Transcription
Om, who, entering within, awakens this my sleeping speech, the life breaths such as hands, feet, ears, and skin, which are of the embodiment of all power, I bow to that Lord, the Purusha, to you.
Haya-griva, Haya-griva, Haya-griva, he who utters this, his speech flows like the daughter of Jahnu (Ganga). Strength, fame, courage, fearlessness, health, intelligence, and eloquence are obtained by remembering Hanuman. I bow to the Guru of Vadiraja, the refuge of Haya-griva's compassion, the source of virtues like penance, knowledge, and detachment.
I bow to the venerable Raghavendra, who is devoted to truth and dharma, who is like a wish-fulfilling tree to his devotees, and like Kamadhenu to those who bow. Victory to the unborn, indestructible, blissful, self-radiant Rama, whose splendor of divine wealth is ever-shining. He who destroys the suffering and sins of his devotees, Hari, this Rama is the moon. Wherever the glories of Raghunatha are sung, there, with folded hands on the head, and eyes filled with tears, I bow to Hanuman, the destroyer of Rakshasas. I bow to Valmiki, the cuckoo, who worships Rama, Rama, with sweet, melodious words.
Salutations to the great Gurus. From today, for the next nine days, we have all gathered for the listening of a discourse on the Ramayana. This Ramayana, what is it, its very name is very wonderful. Why? Because our ancients did not give any name merely for the sake of having a name for a text, but rather, it is the essence and wonder of the entire text. Why is it called Ramayana? Because the one to whom Lord Rama himself is the complete refuge, meaning, if you take any part of the Ramayana from beginning to end, there is no part without Lord Rama.
See, it is not like the Mahabharata. In Mahabharata, it is not that Krishna's mention comes everywhere. That is, at first glance. But it is not like that in Ramayana. At first glance, from beginning to end, it is Rama's story, Rama's story. Because of this, Rama is its 'ayana' (refuge). Or, for any text, by listening to which Rama becomes our refuge, by which text Rama stands as our support, as our refuge, such a text is Ramayana. Or, in another sense, 'Ramayana' means 'ayana' to Rama, which also means path. See, which text shows us the path to go to Rama's world, meaning, which text guides us on the path to go to Vaikuntha, shows us the way, such a text is Ramayana. In this way, it is Ramayana in many meanings.
It is said that this Ramayana should be listened to especially in the months of Kartika, Magha, and Chaitra. It does not mean that it should not be listened to at other times. Ramayana should always be listened to. But listening in these three months is said to be very special, very fruitful. The Skanda Purana conveys this. It also says that it should be listened to in the 'Navaha Vidhana', meaning, it should be listened to for nine days. The glory of Ramayana comes in the Skanda Purana. Let us look at it briefly, and then we shall enter the Ramayana.
All the sages are asking Sutapurana with a question. This terrible Kali Yuga has come. Why is it called terrible Kali Yuga? Because here, no one has happiness. No one has happiness in anything. Whenever you see, a person has some sorrow, some illness, some affliction, some trouble. In this way, a person is struggling, struggling, struggling. For such people, here in this terrible Kali Yuga, "Brahman janam papakarminam manashuddhi vihinanam nishkritishcha katham bhavet." It is said that in such a terrible Kali Yuga, what is important is that everyone here is a doer of deeds. They are the ones who commit sins. But what is surprising is, in other Yugas, people at least know that they have committed a sin. But in this Kali Yuga, whatever is done is sin, but what they realize is that they are virtuous people. See, this is strange. Because they do not even know what is sin. To that extent, we are committing sins. The big problem arising from committing these sins is the lack of purity of mind. Manashuddhi vihina, the mind lacks purity. Because of this lack of purity of mind, whatever we do, no merit comes. Whatever we do, we do not attain salvation. Our troubles are not resolved. How will such people attain salvation? This is the sages' question. That is, it is not a question they are asking about themselves, but a question they are asking about us.
To this, Sutapurana gives an answer. See, sages, as you are saying, even if the mind is polluted, even if one commits sins that should not be committed, it is possible for a person to attain salvation even in this Kali Yuga. In what way? "Rama geetam Sanat Kumaraya Naradena Mahatmana Ramayanam Mahakavyam Sarva Vedeshhu Sammata Sarva Papa Prashamanam Dushtagraha Nivaranam Duswapna Nashanam Dhanyam Bhukti Mukti Phalapradam." What is it that removes all sins? It is Ramayana. It is in accordance with the Vedas, meaning, Ramayana carries the meaning of the Vedas hidden within them. Ramayana is such that it removes all our sorrows and sins. It is said, above all, "Dushta graha nivaranam," it destroys evil forces. Here, 'graha' means, firstly, among the Navagrahas, the bad ones, like Shani's dasa, this dasa, that dasa, due to any such dasa, any harm that comes to us. Or, 'graha' in another sense is this Corona. 'Graha' means to hold. It comes and holds us. You don't have to hold it, it comes and holds us. In this way, this evil graha called Corona, and any such evil grahas, Ramayana has the power to remove them. If we see any bad dreams, Ramayana has the power to destroy the potential dangers that can arise from those bad dreams. Above all, it brings health, long life, happiness, and prosperity to a person until the end. Finally, it grants liberation. Meaning, happiness here, happiness there, happiness until death, happiness at the time of death, happiness after death. Ramayana has the power to bestow all of these. Therefore, it is said that this Ramayana should be listened to especially.
Thus, Sutapurana explains. While explaining, he says that listening to Ramayana in each month yields a different kind of fruit. He tells a story about why it should be listened to especially in the month of Chaitra.
Once, there was a Brahmin named Utanka. He was performing worship in a temple. He decorated the deity in the temple beautifully and performed worship. He was also meditating there. Then, a thief came. That thief was coming along the path. He saw the temple where this person was performing worship. It was very beautiful. The deity was adorned with ornaments. Seeing this, this thief became greedy. He thought, "I must steal these ornaments." He was a thief from the start. So, what did he do? Utanka was meditating on the deity. He directly came inside. As soon as he came, he pushed Utanka down. He placed his foot on his chest and was about to stab him with a knife. Then Utanka said, "Why are you killing me? What wrong have I done to you? What wrong have I done to others? What wrong have I done to anyone? Why are you punishing me like this, killing me?"
Not only that, he further said, "See, in the world, how should one live? One should live by helping others as much as possible with our hands. Until when? Even to those who come to kill us, we should help. How? See, he said a very beautiful thing: 'Chhedepi Chandana Taru Surabhi Karoti Mukham Kutharasya.' Even if the sandalwood tree is cut, it makes the mouth of the axe fragrant." In this way, it is like feeding nectar to those who have given poison. One should do good in the world. Because, before dying, what comes with us is only the good deeds we have done. No one else will remember us after death. If anyone remembers us after death, it is only if we have done something good. Otherwise, no one will remember us. Therefore, one should do good.
See, what are you doing? Saying such very good words, what happened, we don't know. See, that thief, he never turned back. He was someone who went to commit murder, he never turned back. But now, upon hearing Utanka's words, something changed in his mind. The one who was about to kill, who had placed his foot, his mind became very regretful. "Is it not true? I have done a great wrong, haven't I? Why did I come to kill? Why have I been stealing until now? Just for the happiness of two days, right? The stealing of two days is over, and then I have to steal again. How much wrong have I done? How much wrong have I done?" He felt remorse.
We might be surprised. The one who never felt remorse until now, why now? So, see, the Skanda Purana says, firstly, the greatness of that temple, secondly, Utanka, the touch of Utanka's body, such a virtuous person, the touch of a virtuous person. Because of that, see, his influence fell on him. His words had such an impact on him. Immediately, he bowed at his feet. Utanka said to the thief, "See, do not worry about anything. Whatever mistake a person makes, Ramayana has the power to remove that mistake and uplift them. You listen to that Ramayana. Especially in the month of Chaitra, during the bright half, the story of Ramayana, 'Navaha kila shrotavyam bhakta bhavena sadaram.' Listen to Ramayana with devotion for nine days. All your sins will go away. Already, some of your sins have gone away. Because of that, you have repented. You know that what you did was wrong. If you listen for a full nine days, you will know who you are. You will know God. Then you will be able to attain salvation."
