṣi Viśwāmitra was enraged at his faultiness

and immediately prepares to leave. Maharṣi Vaśiṣṭa

pacifies Daśaratha and tells him that in fact it will

benefit Rāma, because Viśwāmitra is a repository of many divine weapons that he obtained

from Bhagavān Śiva, and he shall give all of them to Rāma. Maharṣi Vaśiṣṭa also adds that

in fact it shall be to the beneficence of Rāma to accompany Maharṣi Viśwāmitra.

Rāmāyaṇa – The grandeur of Rṣis

Entire Rāmāyaṇa is the grandeur of Rṣis.

Just imagine, someone coming to our house

and telling us directly that they know more

about our own child than even what we

know. If it were someone else, it would have

been different. But it is Maharṣi Viśwāmitra

who is saying it. Moreover, he emphasizes

that many other Rṣis including Vaśiṣṭa, the

preceptor of their clan, knows the truth.

Another thing he declares time and again is

that Rāma is ‘Satya Parākrama’ i.e. whose

valor is ever victorious and never defeated.


Highly pleased at the words of his preceptor, Daśaratha finally agrees to send Rāma with

Viśwāmitra. He sends for Rāma who comes accompanied by Lakṣmaṇa. Daśaratha,

Kausalya, and Vaśiṣṭa bless Rāma and Lakṣmaṇa for a safe journey.

Rāma and Lakṣmaṇa protect the Yajña

Rāma and Lakṣmaṇa accompany Maharṣi Viśwāmitra. At this moment, pleasant and

fragrant breeze blows. Each one is having two quivers tied on each shoulder. Thus, the

upper portions of the quivers with feathered shafts, with the tips of arrows inside, are giving

a picture of two more heads, on either side of the princes' heads. Thus, Rāma and Lakṣmaṇa

are appearing like three headed serpents.

After traversing a distance of one and half yōjanās, Viśwāmitra lovingly called out Rāma

and imparted the vidyās of ‘Bala’ and ‘Atibala’. Giving them,

Viśwāmitra said that upon the recitation of those hymns, none

can equal Rāma in valor, radiance, handsomeness, caliber, and

dexterity. He also added that Rāma shall henceforth not be

bogged down by fatigue, hunger, or thirst though remaining

without sleep and eating.

Later, they slept that night on the banks of river Sarayu. At

dawn, Viśwāmitra fondly called out to Rāma -

kausalyā suprajā rāma pūrvā sandhyā pravartatē |

uttiṣṭha naraśārdūla kartavyam daivamāhnikaṁ ||

Bāla Kāṇḍa Sarga 23 Ślōka 2

‘O, the son of fortunate Kausalya! O, the tiger among the men! Day is about to usher in.

Arise to perform your stipulated duties towards gods.’

Maharṣi Viśwāmitra told them many tales and legends on the way. They are about river

Sarayu, descent of Gaṅga onto the earth, birth of Subrahmaṇya, tale of Brahmadatta etc.

He narrates that Brahma created a lake out of his mind and hence the lake is called ‘Mānasa

Sarōvara’. Because, the river flowed from ‘Sara’ (means lake), it is called ‘Sarayu’.

Later, Viśwāmitra explains about Tāṭaka, who was earlier the wife of Yakṣa Sunda, but

became demoness later with the curse of Maharṣi Agastya. She has the strength of one

thousand elephants. She, along with her sons Mārīca and Subāhu uninhibited the regions

of Malada and Karūṣa.

Viśwāmitra later ordains Rāma not to take any pity because she is female but kill her with

all probity, as it is the duty of the ruler to protect the subjects from wicked forces. He also

gives many examples such as Indra killing the daughter of Virōcana etc.

