Ramayana. 5

Aranyakand - 1

The Word Aranya in the Aranya Kanda means Forest. There are 28 chapters in this Kanda explaining the life of Rama, Lakshmana and Sita in the forest, besides the abduction of Sita by Ravana.

It begins with Rama getting clarification from his Kulapati on the uneasy atmosphere prevailing in Chitrakuta. Rama’s kulapati described the atrocities of forcing the Rishis to abandon the place. Rama was unhappy to stay in Chitrakuta not only because of the Rishis leaving the place but also due to painful memories that Bharata had left behind. 

They started their journey and had a meeting with the renowned Rishi Atri and his wife Anasuya, who herself was a great tapasvini. Anasuya was so pleased with Sita that she gave her blessings with all her heart and also gave her a few clothes, garlands and ornaments. Continuing their journey into the Dandaka Forest they had the first encounter with a Rakshasa by name Viradha, who reached heavens after being killed by the valiant brothers. 

They then reached the Ashrama of Sage Sarabhanga, who told Indra that he can come to Brahmaloka only after meeting Rama and entertaining him. Now the Rishis gathered around Lord Rama and expressed their happiness that their protector has decended on the Dandaka forest. This was followed by their visit to Sage Sutheekshana’s Ashram to pay their respects. They continued their life for the next 10 years wandering into the forest from one Ashram to another. 

Rama, who had heard about sage Agastya, was anxious to meet him. Taking directions from sage Sutheekshana, Rama reached the Ashrama and requested for an opportunity to dust the feet of sage agastya. Agastya was so happy in meeting Rama, Sita and Lakshmana that he gave Vishnu’s Dhanus designed by Vishvakarma along with inexhaustible quivers and silver sword. As suggested by Agastya, Lakshmana set up an Ashram for them to stay in a place called Panchavati. 

Ramayana should have ended here but for Shurpanaka’s desire for having Rama as her husband. She also threatened to eat up Sita. Lakshmana was so angered by this that he cut Shurpanaka’s nose and ear. 

Aranyakand - 2

Shurpanaka’s feelings were now converted to one seeking revenge and she provoked her brother Khara to fight with Rama and Lakshmana. At the end of a fierce battle, Khara, his commanders as well as an army of 14000 soldiers were killed single handedly by Rama. One Rakshasa escaped from the battlefield and narrated the tale of woes to Ravana whose first reaction was one of disbelief. The Rakshasa after describing the prowess of Rama suggested that Ravana abduct the beautiful wife of Rama, which will make Rama lose his life in sorrow. Ravana at this stage was dissuaded from doing so by his uncle Maricha.

Shurpanaka desperate by now to seek revenge succeeded in provoking Ravana by following two fold strategy. One, by telling Ravana that he is losing control over the forest to a man and Secondly, by describing the beauty of Sita devi and by creating a desire in Ravana’s heart to make Sita his wife. Ravana now made a plan and made his uncle Maricha take the disguise of a Golden Deer with Silver spots. When Sita spotted the golden deer, with silver spots and jewelled horns, she requested Rama to capture it alive so that she can have a playmate in the Ashram. Lakshmana warned Rama that it is all Maricha in disguise, however, Rama in his eagerness to please his wife and remembering Sage Agastya’s instructions to take care of sita in every way, goes after the deer leaving strict instructions to Lakshmana to guard sita. After a few minutes of frustrating chase luring Rama deep into the forest, Rama killed the deer (maricha) and as per instructions given by Ravana, Maricha shouted Ha Sita, Ha Lakshmana in a voice similar to that of Rama. Hearing this, Sita ordered Lakshmana to go and assist Rama. Lakshmana refused to go as his brother had instructed him to guard sita and he suspected that it is part of a deep scheme. More importantly, he was sure that Rama cannot be killed in a fight. However, sita devi in her anxiety and anger heaped insults on Lakshmana, accusing him of not helping his brother because of ulterior motives to make sita his wife. Finally, she threatens Lakshmana that if he did not go to help Rama she will kill herself. Lakshmana on the verge of tears, with great hesitation, looking back often took unwilling steps to the direction from where the noise came. Ravana who was hiding and seeing all this time came to the ashram under the disguise of a sanyasi and abducted her in his chariot. Ravana also killed Jatayu, the old eagle who tried to stop Ravana. Ravana, after reaching Lanka, tried convincing sita to marrying him. Sita not only refused but told ravana that his death at the hands of Rama and Lakshmana was certain. Ravana left sita with an ultimatum of 12 months to change her mind or else be killed.