In this way, Utanka said. According to Utanka's words, that thief listened to Ramayana with devotion for nine days and got rid of all his sins. The Skanda Purana narrates this story.
Thus, this Ramayana should be listened to especially in the month of Chaitra. For that, we have begun listening to Ramayana. How does Ramayana begin? It begins with a very interesting event. Who is the composer of this Ramayana? As we know, it is Sage Valmiki. Valmiki composed it here on Earth. But truly, see, there is another origin to Valmiki's Ramayana. That is the original Ramayana. The original Ramayana is the true Ramayana. The original Ramayana was composed by none other than the Lord himself.
Lord Narayana, in the form of Haya-griva, composed the original Ramayana. It is said to be "shatakoti savistaram" (hundreds of millions of verses). While Valmiki's Ramayana has 24,000 verses, the original Ramayana is said to be composed of hundreds of millions of verses. We do not get that original Ramayana today. Therefore, today we will take refuge in this Valmiki Ramayana. However, those who studied this original Ramayana were truly Madhvacharya. That is, those who were Hanuman came as Madhvacharya and explained its events to us well.
Now, let us listen to Ramayana, combining both the original Ramayana and Valmiki Ramayana. Truly, once Sage Valmiki was sitting in his hermitage. Then Narada came. When Narada came, Valmiki asked him a question. This event happened when Lord Rama was present on Earth, visible on Earth. What did Valmiki ask Narada? "Konyosmin samprate samprate loke sampratam loke gunavan kashcha viryavan dharmadnyashcha kritadnyashcha satya vakyod dhrudavratah Charitrena chako yuktah sarvabhuteshu ko hitah?"
"Narada, you travel everywhere, you know who is what. I am asking you: In the world today, who is the most virtuous person? The most virtuous person, meaning, a person full of all good qualities. Who is a person completely full of all virtues, without any fault at all? Who is such a person?"
"Who is virtuous, heroic, and also knows dharma well? Who remembers what everyone has done? Not only that, who speaks only the truth? Not only that, who is a guide and an ideal for the entire world through his character and conduct? Meaning, no one can point out a single black spot in his life. Such a perfect, such a complete person, if there is anyone, please tell me."
Immediately, Narada said, "Valmiki, the answer to your question is only one. The person who is endowed with all these qualities you are describing is only one. Who is it? It is Lord Rama. There is no one else as virtuous as Rama. There is no one else as blameless as Rama. Whatever good qualities you mention, all those good qualities are in him. Ramayana begins like this. What is the meaning of this? If you have any question about who God is, here is the answer. When we say God, we mention various names. Truly, if God is called God, who is it? It is the one who is full of all good qualities. Meaning, a very good person. The one in whom there is not a single bad quality, he is God. When we look at anyone in the world today, if we count, we find some qualities. Even those who are called good people have many bad qualities. But the one who is devoid of bad qualities and is full of good qualities is God, Narayana, that is Rama."
Saying this, "Bahavo durlabhashchaiva etvaya kirtito gunah Munevakshaham buddhav teyuykta shruyatam narah." Because such a person is never seen anywhere. It is rare to find. Today, such a person is present on Earth. Who is it? It is Lord Rama himself, who has come as God.
Then Narada, after praising Lord Rama briefly and explaining about Rama, departed. Valmiki, however, remained engrossed in that thought. While engrossed in that thought, he went to the Tamasa river for a bath. It was a very beautiful place. While going along that place, he saw two birds, a male and a female, sitting. They were loving each other intimately. Just then, a hunter shot an arrow at the male bird. The male bird lost its life and fell down. Seeing that, the female bird started crying loudly.
Seeing this scene, Valmiki's mind was disturbed. "Oh, what has happened?" he thought. From his mouth, that sorrow, that grief, came out as a metrical verse. Not like our speech, but a speech full of meter. That is 'shloka'. His sorrow itself became a 'shloka'. What did he say?
Then he thought, "What is this? This has never come from my mouth before, and now it has come out as a 'shloka'. How did this happen?" While thinking about this, Lord Brahma appeared. He said, "This is not what you said on your own. I made you speak it. Because a poetic work of Ramayana should be composed by you. The story of Rama should be revealed through you on Earth."
Thus, Lord Brahma commanded. According to the command of Lord Brahma, Sage Valmiki composed the Ramayana. Meaning, see, this work was composed while Lord Rama was present on Earth. This Ramayana. Who first narrated this? Do you know? Lord Rama's two sons, Lava and Kusha. Because at the time when Valmiki was composing, those children were also present. Lava and Kusha were present there.
What is this story? At the end, we see Sita was in Valmiki's hermitage. Valmiki taught this Ramayana to those two children, Lava and Kusha, as a melodious poem. He taught them in a musical way. The sages in the hermitage were so happy hearing this. They thought, "We must give them something. We must give them something." The sages were so happy that they gave what they had. One sage had a water pot. He gave the water pot. Another sage had a mat. He gave the mat. Another sage had nothing but a loincloth. He gave the loincloth. "You wear this, as you are Brahmacharis." See, in this way. Meaning, the joy here is not the object, but the love behind the object. One is, how beautifully they are singing Ramayana. Secondly, it is the story of Rama.
Thus, Lava and Kusha, singing this, went to Ayodhya. In Ayodhya, they were singing this in the streets. People gathered in crowds to listen. This news reached Lord Rama. Lord Rama summoned them to the court. It is strange that the children sang the story of their father in front of their father. Even more strange is that Lava and Kusha began to narrate Ramayana in front of Rama. That Ramayana is what we get.
Meaning, Valmiki begins the story of Ramayana very beautifully. In this way, he narrates Ramayana through Lava and Kusha. What is it? Lava and Kusha are singing Ramayana. How? They start with Ayodhya. Ayodhya, a very ancient city, a city of ages. Ayodhya. How is it? They describe it first.
In the beginning, when this world did not exist, Lord Narayana. Why is he called Narayana? 'Nara' means water. He who has water as his refuge. He who lay on the waters of dissolution. Such Lord Narayana felt it was time to create. So, he took another form. That is Narayana Vasudeva. Lakshmi also existed. Lakshmi came as his wife, Maya Devi. Then the Lord took another form, Sankarsana. Narayana and Lakshmi, as Jayadevi, took another incarnation. Then Narayana came as Pradyumna. His wife was Kritidevi. Narayana then came as Aniruddha. His wife was Shantidevi. Lakshmi. Then the creation of this world began. These four forms, Vasudeva, Sankarsana, Pradyumna, Aniruddha, are the original, principal forms of Narayana. From there, the creation began. Lord Brahma was created. From Lord Brahma, the creation of this world began. Lord Brahma created Sanat Kumara. Then he created all the sages. Among those sages, one was Marichi, one of the Saptarishis. The son of Marichi was Kashyapa. Kashyapa had many wives. Among them, Aditi was one. The children of Aditi are called the Dwadasadityas, the twelve suns. One of them was Vivisvan. These are the 12 suns. The son of that Vivisvan, the sun, was Vaivasvata Manu, also called Shradhadeva. This Vaivasvata Manu built the city of Ayodhya.
See, this lineage, the lineage of the sun named Vivisvan, became famous as the Suryavamsha (Solar Dynasty). The son of that Vivisvan, the sun, was Ikshvaku. Because of him, this dynasty came to be known as the Ikshvaku dynasty. In this Ikshvaku dynasty, many kings came and went. Currently, King Dasharatha is ruling. He is said to be a very good king. While King Dasharatha was ruling Ayodhya, this Earth was like heaven. Whatever the Yuga, it was like that. The king ruling was like that, Dasharatha was like that. Therefore, to what extent is it said: "Kamikami vanak adryo vamsapurushit drushtam shakyam ayodhyae na vidvanach nastikah."
During the reign of King Dasharatha, there was no lustful person. There was no greedy person. Why? Because when things are not available, greed arises. In Dasharatha's kingdom, everything was available. Everyone had everything. Therefore, there was no need to go to them and say, "I want this, I want that." There was no stealing here or there. There were no cruel people during Dasharatha's reign. Everyone was compassionate. Because the king himself was like that. Not only that, there were no ignorant or atheistic people. It is very important. See, when atheists increase, the country will always face misfortune. In Dasharatha's kingdom, there was no opportunity for them. Only believers were present. Those who had faith in God, dharma, sin, and merit.