Celebrated verse chanted even to this day

This ślōka is chanted as the first

invocation in Śrī Vēnkatēśwara

Suprabhātam, the daily awakening

of the Lord even today. Here,

Maharṣi Viśwāmitra is invoking

Rāma towards the purpose of His

incarnation i.e. the vanquishing of

demons, and the first step towards

that goal is killing Mārīca and

Subāhu to protect the Yajña.


piturvacananirdēśāt piturvacanagauravāt |

vacanaṁ kauśikasyēti kartavyamaviśaṅkayā ||

- Bāla Kāṇḍa Sarga 26 Ślōka 2

A fierce battle ensued between Rāma and

Tāṭaka. He killed her effortlessly.

Viśwāmitra rejoiced.

Next day morning, Viśwāmitra gave

many divine weapons to Rāma. All the

presiding deities circum-ambulated

Rāma, who told them to manifest at a

time later as required. Later, they

proceeded to Siddhāśrama. Viśwāmitra lived here.

Viśwāmitra narrated about the efficacy of the place to Rāma and

Lakṣmaṇa – ‘Maharṣi Kaśyapa performed intense tapas here

along with his wife Aditi. Pleased, Bhagavān Viṣṇu granted them

a boon to be born as their son. Kaśyapa told Viṣṇu - O God of

gods! As the works of my austerities are accomplished here, by

Your grace this hermitage will be renowned by the name

Siddhāśrama. Hermitage of Accomplishment. Hence O God,

arise from here to become my son.'

Viśwāmitra then led Rāma into the hermitage welcoming with the words, ‘As to how this

hermitage belongs to me, this also belongs to You.’ Implied meaning is that this hermitage

originally belongs to Rāma who is none other than Viṣṇu incarnated as Vāmana.

Starting next day morning, for six days and nights, Rāma and

Lakṣmaṇa safeguarded the Yajña. Suddenly, Mārīca and Subāhu

appeared with a thunderous sound and started pouring blood into

the sacrificial fire. Rāma then fitted the very benign and highly

radiant arrow Mānava on His bow, took aim at Mārīca, and darted

on his chest. It flung Mārīca hundred yōjanās away across the ocean.

Later, Rāma took Āgnēyāstra and hit Subāhu which killed him

instantly. Rāma hit all the remaining demons with Vāyuvyāstra and

scattered them.

Thus, Viśwāmitra completed his ritual without any obstruction. He told Rāma, ‘O Rāma!

You actualized the name Siddhāśrama, Hermitage of Accomplishment, one more time. May

all auspiciousness be to You!’

Subtlety in Dharma Women are accorded highest

position in Sanātana Dharma.

Then, why Rāma killed Tāṭaka?

Viśwāmitra gave ample reasons.

But, Rāma Himself mentioned

three reasons –

1. Father’s order

2. Honor the word of Father

3. Following the word of

His Guru

Maharṣi Vālmīki here says -

‘kartavyam aviśaṅkayā’ –

Rāma executed the act of killing

without any doubt taking it as

His duty.


Ramayana Lesson 2 - Questions - Answer the questions for your level Level 1

1. Name the kingdom situated on the banks of river Sarayu. 2. Name the two religious ministers for Daśaratha. 3. Daśaratha also has the fortune of receiving counsel from Maharṣis such as ________,

_____________ etc. who have been guiding their family since many generations. 4. Daśaratha belongs to __________________ dynasty. 5. Rāvaṇa became invincible with the boons bestowed by this God. 6. Name the three queens of Daśaratha. 7. Name the Maharṣi who initiated the proceedings to perform Putrakāmēṣṭi. 8. __________ was born to Kausalya, ____________ was born to Kaikēyi,

________________ and ___________ were born to Sumitra. 9. Who is the Kulaguru (preceptor) of Ikṣwāku dynasty? 10. Name the two demons who obstructed the Yajña performed by Maharṣi Viśwāmitra. 11. Name the brother of Rāma who accompanied Him along with Maharṣi Viśwāmitra. 12. Out of the two sons of Tāṭaka, who was killed by Rāma? 13. Name the hermitage of Viśwāmitra. 14. Name the astra used by Rāma to kill Subāhu. 15. Name the son of Aditi and Kaśyapa who is the incarnation of Lord Viṣṇu.