Aranyakand - 3

 

Rama and Lakshmana by now returned to the Ashram and were shocked to find it empty. Rama was inconsolable by now and declares that he cannot live without sita. Lakshmana without overstepping his decorum of a younger man talking to his elder brother, tried to calm him down. After searching all over in vain, Rama was overcome with anger and declared that he will make all three worlds empty of all beings. Lakshmana was frightened to see his brother losing sight of dharma and talked in length to his brother. Rama listened to the sweetly spoken words of Lakshmana and asked lakshmana on what action is to be taken to find sita ? They then proceeded to search and met Jatayu in a pool of blood, who explained the events to Rama. While continuing the search of Sita, they meet a Rakshasa by name Kabandha, who gets a divine form as Dhanu on getting liberation from his curse and explains the six different factors which are needed to be learnt to know any truth. He went on to explain how the leader of monkey, Sukriva can help in finding Sita. As suggested by Dhanu, they visited the Ashrama of a great tapasvini, Shabari, which helps him to get rid of the agitation in his. However, Rama was totally taken by sorrow when he saw the beautiful surroundings near the pampa river, haunted by memories of Sita Devi. Lakshmana fully appreciating his brother’s feelings, aroused the inner strength of Rama by reminding him that a man’s sorrow can easily be overcome by observance of Dharma and performing one’s duty. All these words helped Rama overcome his despondency. They then proceeded to mount Rishyamooka to meet Sugriva.

 

Ramayana. 4

Ayodhyakand - 5

It was the sixth night after Rama had departed. Half the night had passed and the king was now wide awake. He was telling to Kausalya, "My queen, when a man does something, whether it is good or bad , he is sure to reap the harvest of his act."

Dasharatha had learned the art of archery. He could, by listening to the sound made by an animal, kill it with an arrow aimed from a distance. This is called ‘Shabdavedi’. King Dasharatha remembered the GHOR APRADH that he had committed - incident of killing Shravan Bal, an innocent son of blind parents, and their curse. Shravan’s father had cursed him saying," your death will also be similar to mine. you will die as a result of separation from your son.

For five nights the king had lived after Rama had left Ayodhya. On the sixth night he could not bear the pain any longer and died quietly.

Guru Vashishta sent a messenger to fetch Bharatha from Kekaya. On the night when the messenger reached the Rajgriha, the prince had a bad dream. Bharatha asked various questions to the messenger regarding the welfare of his father, mothers and brothers but the messenger were extremely careful in answering them.

Bharatha entered Ayodhya but was nonplused by its unusual appearance. he looked around and said, "Bad omens greet me when I enter the city". 

Kaikeyi heard him coming and rushed to meet him and welcome him. Bharatha asked his mother, "where is my father ? I want to see his face which I have been missing all these days. Kaikeyi could not grasp the extent of the misfortune which had befallen her. She spoke in a flat and unemotional voice, "Your father, the righteous Dasaratha, the refuge and solace of everyone who was in trouble, the father of this country, has attained that state which all living beings should attain one day.

Bharatha was surprised at the news that Rama was not in Ayodhya, when his father died. Kaikeyi said, "Bharatha my child, Rama has left for the forest Dandaka dressed in tree bark and with him have gone Lakshmana and Sita." His mind was sorely troubled. He asked his mother, "Why ? Why Mother ?Why was he sent to the forest by my father ?"

Kaikeyi spoke, "No Bharatha ,Ram did not commit any sin. I did not like nor want Rama to be crowned as the yuvaraj. I made the king grant me that Rama should be banished and you should be crowned as Yuvaraj".