"Na mushto na vilip tanggo na na vilip tangah na sugandhashcha vidyate na mushta bhoji nadatha napyanangada nishkritam." It is said that during Dasharatha's reign, there was no one who did not wear a turban. Meaning, they would not come down to the street without wearing a turban. They would come down wearing garlands, wearing expensive silk clothes. Everyone was eating a feast of five dishes. Meaning, no one lacked anything.
It is said that during Dasharatha's reign, Dasharatha had guides like Vasishta and Vamadeva, two sages, and many other great scholars in his court. He had ministers and advisors. Everything was available in Dasharatha's kingdom. However, Dasharatha had only one problem: he had no children. The lack of children was his biggest trouble. Therefore, Dasharatha did not have just one wife. He had three principal wives: Kausalya, Sumitra, and Kaikeyi. He had hundreds of concubines. These three were his chief queens. Despite this, he had no children. Therefore, when he asked Vasishta, Vasishta said, "See, perhaps there is a sin from your past life. To get rid of that sin, perform the Ashwamedha Yaga. By performing the Ashwamedha Yaga, you will get rid of your sin and then you will have good offspring." Thus, Vasishta said.
"Okay," said Dasharatha, and began preparations for the Ashwamedha Yaga. Sumantra, his minister, came to know of this. He immediately told Dasharatha, "King, you are about to perform this Ashwamedha Yaga. You should have it performed by Sage Rishyasringa." Dasharatha asked, "Why?" Sumantra replied, "There is a secret behind it. A mystery. Earlier, in the assembly of sages like Sanat Kumara, a secret was revealed. What is it? That one day, King Dasharatha will perform a Putrakameshti Yaga with Sage Rishyasringa. As a result of that Putrakameshti, he will receive God himself as his son. Who is this Sage Rishyasringa? He is the son of Sage Vibhandaka. Sage Vibhandaka, his son is Rishyasringa. He grew up in the forest. He never saw his mother. From birth, he only saw men and never saw the face of women. Such a great ascetic is he. See, where was Rishyasringa performing penance? Nearby was the kingdom of Anga. The king of Anga was Lomapada. His kingdom was suffering from a severe drought. No rain, no crops. All the subjects were in great distress. What to do, they did not know. Then the sages said, 'If Sage Rishyasringa once sets foot in your kingdom, then all this drought will end.' He must be brought. Sage Rishyasringa is not one to come. He only lives in the forest, not knowing the outside world. So, Lomapada announced a reward. 'Whoever brings Sage Rishyasringa to our city, I will give them such a reward.' Then some courtesans set out. They said, 'We will bring him.' They went to the ascetic disguised as ascetics. They appeased Sage Rishyasringa. Sage Rishyasringa, poor thing, did not know anything. 'Oh, they are ascetics like me. They are women.' He did not know they were women. He did not know they were women. Because of their behavior and the food and drink they offered, he was swayed and came with them. As soon as Sage Rishyasringa set foot in the kingdom of Anga, it rained. Crops grew. Prosperity returned. King Lomapada was very happy. He gave his daughter, Shanta, in marriage to Sage Rishyasringa."
"Oh, this is what happened. They saw women and got married!" Don't say that. Sage Vibhandaka asked this question. Vibhandaka later came to know, "Oh, my son has been tricked and taken to the kingdom." He came with great anger, intending to curse. Immediately, Lomapada pacified him. "Because of your son, a great task is about to be accomplished. Therefore, you should remain calm." Sage Vibhandaka agreed.
After telling this story, Sumantra told Dasharatha, "Therefore, Dasharatha, bring Sage Rishyasringa." "Okay," said Dasharatha. Because Dasharatha and Lomapada were very good friends. So, he went from Ayodhya to the kingdom of Anga. There, he told Lomapada, and brought Sage Rishyasringa and Shanta to Ayodhya. Under the leadership of Sage Rishyasringa, the Putrakameshti Yaga was first performed. The preparation for that Putrakameshti Yaga is also amazing. Because Ramayana describes all of that very beautifully. Dasharatha gave the command, saying, "See, everyone who is involved in the preparations, ministers, and everyone, whatever they need, give it to them. 'Datavyam annam vidhivat satkrutya na tu lilaya Sarve varna yathapuja prapnavantisu satkrtah.'"
A very good saying. Whoever comes for the Yaga, feed everyone. No one should go out without food. They should not go like that. But see, what we need to observe is this: everyone should be fed. How should they be fed? 'Datavyam annam vidhivat.' As the scriptures say how food should be donated, donate food in that way. Only then, see, will the Yaga yield fruit. Why am I saying this? Because today we perform Yagas and other rituals, but we do not donate food according to the scriptures. Instead, we have buffets and other things. Truly, this is not giving the prasad of the Yaga. See, the prasad of any Yaga should be given according to the scriptures. Only to those who cannot sit on the ground. We... why? Because it is not their fault. It is difficult for them. Only for such people, we should make arrangements. Meaning, see, in such religious programs, what I am saying is because it is Dasharatha's word. The rest is that food should be served on the ground. Otherwise, giving in another way will not bring merit. Therefore, it is clearly stated: 'vidhivat.' It is explicitly stated in the scriptures. Also, another saying: 'satkrutya.' Respect everyone. To whom we serve food, respect everyone. Do not insult anyone. Here, 'satkrutya' means, it is said for all castes. It means, do not insult any caste.
Everyone should be served food with respect. Food should be served to everyone in the yagna. Only then will the fruit be obtained. Not playfully. See, he says one more thing. It should be done, not playfully. Not by playing and serving. Not by serving for some other amusement. Instead, anna dāna (food donation) should be done with devotion and faith. Not only that, Sarve varṇa yathā pūjāṁ prāpnivanti susaskṛtaḥ. All castes should be given respect in the way they deserve. Nāvacā prayoktavya kāma krōdhavaśādapi. Under no circumstances should anyone who has come for the yagna be insulted. Dasharatha's command means a king, what is he like? No one is to be insulted. Until when? Even the workers, those who work, should not be insulted. They should be specially honored. Those who are volunteers should be specially honored. Yagna karmasu ye vyagraha śilpinastathā teṣāma viśēṣēṇa pūjā kārya yathākramaṁ. Everyone should be respected according to their work. No one should be insulted. Thus Dasharatha commanded. Then the preparations for the yagna should be done well. No one should find even a single flaw in that yagna. Prepare it like that, he ordered all the ministers. As per Dasharatha's command, all the yagna preparations were done. The yagna started under the leadership of Rishi Shringi. What kind of yagna was it? In that yagna, these words were being heard: "Āsyatāṁ bhujatāṁ bhūyah" (Sit, eat, again). Come, come, come, come. Sit, sit. Take as much as you want. Eat as much as you want. Only these words were being heard. Take as much as you want. Take clothes. Take clothes as much as you want. "Paridhiyataṁ yatyatra santatā śabdaḥ jātnō diyatāmiti". In the entire Ashwamedha yagna of Dasharatha, nowhere was it said, "Don't come, don't eat, don't sit." There was no such thing. The word "no" was not there. "No" means in the Ashwamedha yagna, the word "no" was not there. "Don't want," "no" words were not there. The reason is, this is not an ordinary Ashwamedha yagna. It is because of the fruit of this Ashwamedha yagna that the Lord himself is going to incarnate. What a yagna that is! That's why it was so perfect. See, the Ashwamedha yagna, the Ashwamedha yagna is over. Dasharatha, what kind of king was he? How happy was he? He gifted his entire kingdom to those who completed the yagna, to the priests. He gifted the entire kingdom, east, west, south, north, to the priests. Because you performed the yagna so well, you uplifted me. Whatever I give you is less. I am giving you my kingdom. See, in those days, what kind of kings there were. Giving to priests, those who performed the yagna, they would say, "Oh, do I have to give this much? Is this enough? Do you need this much?" There was no bargaining, no business. They would give with open hands. See how the recipients should be. What's more interesting is, with such a full heart he gave. All the priests, including Rishi Shringi, said, "What will we do with this kingdom? Let the kingdom remain with you, Dasharatha. Your heart is great, but we don't need this." See, they said they don't need it. Giving to priests, the host. If there is such a broad mind, how beautiful