Level 2

1. What is the meaning of Ayōdhya? 2. Why did Daśaratha want to perform ‘Aśwamēdha’? 3. Who narrated the story of Maharṣi Ruṣyaśrnga to Daśaratha? 4. Any ritual performed with strict adherence to scriptures yields definite results. True/ False. 5. Who told all the gods to be born in different Vānara clans to perform their respective

role in the play of divine incarnation of Viṣṇu as Rāma? 6. Who emerged with golden bowl from Putrakāmēṣṭi Yajña? 7. On which day and month queen Kausalya gave birth to a son? 8. Who named the sons of Daśaratha? 9. Name the lake that was created from the mind of Brahma. 10. Name the astra used by Rāma to be flung Mārīca hundred yōjanās away across the ocean. 11. Name the astra used by Rāma to hit all the remaining demons and scatter them. 12. By the curse of this Maharṣi, the wife of Yakṣa Sunda became Tāṭaka. 13. How Maharṣi Viśwāmitra convinced Rāma to kill a woman? 14. What is the Sanskrit word for ‘Hermitage of Accomplishment’? 15. Who convinced Daśaratha to send Rāma along with Maharṣi Viśwāmitra?

Level 3

1. Describe the city of Ayōdhya in your own words.


2. Who was the king of Anga kingdom? 3. Who is called Asura and what is their nature? 4. What was the boon asked by Rāvaṇa and given by Brahma? 5. Describe the form of Viṣṇu when He arrived in the assembly of Gods while they were

discussing about the tortures by Rāvaṇa? 6. What was said by Yajñapuruṣa to Daśaratha at Putrakāmēṣṭi Yajña? 7. What was the Sanskrit term used by Maharṣi Viśwāmitra describing Rāma, whose

valor is ever victorious and never defeated? 8. Name the two vidyās imparted by Maharṣi Viśwāmitra to Rāma. What are the

benefits of reciting those mantras? 9. How river Sarayu got the name? 10. Why God gives boons to Asurās? How He punishes such individuals later?

Level 4

1. How Maharṣi Vālmīki described the citizens of Ayōdhya? 2. Where did Daśaratha perform the rituals for obtaining progeny? 3. With the boons bestowed by Brahma, how Rāvaṇa was controlling the Lords of the

Quarters? 4. What did the Gods pray Lord Viṣṇu for? What was said by Lord Viṣṇu? 5. Describe Rāma in the words of Maharṣi Viśwāmitra. 6. How can you say Rāma is none other than Viṣṇu incarnated as Vāmana?

Level 5

1. How is Ayōdhya described in Vēdās? 2. Who said that he once heard from Brahma Mānasaputra Sanatkumāra that Daśaratha

shall be blessed with virtuous progeny after he performs the necessary Vēdic rituals under the supervision of Maharṣi Ruṣyaśrnga?

3. Unbounded faith, austerity, devotion, and above all veneration towards the stipulations mentioned in the scriptures is essential. True / False

4. How Daśaratha distributed the pāyasam given by Yajñapuruṣa among the queens? 5. Describe the divine attributes of queen Kausalya’s son. 6. Name a few legends told by Maharṣi Viśwāmitra to Rāma and Lakṣmaṇa.

Level 6

1. How Maharṣi Vālmīki described about the ministers of king Daśaratha? What did you learn from this?

2. Describe the people of Ayōdhya during the time of Daśaratha 3. Explain at least three meanings of ‘Rāma’ you like most. 4. Explain what you understood about ‘Gurukulam’. 5. What was the ślōka from Rāmāyana that is chanted as the first invocation in Śrī

Vēnkatēśwara Suprabhātam? 6. How Rāma explained the subtlety in Dharma to kill woman?

Dhruva Jnanam

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Transcript of Dhruva Jnanam