Ayodhakand - 6

Bharatha was very angry with his mother Kaikeyi and said, "You banished Rama to the forest and you have been the death of your husband and to my lasting shame, I have to remember that I am your son, born of you. I will willingly kill you myself. I would have done so too, but then my revered brother Ram will not look at the me since he will attribute the sin of matricide to me. That is the only reason why I hesitate to draw my sword and kill you. Did you think, even for a moment, that I would accept the kingdom ? I would rather die than contemplate such a sinful act. I refuse to recognize you as my mother any more."

He further said, "I can not rest until I bring Rama back from the forest and make him accept the throne which is his"

Vasishsta Rishi then came to Bharatha and said, "Shed this grief, my son and perform the last rites for your father .

Manthara was entering the palace of Queen Kaikeyi. Shatrughna saw her, he was very angry and he wanted to beat her and punish her for her crooked plan. But Bharatha told him, "My dear brother, women should not be punished even if they deserve to be. They should be forgiven. I have not killed this Kaikeyi yet is because I am afraid of Rama. He is noble and will be displeased with me if he knows that I have killed a women and a mother at that. He will never talk to me or even look at me."

Vasishsta then said, "Bharatha , your father the king ,has left this land for you to rule .He was a righteous man and he acted thus because he did not want to be called an Adharmi. As for the reason your brother Rama left for the Dandaka forest with his wife and Lakshmana, it was the same. Ram did not want his father to be called untruthful.

The kingdom as well as myself are Rama’s to do what he will. Please do not ask me to remind you of the rule of the line of the Ishvakus, that the eldest son has the right to the throne and none other. I will go to the forest and bring Rama back , if I do not succeed , I will remain with him and serve him like my brother Lakshmana is doing.

Bharatha called for his chariot and it was at the doorway in no time. He told Sumantara to take them to the forest with his retinue. The queens also went with him . Many of the people of Ayodhya also went with Bharatha. Bharatha came to Bharadvaj Rishi"s ashram. The Rishi welcomed all the guests and inquired after their welfare.

Bharatha then said, "I have come to the forest in search of Rama, to fall at his feet, to offer the kingdom to him and to take him back to Ayodhya where he should be crowned as emperor. Can you help me by telling me where the king of Kosala is?"

Ayodhakand - 7

 

Rishi Bharadvaj entertained all the guests and the army accompanied by Bharatha. In the process of talking to the Rishi Bharatha condemned his mother Kaikeyi.

 

The Rishi said, " Do not condemn your mother, Bharatha . I can look in to the future and I can see that this exile of Rama is for the good of the world . It is going to benefit the rishis of the forest, the devas and all the divine hosts. Forbear from your censure of this women."

Bharatha took leave of the rishi and after collecting his army around him left for the ashram of Rama.

Rama ,Lakshmana and Sita were very happy in the ashraam on Mount Chitrakuta. Mother Nature was lavish in her bounty here, and Sita , who had always been fond of flowers and birds and deer, was very happy here. Every day ,something new would be discovered by them and they would talk about it and they succeeded in forgetting the fact that they were exiles and that they were denied the comforts of the city.

On that particular day when they were seated, they found a herd of elephants running around as though in panic. Rama looked at this strange scene and heard an unusual noise. He said, "Lakshmana , some king or prince has entered the forest. Lakshmana was disturbed and angry.

Rama was greatly distressed by the violent anger of Lakshmana. He tried to pacify him with his soft and gentle words. He said, "Lakshmana, if Bharatha is coming here, where is the need for us to take up arms against him?

Rama said, "I will tell you why Bharatha has come. Bharatha is very fond of his brothers . He must have heard about us living in the forest dressed in tree-bark . With pain in his heart with affection for us he has come to the forest to see us.

Ayodhyakand - 8

BHARATHA MEETS RAMA

Bharatha stood still for along moment. His limbs refused to bear him. He then rushed towards Rama . He could not see properly since tears were clouding his eyes. His sorrow was like the sea which had burst its boundary. My brother who should be seated in the court served by his myriad attendants and courtiers is now seated on the floor covered by darbha grass and attended by animals of the forest as his subjects. 

Bharatha with his face drenched in tears, advanced towards Rama but fell down even before reaching his feet. Shatrughna who was with Bharatha all the while fell along with Bharatha at the feet of Rama. Ram raised them up and embracing them, shed tears.