it is. Instead of that, waiting for when they will give, how much they will give. They themselves say, "Oh, do I have to give this much? Do I have to give this much?" But see, all this is greed. There was no such thing in those days. That's why they gave it back. All those sages, all those priests said, "We don't need this. What use is it to us? Give us anything, it's enough." They said, "We did this so that God would be pleased." Thus, the Ashwamedha yagna was completed. This Ashwamedha yagna took a year to complete. It didn't finish in half an hour as we hear now. It took a year because the horse had to go, conquer the directions, and come back. Then the yagna had to be performed. The yagna was completed. Then Rishi Shringi tells Dasharatha, "Now I will perform the Putrakameshti yagna." See, if children are not born, first one should see what is the obstacle to having children. There might be some obstacle. After removing that obstacle, what needs to be done to have children. After removing the obstacle, the Ashwamedha yagna was performed, pleasing Narayana. Now they were ready to perform the Putrakameshti yagna. It is a yagna performed with mantras from the Atharvana Veda. As they were preparing to perform it, all the gods, including Brahma, went to Lord Vishnu. They went and prayed, "Lord, it is not possible to stop the atrocities of the demons in the world. They are causing a lot of trouble, not just to humans and sages, but also to the gods. Who are these demons? Ravana. See, they might be Asuras, but not Rakshasas. Asuras are like us. They are not man-eaters. Asuras do not eat human flesh. But these Rakshasas, they are extremely cruel, eating human blood and flesh, without a trace of compassion. The lord of such Rakshasas is Ravana. His kingdom is Lanka. Sitting in Lanka, he is spreading terrorism throughout the world. Who is the great terrorist? Ravana. Because, see, just hearing his name, everyone used to cry. They used to tremble. Just hearing Ravana's name. Such a great terrorist he was. He had sent his Rakshasas everywhere. To such an extent that if we hear the story of the Ramayana, until Rama himself went into exile and until Ravana was killed, half of the population in India did not even live. From the Vindhya mountains, what we see today, this was Dandakaranya, and there was no human settlement. And it was not that there were no Rakshasas in North India, people lived there. Only because Lanka was nearby, Rakshasas used to come from Lanka and live here. Because of that, human settlement here. We will see further. Such a terrifying Rakshasa, his atrocities cannot be stopped. Lord, you must do something and kill Ravana. Why should Vishnu himself incarnate? Because, Lord, this Ravana, Kumbhakarna, they are not ordinary. They are your gatekeepers, Jaya and Vijaya. Due to a curse, in their previous birth they were Hiranyakashipu and Hiranyaksha. In this birth, they were born as Ravana and Kumbhakarna. The Lord had already said, "No one other than me can kill you." Thus, no one other than Vishnu can kill them. Firstly, secondly, Ravana, through penance to Brahma, became invincible to everyone. That's why no one can defeat him. No one can kill this Ravana. Now, this unrestrained Ravana, there is no one to stop him. Today, he who considers others' property as his own, others' women as his own. What is Ravana's pride? He who considers ruining chaste women as his greatness. He who considers disturbing the penance of sages and ascetics as his honor. He who considers killing those who walk the righteous path as his punya (merit). Such a great wicked Ravana, that Ravana, Kumbhakarna, their entire Rakshasa army. Lord, you must destroy them. Otherwise, in a short time, there will be destruction in the world. They were praying like this. Lord Narayana gave assurance. "Do not be afraid. For the destruction of this Ravana, I will incarnate." Saying this, the Lord gave assurance. Then all the gods left. As they were leaving, Chaturmukha Brahma Deva said, "See, the Lord is going to incarnate on earth as Ramachandra. For all of us, this is a fortune. A fortune to serve God. See, not just us, even the gods are waiting to serve Rama. Waiting to serve God. Therefore, this is a good opportunity for us. Hence, let all the gods be born on earth." Chaturmukha Brahma Deva said, "How? Not as humans, but as Vanaras. Be born as Vanaras." Vanara means, humans are doubtful whether they are or not. They are not fully monkeys, nor are they humans. Those who are like that are Vanaras. They can speak like humans, but only look like animals. They can walk and fly. They are extremely brave. They do not hold any weapons. See, like humans, they do not hold any weapons. Then what are their weapons? Stones, rocks, trees are their weapons. With them, they show their valor. They were born as such Vanaras. Three, three are mentioned. One is a monkey species, another is a bear, and another is Golangula. Golangula is generally called by some as a black-faced monkey. That is Golangula. Or, for those with cheeks, it is Gorillas. Gorillas are those who behave like humans. They were born like this. The monkeys that were born like this, the Vanaras, they [music] Ram [music] He is red-eyed, a great being. Who is this? Where did he come from? It is said that he was sent by Narayana himself. Sent by Narayana. He came holding a vessel in his hand. The vessel was full of payasam. He gave it to Dasharatha. "See, give this to your wives. Because of this, you will have good sons." Saying this, the divine being who came from the yagna kund disappeared there itself. See, the yagna was completed properly. How much fruit can be obtained? This is a testament to that event. We perform many yagnas and rituals today. What fruit did we get? What fruit did we get? We don't know. We only spend money. That's all. In the end, we think we have done something. But if a yagna was truly performed properly, then the fruit should be obtained immediately. At that very moment. See, it was obtained like that. Dasharatha happily accepted it. Dasharatha, the payasam that the divine messenger gave, he had to give it to his wives. How to give it? He started thinking. After thinking, he gave half of the payasam to his eldest wife, his beloved wife, his good wife, Kausalya. Half of the payasam remained. For the remaining half, there are two more. If half is divided by two, it's a quarter each. He didn't do that. See, what did Dasharatha do? He took the remaining half, 50%, and gave 25% of the payasam to his second wife, Sumitra. For her, a little less. The remaining 25% was for his third wife, Kaikeyi. Truly, she was his favorite wife, he liked her very much. He went to give her 25%. A little bit of confusion started. All this, in the Ramayana, is about giving and secrets. Confusion started. He came back. He divided the remaining 25% into 12.5% and 12.5% again. He made two parts. He took one part of the payasam and gave it to Kaikeyi. The remaining 12.5% was left, wasn't it? He brought that and gave it to his second wife, Sumitra. Because Kausalya had already received 50% of the payasam, she wouldn't be given any more. He didn't want to give 25% to Kaikeyi. Therefore, the remaining 12.5% payasam was given to Kaikeyi and Sumitra. See, the order of giving payasam. First, Kausalya was given 50% payasam. Then Sumitra was given 25% payasam. Then 12.5% payasam was given to Kaikeyi. Then 12.5% came back and was given to Sumitra. In whatever order this payasam was given, in the same order, they all became pregnant. They became pregnant and at an auspicious time, they all gave birth to children. Among them, Kausalya. Kausalya had done a lot of penance to become pregnant. She had worshipped Vishnu greatly. Why did she do penance? Because this is God's will. She in whose womb he sits must be very pure. God does not come where there is no purity. Therefore, she purified her body through penance. In such Kausalya, Narayana himself sat as Ramachandra. Sumitra, who received 25% payasam, Shesha, the couch of the Lord, came and sat in her womb. In that Shesha, there was a form of Narayana. We heard earlier about Vasudeva, Sankarshana, Pradyumna, Aniruddha. That Vasudeva form sat in Kausalya as Ramachandra. Sankarshana, who is in Shesha, Narayana is Sankarshana in Shesha. The third part of the payasam, which was given to Kaikeyi, 12.5%. She became pregnant. Who? The divine being of the Sudarshana Chakra in Vishnu's hand. Who is he? He is called Pradyumna. He came and joined her womb. There, a form of Vishnu sat as Pradyumna. Then, the conch in Vishnu's hand. A presiding deity for the conch, Aniruddha. He came and sat in Sumitra's womb. Then the form of Narayana, Aniruddha, joined there. Thus, four became pregnant. It was an auspicious time. The month of Chaitra. In this month of Chaitra, the bright half. The ninth day of the bright half. In the middle of the