Rama inquired about his father King Dasaratha When he heard from Bharatha that his father was no more in this world he fell down senseless..

Bharatha said, "Rama, I appeal to you to absolve me of this sin. Please be gracious enough to come back to Ayodhya and accept the kingdom which is yours by right."

Ram replied, "Righteous men should respect their mothers just as much as they do their fathers. When such is the case, when both my father and my mother told me to go to the forest, how could I act otherwise? YOU have been commanded to rule the kingdom and I have been commanded to live in the Dandaka forest for fourteen years. Walk in the path of DHARMA which you have been following all these years and do what our father asked us to do. I will do the same. You can make my father truthful only if you go back to Ayodhya and rule the country. The debt I owe to my parents is infinite. It is not possible to return the love of one’s parents. Such a great man was Dasaratha, my father, and I will not disobey him. Your duty is to obey the command of our father and rule the kingdom."

Bharatha prostrated before Rama’s sandals and said, "My beloved brother ,remember I will live wearing these coarse tree -bark and deerskin for the next fourteen years and will retain these matted locks until you remove yours. I will wait for you to come back and I will live outside the city of Ayodhya. My food will be fruits and roots. I will enthrone these sandals and they will rule the kingdom as your symbols. I will rule the kingdom as your representative."

Ramayana. 3

Ayodhakand - 1
 

Rama was the very life of the men of Ayodhya. He was unparalleled in the qualities which makes a man great. He was a very brave young man and yet his bravery was combined with mercy. Even if someone spoke harshly to him, he would never reply in the same tone. If anyone did him any favor, even if it were a small task, he would always remember it with gratitude while his own good acts would be forgotten by him even if they were hundreds in number. Each man loved him as his own son.

Words can not describe the wealth of goodness that is Rama. He was well versed in the arts which a Kshatriya had to master and he was also very proficient in the knowledge of Vedas and all its Angas. In short, Rama was the home of all the virtuous qualities that can be enumerated and he was the beloved prince of the citizens of Ayodhya.

King Dasaratha had in his heart the great desire to make Rama the Yuvaraj. In prowess Rama was like Yama and Indra and in wisdom he was like the divine Guru Brihaspati . He was the best among men , a rare soul and he was the best suited to rule the kingdom. The People of Ayodhya approved the suggestion that Rama should be crowned as the heir . They were eager to see Rama, drenched with the waters of the abhisheka, with his face sheltered by the white umbrella, riding on the elephant.

He was the personification of all that is good and great. He would never swerve from the path of truth and dharma. The earth was eager to have Rama as her lord , endowed as he was with all the qualities needed for a ruler. When he heard the commands of his father, Rama spoke not a word but stood still. He prostrated once again before his father and ascended the chariot which had brought him to the court. The crowd also dispersed slowly, each man thinking only of the glad event which was to happen soon.

When the crowd had dispersed and when the king was alone in his chambers he thought of arranging the coronation of Rama the next day since it was the auspicious Pushya nashktra. Accordingly Ram was informed and he was asked to observe all the necessary rituals, guided by VasishTha Rishi.

After Rama had gone away, Dasaratha sent for VasishTha and spoke to him about the coronation which had to take place in the morning. The people were delirious with happiness and there was joy and nothing but joy in the hearts of everyone in Ayodhya.

Ayodhakand - 2

On the same evening Manthara, the servant maid of Kaikeyi rushed to Kaikeyi and informed her of Ram’s coronation and warned her that it was a great danger for her. Kaikeyi paid no attention to the words of Manthara. Manthara stood fuming with anger. After a while composing herself, she said, "Madam, the king is contemplating your destruction. He is planning to crown Rama as Yuvaraj tomorrow .You will be destroyed, my queen, and I have come to you hoping to find a way to save you. Look he is now granting all good fortune to Kausalya and not to you. You do not know it but the king is really your enemy."