afternoon, the Lord decided to appear as Ramachandra. He is appearing as Ramachandra. How was it? It is described very beautifully. "Tadaśca dvādaśe māsē Caitrē nāvami'ketī nakṣatrē Diti daivatyē sōcca sansthē pañcasu". In the Punarvasu constellation, as it was approaching, five planets were in their exalted positions. Exalted position means, when planets are in a position, they always give good results. Five planets were sitting there. Who these five planets are, there is a lot of debate among the commentators of the Ramayana. But the Sun is in Aries. That is, from tomorrow, Aries. The Sun is in Aries. The Moon is with Jupiter. The Moon is with Jupiter. They go on explaining like this. In such an auspicious moment, in the afternoon, the Lord appeared as Ramachandra. Divine drums sounded. All the gods showered flowers. Then the Punarvasu constellation passed. The Ashlesha constellation. In that Ashlesha constellation, Sumitra gave birth to a child. Then a few days passed. Then Kaikeyi gave birth to Bharata. Then Sumitra gave birth to Shatrughna. The fourth part, the payasam was given in that order. Dasharatha had no children. Now, suddenly, four children. He performed the naming ceremony with great joy. For all those children, when the impurity period was over, on the 11th day, the naming ceremony was performed. After performing the ceremony, Kausalya's son, the son of Kausalya, the Lord who incarnated, was named Rama. Actually, Rama is not the name given by Dasharatha, but the famous name in the Vedas. That name came from Dasharatha. God inspired him from within. Why was Ramachandra named Rama? See, actually, they didn't name him Ramachandra. Why Chandra? Because he was pleasing like the moon. Like the full moon, how beautiful it looks, Ramachandra was very beautiful. He brought joy, happiness, and peace to everyone. That's why he was named Rama. Not only that, in many other meanings, he was Ramachandra. How? It is said, "Rāma sarvābhirāmatva" (Rama, pleasing to all). He gives comfort, happiness, and peace to everyone. That's why his name is Rama. "Ramayati". Therefore, his name is Rama. "Ātma rāmatvato'piva" (Also by being self-content). He is happy in himself. He doesn't need anyone else for his happiness. Now Ramachandra doesn't need to come here. Because he doesn't need to be happy by coming here. We don't need to praise him and be happy. He comes for us. He is always happy on his own. That's why his name is Rama. "Nityaṁ rāmābhi sambandhāt" or "nityaṁ ramābhi sambandhāt". Why is he called Rama always? Because he is always with Rama (Lakshmi). He is never without Sita. That's why his name is Rama. He whom the sages meditate on, he is Rama. He who is always full of joy, he is Rama. Most importantly, he who removes our sins and prevents sins from happening, he is Rama. Truly, he is Rama. That's why he is called. "Rāyanda mātradōḷu rakta māṁsadōḷida āyastigatavāda ati pāpavanu māyavanu māḍi maharāya muktiya koḍuva rāma". See, there are two letters in this. Ra. Ra means the seed of Agni. 'Raṁ' is the seed of Agni. What does it do? When we say 'Ra', our sins are burnt to ashes. By saying 'Ra, Ra, Ra', that's why the word 'Ra' itself is not good for the wicked. It will come later. Maricha tells Ravana, "Ratnānita rathāśceva vitrāsaṁ janayanti'me" (Jeweled chariots and the like instill fear in me). Ravana, don't say any name starting with 'Ra'. It causes me fear. Because that Rama has 'Ra' at the beginning. That's why it has so much power. The second is 'Ma'. It means, the sins that have come out. If we say 'Ra', the sins inside are burnt. But if they come from outside and join, then... "Mā" means, in Sanskrit, "don't come". It prevents evil forces from entering again. "Ma" acts as a barrier, a door. Thus, Rama. 'Ra' means, enough, our sins are burnt. Then everything inside is clean. 'Ma' means, it stops coming from outside. The word Rama. Thus, in many meanings, Rama. Thus, the Lord incarnated as Ramachandra. Dasharatha was overjoyed. He named his second son Lakshmana. Dasharatha named Sumitra's son. Why? Because he is full of qualities. Not that Rama doesn't have qualities. Rama is joy for everyone. There is no quality that is not in him. But Lakshmana is full of good qualities. Bharata is full of devotion. That's why his name is Bharata. Shatrughna is the destroyer of enemies. Thus, the naming ceremony was performed for all four. Dasharatha looked at the faces of all four. He felt fulfilled. "My birth is meaningful." He was very happy. Especially, looking at Rama's face, "My birth is meaningful." He felt his birth was meaningful because he got Rama. Rama himself, from childhood, did not attract others. Everyone was attracted to Ramachandra. Ramachandra, upon reaching adulthood, completed all his samskaras, including Upanayana, and his education, along with Lakshmana, Bharata, and Shatrughna. Their education was completed. Now, what's next? Dasharatha's next task was to get his sons married after completing their education. He was thinking about getting them married. At that time, Vishwamitra came to his ashram in Ayodhya. Dasharatha was overjoyed. A message. Because it is not an ordinary matter for such sages to come to his kingdom. He ran and welcomed Vishwamitra. He washed their feet. He gave them whatever they wanted. "Lord, what do you need from me? Tell me. Because it is my fortune that people like you come. My birth is for serving people like you. Whatever you ask, I will give. I will not say no. Tell me what you need. I will give it." Vishwamitra said, "Well, well. You speak words befitting your lineage. I came here expecting this from you. I need nothing else. I have decided to perform a yagna. When I go to perform that yagna, two Rakshasas will obstruct me: Maricha and Subahu. Actually, I don't have the power to curse them. Because one has a boon from Brahma, and the other has a boon from Shiva. Maricha is invincible due to Brahma's boon. What can I do to that Maricha? And Subahu, who is arrogant due to Shiva's boon. What can I do to him? So, I cannot do anything. However, I can try. I can curse them." He said, "If I get angry and curse them, my tapas shakti (power of penance) will be depleted. Due to anger, a lot of tapas shakti is lost." From Vishwamitra's words, we understand two things. One, if we do good deeds, and if we have any tapas shakti, it is depleted by two things. One is cursing out of anger. Cursing others. It's not like the ancient sages and ascetics, taking water and chanting mantras and cursing. "May he be destroyed. May he be like this." Even if we say these words, it's not known if the curse will affect him. But our punya (merit) will definitely be lost. This is one. The second is lying. When a person lies, he definitely loses a lot of the fruits of his punya. Vishwamitra said, "Therefore, I do not wish to curse. For my yagna to be completed, send your eldest son, your best son, Ramachandra, with me." Vishwamitra said. Hearing all this, Dasharatha, with great happiness, when Vishwamitra asked to send Ramachandra, he suddenly fainted. "What are you saying? My son is only sixteen years old, Rama, with lotus-like eyes. He is not even sixteen years old. He is still a child. He is going for marriage. But see, as soon as you ask, he is not even sixteen. Why are you taking him? I am here. As long as I am alive, I will fight. I will send the entire army with you. I will come. I will fight. Don't take my son Ramachandra. Because he is not yet experienced enough." Thus said Dasharatha. To which Vishwamitra replied, "See, Dasharatha, as far as I know, these Subahu, Maricha, and others are not ordinary Rakshasas. They are Rakshasas appointed by Ravana. Ravana, who sits in Lanka, is sending all these Rakshasas from there. Therefore, even if you come, it will not be possible. Only Ramachandra must come." Hearing these words, Dasharatha fainted. After some time, he woke up and said, "What are you saying? Are they sent by Ravana? Are they Ravana's ruffians? It is definitely not possible for me. It is not possible for anyone. I myself have not gone to deal with Ravana. I am sitting peacefully. And my son, Ramachandra, is still a child. How can he face those Rakshasas? Ravana? Definitely not. This is not possible. Ask for something else. I will give it. I will do something else." He started saying this again. Vishwamitra said, "See, you promised to give. Now you are changing your word. This is not befitting your lineage. Will you give or not? Tell me clearly. If you don't give, I will leave." He said this with great anger. Vasishta was observing all this. Vasishta realized that this was turning a bit extreme. Because if Vishwamitra gets angry, he can do anything. Immediately, Vasishta stood up and said to Dasharatha, "King, do not be afraid. Send Ramachandra with Vishwamitra. Nothing will happen. Everything will be for the good." Vasishta gave assurance. As per Vasishta's assurance, Dasharatha, with a heavy heart, sent Ramachandra with Vishwamitra. Not just like that. First, all auspicious rituals were performed. Brahmins were called. "May good happen to my son," he said. Ramachandra performed all the charity rituals. Why? So that nothing bad happens. He sent him off. Ramachandra, however, followed Vishwamitra. Vishwamitra took Ramachandra and set off. Where Rama went, there Lakshmana also went. See, from childhood, Lakshmana was always behind Rama. Bharata was behind Shatrughna. They were very close. Rama and Lakshmana were always close. Lakshmana followed Rama. Vishwamitra was going ahead. Vishwamitra was taking Ramachandra. They walked and by evening, they reached the Sarayu River, the river on the banks of Ayodhya. They stayed there for the night. Then Vishwamitra said, "See, Ramachandra, I will teach you a knowledge. Bala and Atibala. If you accept this mantra, you will not feel hunger or thirst. And no difficulties will arise. No diseases will come. I will teach you such a special mantra." Saying this, Vishwamitra imparted those two special mantras. "Okay," said Ramachandra, and accepted. Truly, Ramachandra is God. He does not feel hunger or thirst. Like us, he is not affected by diseases. However, he accepted what Vishwamitra gave. Why? See, why does God uplift his devotees? Whatever we give, God accepts. God doesn't need it. We tell the story of Ramayana. Actually, God doesn't need it. Still, he asks. He blesses us. Because for us. Similarly, for Vishwamitra. He accepted Bala and Atibala. That night, they slept there on the banks of the Sarayu River. Ramachandra slept on a bed of grass. Here, we need to observe. We call Ramachandra God. But the people of that time admired him so much. Why the people of that time? Because of his personality. He grew up in a palace. A prince. He lacked nothing. But that same Ramachandra now sleeps on the grass on the riverbank at night. Anyone else, even if they have a little wealth, if there is no bed, they cannot sleep. Forget sleeping on the ground, forget sleeping on the riverbank. If there is no bed, they cannot sleep. But see, Ramachandra's personality is so simple. He slept on a bed of grass. In the morning, Vishwamitra also woke up early. "Before God, I must speak," he said. He woke up and sang the Suprabhata: "Uttiṣṭha kauśalyā suprajā rāma pūrva sandhyā pravartate. Uttiṣṭha nara śārdūla kartavyaṁ daivama'nkaṁ." We hear Suprabhata today. But this was truly Vishwamitra singing Suprabhata to Ramachandra. "Wake up, Ramachandra." Ramachandra woke up at his word. That day, after completing his daily rituals, like bathing and Sandhyavandanam, he set off behind Vishwamitra. As they walked, Vishwamitra described the events of each place they passed. As they walked, they showed an ashram called Anangashram. "See, here, Kama, who was burnt to ashes by Shiva's third eye. That's why it's called Anangashram." Explaining like this, Vishwamitra walked on. Then came the occasion of crossing the Ganges River. To cross the Ganges River, they boarded a boat. As they were going by boat, they looked to the other side. A dense forest. How dense a forest? So dense that humans had not traveled there for thousands of years. Such a dense forest. A terrifying sound was being heard. Ramachandra asked Vishwamitra, "What is this, sir? Such a terrifying atmosphere here. Why is there no human traffic here? Why is it like this?" To which Vishwamitra replied, "See, in this forest, what you see in front of you, there is a wicked Rakshasi. She is Tataki. This is the place where Tataki lives. Who is this Tataki? It is said that there was a Gandharva named Sunda. He truly had no children. Therefore, he performed penance to Brahma Deva, saying, 'I want a child. A child with the strength of ten thousand elephants. A very powerful child.' Brahma Deva said, 'Tathastu' (So be it) and gave him a boon. As a result of that boon, he had a daughter. She is this Tataki. In her childhood, she was very powerful. Because of that power, she..."
She started bothering travelers. To what extent? Once, Agastya was coming. She started bothering Agastya too. Agastya got angry. Agastya got angry and cursed that Tataki. "Go become a demoness." Originally, she was not a demoness; she became a demoness due to a curse. "Go become a demoness, eat human flesh." They cursed her like this. Not only because of this curse, but her son, Maricha, Tataki's son, Maricha, also became a demon due to a curse. This Tataki married a demon named Sunda. Such Tataki is in this forest. She has made it so that no one can enter. Rama is told, "First, you must kill this Tataki." "Okay," Rama agreed. Agreeing, he said to Lakshmana, "Look, Lakshmana, now, as per Vishwamitra's words, for the welfare of cows, Brahmins, and the country, and for your own immeasurable benefit, I am ready to act. I will kill this Tataki now. For what reason? For the welfare of cows and Brahmins. By Brahmins, I mean those who are religious, devotees of God, and virtuous people. For their upliftment, for the welfare of the country, to make Vishwamitra's words true, I wish to subdue this Tataki now." Saying this, he tied the string to his bow, pulled it once, and the twang of the bow echoed throughout the forest. Hearing that, Tataki, who was somewhere else, because she had never heard such a sound until now, came running. She came covering the sky and the earth with dust. She charged forward. As she charged forward, Rama saw her. Rama saw her, shot an arrow, and with that arrow, he nullified her. He cut off her two shoulders. Lakshmana cut off her nose and ears. That is, in the Ramayana, cutting off noses and ears is usually Lakshmana's job, like he did with Shurpanakha. But she was also skilled in illusionary warfare. She immediately became invisible. Tataki became invisible and prepared for battle. A rain of stones started falling from somewhere. A heavy rain of stones was falling. Rama immediately used the Shabda Veda (sound-piercing arrow). That is, the arrow goes towards the direction from which the sound is coming and attacks. Thus, as Rama watched, he attacked with the sound-piercing arrow. Yet, she did not seem to be dying. So Vishwamitra said, "Look, Rama, don't delay. Oh, pity, should I kill a woman? Should I kill a woman? Such thoughts might be in your mind. She is not a woman; she is a man-eater. He says very clearly, one should never show mercy to such a woman. It is true that one should show mercy to a woman, but to a good woman, not to such a wicked woman. Don't think, because she is a tormentor of the world. If you leave her, who knows how many thousands of Rishis she will kill." Thus, they put pressure again. As per their insistence and words, Rama, with one arrow, the Brahmastra, killed the immortal Tataki. With the killing of Tataki, the entire area was freed. It became convenient for people to travel. Thus, after killing Tataki, he proceeded further. All the Rishis bowed to Rama. Due to the killing of Tataki, the gods showered flowers, because she was also troubling the gods. Tataki was then taken straight to Siddhashrama. Vishwamitra took them to the ashram where Vamana had performed penance. Vamana is God. He took them to such a Siddhashrama. There, Vishwamitra had already prepared for the Yajna. He told Rama, "Look, Rama, I will now take the vow for the Yajna. It is a six-day Yajna. In six days, who knows when Maricha and Subahu will cause trouble. Therefore, it is your responsibility to protect us so that no trouble comes to us." Saying this, Vishwamitra, along with all his Rishis, started the Yajna without worry. Now there was no worry, because the burden was placed on Rama. We need to understand what it means to place the burden on God. We say we place the burden on God, but our own head's burden does not decrease. We ourselves remain worried. We keep all worries in our heads. "Oh, who knows what will happen to tomorrow's program? We have placed everything on God." Even then, who knows what will happen tomorrow. Such worries remain with us. It should never be like this. When we place the burden on God, we should say, "Lord, however you lead, so be it." And then be at peace. Thus, Vishwamitra was performing the Yajna with peace of mind. Rama and Lakshmana, with their eyes fixed, provided protection to the Yajna. For five days, it proceeded without any obstacles. On the sixth day, the last day, Subahu and Maricha came with all the demons to cause an obstacle. What did they do? They threw forbidden substances into the Yajna kund. They threw things like alcohol and meat to spoil the Yajna. Thus, they prepared to throw forbidden substances. Immediately, Rama saw Maricha. Maricha was seen first. As soon as he was seen, Rama fitted an arrow and shot it. In reality, it is called the Manavastra. In the Ramayana, it is said that he just shot one arrow. The speed of that arrow, its power, was such that look, truly, Siddhashrama is in the Himalayas, and Vishwamitra was performing the Yajna in the Siddhashrama of the Himalayas. Maricha, struck by Rama's arrow, fell in Gokarna in Karnataka. It is clearly stated in the Ramayana that he fell in Gokarna, on the seashore. He did not go towards the north afterwards. Fearing Rama, he himself says this later. Another one, Subahu, who was blessed by Shiva with immortality. Rama killed him with one arrow. Maricha was not killed, because he had a boon from Brahma. "Let him live for a few days," so that another task could be done by him later. After killing Subahu, he killed all the demons who had come with him. Without any obstacle to Vishwamitra's Yajna, the Yajna was completed successfully, removing all obstacles and bestowing all accomplishments. All the Rishis finished the Yajna and came to Rama. "Lord, we performed the Yajna for your love, and you have completed it." Look, this is offering. Offering any action to God means, you who made it happen, you who stood inside and provided everything needed, you who made it happen from outside and inside. Then all the Rishis prepared to leave. "We have to go." "Where?" Vishwamitra asked. "To Videha kingdom, to Mithila city, the capital of the Videha kingdom. Janaka, the king of Videha, truly his name is Sirdhvaja. His daughter Janaki, her Swayamvara is being arranged. We are going to participate in that Swayamvara." "Not for the girl, but why?" "To bless the kings and others who will come there." Vishwamitra told Rama and Lakshmana, "Let's go too." "Okay," said Rama. That is, look, what Vishwamitra says, "No, it's not like that." Guru devotion, respect for elders, how should it be learned from Rama? "Okay," said Rama, and they set off. Vishwamitra started telling stories one by one as they went. Rama doesn't know, but Rama knows. We say to God, "Let us say to God, so that we get merit." Similarly, they were going, telling stories so that Rama would get merit. The story of the origin of the Ganges, how the Ganges was born, the sons of Sagara, how they were liberated. The sons of Sagara brought the Ganges. But the sons of Sagara, that is, Sagara's son, grandson, Anshuman, tried to bring the Ganges. His son Dilipa, Bhagiratha, all the stories are told. Similarly, the story of the origin of Skanda, the story of Shanmukha's birth. They were also told. In the past, Shiva and Parvati were engaged in lovemaking for many years. Shiva and Parvati remained engaged in lovemaking for many years, hundreds and thousands of years. The gods became afraid. "If they remain like this, what will happen?" To cause an obstacle, they sent Agni. Here, Shiva, when he was about to release his semen to Parvati, said, "I will not accept it, because Shiva's semen is extremely potent, and I do not have the strength to accept it." So she threw it down. Immediately, Agni accepted it. Agni also could not hold it. Finally, he threw it into the Ganges. That semen fell into the Ganges. Where a type of grass had grown, it mixed with the semen in the middle of that grass. From that semen, a child was born. He was Kartikeya. The deities of the Krittika constellation, the six deities, gave milk to that child. That is why he became Shanmukha, with six faces. They told the story of such Shanmukha. Telling many stories, they reached Mithila. Outside Mithila, in a grove, a garden. As they were going there, Rama asked Vishwamitra, "Vishwamitra, what is this ashram? It seems it was once an ashram of Rishis. Now it looks like it has fallen into ruins. Looking at its signs, it seems it was some ashram." To that, Vishwamitra said, "Yes, what you said is correct. This was once the ashram of Gautama. Gautama lived here with his wife Ahalya. Then what happened? Gautama cursed his wife Ahalya. What happened? Once Gautama went for a bath. Indra came to Ahalya. How did he come? He came in the guise of Gautama. Coming in the guise of Gautama, he had intercourse with her. She also had intercourse with him." "The king of the gods, out of curiosity." In the Ramayana, one thing to understand is that, generally, we understand that Indra came in the guise of Gautama, so Ahalya did not realize it was Indra, and thought he was her husband. But the Ramayana clearly states that she knew. She knew it was Indra and had intercourse with him out of curiosity. "The king of the gods, out of curiosity." Because he is the king of the gods, she had intercourse with him out of curiosity. "Alas, alas, did her chastity not break? Did her chastity not suffer?" "Definitely not." "If that is the case, then in the morning, Ahalya, Draupadi, Sita, Mandodari, their names were not mentioned first. Why? Because look, when we talk about gods, we don't consider intercourse with them as intercourse with humans. Because even today, gods reside within everyone. The union with gods happens with everyone. Because each of our body parts has a god residing in it, and their union happens with us. Therefore, the union with some god, the union with Indra, is not to be considered like the union with humans. But what happened there? Indra had intercourse with Ahalya. Then she waited. When will Gautama come? When Gautama came after his bath, she ran away in front of him. She wanted to do this. Gautama got angry. 'I am not here, and Indra came and corrupted my wife.' Thinking this, he cursed Indra. 'May your testicles fall off, may your private parts fall off.' He cursed Indra. He also cursed his wife Ahalya. 'Because you had contact with another man, you will become like a stone.' He cursed her. But that curse was also a boon. It wasn't just a curse, just to become a stone. Not only that, but being like a stone, you perform penance. Performing penance, one day Rama will come. By the sight of Rama, your curse of being like a stone will be lifted." Saying this, Gautama left. Here, what we need to understand is, yes, Indra truly desired Ahalya. If so, shouldn't he have run away before Indra came? Why did she wait? "Did Indra not know that Gautama had come?" "Gods know everything." Even then, why did she stand? "What is the reason for this?" "Truly, these Gautama Rishis performed great penance. So much penance that they exceeded their limit. Every person has a limit. Penance should be in accordance with that limit. If the limit is exceeded, it is not good for them." Thus, they performed penance exceeding their limit. The fruit of that penance had to be taken away. How to lose the fruit of our penance? If a curse is given, it is fine. That's why Indra did this. So that Gautama would curse. To reduce the excess power of their penance. Not to diminish Ahalya's penance. To enhance her penance. For her to receive Rama's grace. This was the main objective, not like us. Even Indra, look, does he have lust for women? No. That's why, when Rama came there, when this question was asked to Vishwamitra, Indra came. Indra came and prayed to Rama. "Lord, Ahalya has been performing penance for you for many years. When will Rama come? Waiting for when Rama will come. Lord, you must show your grace. You must turn the stone-like woman back into a woman." Indra prayed. Vishwamitra was listening. Rama, more importantly, his devotion to Ahalya. "Does God need another to introduce his devotee?" No. We understand that. God knows. That's why Rama knew that Ahalya was his devotee. So, Indra's prayer was very important. Because God always likes gods. "Indra, you have done a good deed. You have taken away the excess penance of Gautama. You have made Ahalya perform so much penance. Therefore, as per your word, I will liberate her." Saying this, Rama looked towards the place where she stood like a stone. When Rama cast his merciful glance, Ahalya, who was like a stone, became a young woman again. However, the Padmapurana states that he touched her foot. His foot touched the stone. This is not seen in Valmiki's Ramayana or other Ramayanas. But why is it like this? Look, the Ramayana did not happen only once. The Ramayana keeps happening. Once, when the Ramayana happened, Rama might have made her a woman again by the touch of his foot. Another time, when the Ramayana happened, he might have made her a woman again by his glance. The girl was happy. She bowed to Rama. "My husband has done me a great good. By cursing me, he liberated me. Because if Gautama had not cursed me that day, I would not have had the sight of Rama." At the same time, Gautama arrived. Gautama came, bowed to Rama, and said, "Rama, you have liberated my wife. My wife, who was cursed, you have liberated her." And he accepted Ahalya. Now, how much love does Gautama have for Ahalya? Much more than before. Because before, she was just his wife. Today, not just his wife, but one who has received Rama's grace. Therefore, he loved her even more. Thus, Rama liberated Ahalya and then entered Mithila city. As he entered Mithila city, the people of Mithila saw him. Everyone saw him. All their eyes were on Rama. How was Rama? Such a handsome person, with arms reaching his knees, a broad chest, a dignified gait, each aspect attractive. Looking at him, looking at him more and more, they prayed. "Janaki, our princess Janaki, is there. If we have done any good deeds, may the fruit of those good deeds be that Rama himself takes Janaki's hand." Everyone prayed. Rama, along with Vishwamitra, went straight to Janaka's court. Sirdhvaja, the king of Videha. His name is Janaka. The lineage of those who came from his family are all Janakas. His name is Sirdhvaja. He welcomed Vishwamitra, offered him Arghya and Padya, and praised him. Next to him was Janaka's priest, Shatananada. He is none other than the son of Ahalya and Gautama. Immediately, Vishwamitra said, "Janaka, do you know who this is? This is Dasharatha's son, the very God, Rama." Not only that, he said to Shatananada, "Shatananada, this Rama is the one who reunited your parents. Your mother, who was a stone, has now become a chaste woman again." It has been a long time. Shatananada bowed to Rama. He praised Rama. Not only that, he praised Vishwamitra, who was the reason for Rama liberating Ahalya. Shatananada told Vishwamitra the story of Rama in great detail. Shatananada said, "Once, he was a Kshatriya king, Kaushika. He gave up everything. 'I must attain Brahma Shakti. Brahma Tejo Balaṁ Balaṁ. Kshatriya strength is not strength. Brahma Tejo Balaṁ Balaṁ.' Saying this, he performed penance. Not just any penance, but difficult penance. No one else could perform such penance." Vishwamitra performed penance in the four corners of India. East, West, North, South. Because wherever he sat for penance, Rambha would come, Menaka would come, and disturb his penance. He would go to another place. But he did not give up. Finally, with determination, he became a Brahmarshi. To what extent did he become a Brahmarshi? Vishwamitra, with such great radiance, who set out to create a creation opposite to the creation of the four-faced Brahma, told Janaka the story of such a great, radiant Vishwamitra. Immediately, Vishwamitra said to Janaka, "Look, Janaka, for your daughter, there is a worthy groom. A son-in-law like you. As soon as possible, make him your son-in-law." Janaka immediately said to Vishwamitra, "You have spoken the words that were in my mind. Why? Because as soon as I saw this Rama, my mind told me that he is the worthy one for my daughter Janaki. But what can I do? Rama, Vishwamitra, I have made a vow before. What is that vow? I have a bow. This bow was obtained from Shiva through penance. What kind of bow is it? It is with this bow that in the past, at Daksha's Yajna, Daksha performed a Yajna. In that Yajna, he insulted Shiva. Angered by the insult to Shiva, Shiva came and destroyed the entire Daksha Yajna. He killed the gods. With what? With this bow. Then all the gods prayed. He revived them all. But the bow, the bow that Shiva used in Daksha's Yajna, I obtained that bow from Shiva for my daughter. So, no one can lift this bow, nor even move it. It was placed on a chariot. No one could lift it. With Shiva's boon, Shiva's own servants would pull it. With difficulty, without Shiva's boon, others could not even move it. Such a bow, I have made it a prize for my daughter's Swayamvara. Why? Because my daughter is very beautiful. She is Ayonija, meaning she was not born from any mother's womb. When I was plowing the land for the Yajna, she was found from the earth by the plow. That's why her name is Sita. Siraat Jaata Sita, meaning the line made by the plow is called Sira, and she was born from it. That is, she is the very Earth Goddess. So, the Earth Goddess herself came like this. Such a daughter of mine, who is the beauty of the three worlds. She should not be given to just anyone. For that reason, I have arranged a Swayamvara. Whoever lifts this bow, that is, who strings it, to him, I will give my daughter in marriage." Hundreds of kings came. He says, 150 kings came and left. Each one tried. Some could not even touch the bow. Some could not even move it. Some could not lift it. Finally, Ravana also came. He says, Ravana came yesterday. Yesterday, Ravana came and could not lift it. He went away with his face down in shame. Such a bow, that Rama lifted. He strung it. If that happens, my word will be kept. Vishwamitra, therefore, you must command your boy, your disciple." Janaka requested Vishwamitra. Along with this, he said one more thing. "You might have a question. Vishwamitra, are these Swayamvaras not important for people like Ravana? No. If they cannot lift the bow in the Swayamvara, they will just carry the girl away. They will carry Sita away. Because such things are not difficult for him. He has done many such things. He is an expert in committing such acts of force and adultery. If so, why could Sita not be forcibly taken away? Because I received a boon from the four-faced Brahma. If anyone tries to take Sita against her will, their head will split into a thousand pieces. That's why Ravana and others did not come. They did not come for her. That's why my daughter was safe. So, may my daughter be married to Rama." When he prayed, Vishwamitra looked at Rama. "Rama, try." Look, what we need to observe here is Rama's obedience. If it were anyone else, who would say, "Look, the girl is so beautiful, let me go and see." But he did not. He was like that. When Vishwamitra told him, he said, "Okay." He bowed to Vishwamitra. He came to the bow. He looked at the bow from top to bottom. Then he lifted the bow with his left hand casually. How did it come? Like small children play with a bow. He lifted it so lightly. Like if you give a sugarcane stalk to an elephant, it's not a big deal for the elephant. If you give it to Indra's Airavata, it's nothing. Rama, like Hanuman, held it. He held it. Then he went to pull the string. Because the bow is a straight rod. A string is tied to it. It has to be pulled and strung. So he went to pull the string. As he went to pull it, truly, it was a very strong bow. Shiva's bow. A bow that is generally very strong. A bow that others cannot even move. When Rama pulled it, it broke with a "latak." It broke. How did it break? The Ramayana describes the sound. The sound was so terrifying that Dasharatha, Vishwamitra, Lakshmana, Rama, these four people, except them, everyone in the assembly, everyone in the city, fell down. Such a terrifying sound. Because it was not an ordinary bow. Rama looked at Vishwamitra's face. Because there are many meanings behind it. One is, "Is this all? Is this the strength of the bow? It's a very big bow. It's a big competition. Is this it?" From one perspective. From another perspective, "You told me, Vishwamitra. I did it. Your work is done." Here, what we need to observe is how detached Rama is. God is like that. God is one who is not attached to anything. One who is on his own path. He is looking at Vishwamitra's face. Why should we ask this? Because if it were anyone else, when the bow broke like this, when it was strung, he would not look at Vishwamitra's face. Instead, he would ask, "Where is Sita? Where is Sita?" Because she has to come to garland him. But no. Rama looked at Vishwamitra. Vishwamitra said, "I have completed the task." Looking at Vishwamitra's face, it came. Immediately, a shower of flowers was falling from above on Rama. Sita, stepping one foot after another, as if saying, "As she steps, so she steps." With eyes like lotus petals, holding a garland of lotus flowers that never fades, Sita came. Sita came and put the garland around Rama's neck. She stood next to him. This is not the wedding. Why? Because this is just the victory garland. Because Rama has not yet agreed to the wedding. Why did he not agree? Look, we need to observe all this. Why? Because the ones who agree to the wedding are parents. Therefore, the divine couple, the divine couple, are always together from the world's perspective. Even then, look at the world. Hanuman says, "O Hanuman, Kinkipurusha Kandalam, in the Himalayas, he is there. Every day, he tells this Ramayana. Look, wherever the Ramayana happens, he comes and sits there. Not only does he sit, but with eyes full of tears, he sheds tears of joy listening to Rama's story." Such Hanuman, tells all the Rishis, "Look, what Rama does, is for what reason? To guide people." "Martyavatartiha, martya shikshanam." How should humans live? Krishna came and gave the teaching of the Bhagavad Gita. Rama came and acted. Because if someone asks, "Krishna, you have done it. You just give teachings." "No, I have done everything as Rama. I am telling what I have done, not what I have not done." Thus, Rama is clearly showing by doing. Sita stood next to him. Vishwamitra looked at Rama. Vishwamitra immediately said to Janaka, "Let the next task, the wedding, proceed."