Some how Kaikeyi was convinced by Manthara and was poisoned to such an extent that she decides to go to Dasaratha for her two boons. Kaikeyi approached King Dasaratha and requested the King to sanction her two boons at any cost. She said, "You have made all preparations for Rama to be crowned as the Yuvaraj. Let the preparations remain as they are. Only, I want Bharata to be crowned instead of Rama. As for the other boon, wearing deerskin and tree -bark, Rama should spend fourteen years in the Dandaka forest."

King Dasaratha said, "I can live without Kausalya or Sumitra. I am prepared to give up even my kingdom . But I can never give up Rama. When my eyes light on Ram’s face, my heart becomes full of Joy, and when he is not with me I am the most unhappy of all beings. The world may live without the sun but I will not be able to live once I am parted from Rama. Kaikeyi , tell me ,how did this sinful thought come to your mind? You have been born just for the purpose of destruction. When I tell Rama to go to the forest, he will not speak a word in protest! How can I bear to see his face after I tell him this? You are a cruel woman and your mind thinks up only sinful thoughts. I must have sinned in my previous birth and that is the reason why I have to listen to you and your sinful wishes. The elders in the court will now approach me with the desire to take me to the hall where the coronation is to be performed. With the waters collected for the abhisheka let Rama perform the funeral rites for me who will die very soon."

Ayodhakand - 3

 

Sumantara was asked to bring Rama again. Rama came with Laxmana to Kaikeyi’s quarters. Rama looked at his father. An unnatural silence pervaded the place. Rama stood for a long time looking at his father. Rama could not understand king Dasaratha’s silence. Kaikeyi explained everything to Rama, including the two boons sanctioned to her by king Dasaratha.

 

Rama looked at Kaikeyi and said, "But certainly, my mother, I will go at once to the forest dressed as you say. I will not let my father break his words. I am unhappy only about one fact: why does the king refuse to look at me with love as he always does ? Why has the king not told me this good news?"

Rama then said, "Devi, Kaikeyi, you did not credit me one thing. I would have obeyed you if you had asked me to do this. Because of your lack of faith in me and in my love for you, you have approached the king." Rama looked like a great Sannyaasi who had renounced the world.

Rama then went to mother Kausalya and said, "Mother, a great misfortune has befallen you, my Sita and my beloved brother Laxmana. It happened just now and you do not know about it yet. What I need is an asana made of darbha grass. The time has come when I should abandon all this and go to the Dandaka forest and remain there. I must withdraw my mind from all thoughts of kingly comforts and live in the forest for fourteen years." 

Rama then said, "I am the last person to question my father’s action and the motives behind them. My father has never spoken an untruth and this incident should not prevent him from gaining a place in heaven."

Rama looked at mother Kausalya, whose face was bathed in tears and said, "Mother, my father has been deceived by Kaikeyi. Mother ,I do not have to tell you about the dharma of a Pativrata. Rama continued, "Bharatha is a righteous man and a very noble youth. He will walk only in the path of dharma."

Ayodhyakand - 4

Kausalya said, "Since fate has conspired against me , I am not able to change your mind. May that dharma protect you which you have been following so assiduously with a firm mind and with religious dedication."

Rama, Laxmana and Sita decided to go to the Dandaka forest without any further delay. Before that, Rama wished to give away all his belongings to brahmins and to the dependents in the palace. For Rama following the path of dharma was the only purpose in life and there was no disturbance in his mind since he knew that he was doing the right thing.

King Dasaratha tells Sumantara to take Rama, the noblest of men and leave him in the forest which is uninhabited by men. He realizes that even when a man follows the path of dharma, the acts he had performed in his previous birth will not leave him alone. 

Sumantara took his seat and the chariot began to move. Rama heard the wail of the king’s wives in the harem and the faint voice of his father. It came to the mind of the king finally that Rama had really left him and gone away. 

Dasaratha looked at Kaikeyi with burning eyes and said, "Kaikeyi you sinned against me and you have wished me ill. I do not consider you my wife any longer. I renounce you. Noble minded Bharatha has ever been devoted to his elders, and he has never swerved from the path of righteousness. If however, he should perchance be influenced by you ,and accept the throne won for him by you, he shall not perform the funeral rites for me. I will disown him too.

King Dashratha was carried to Kausalya’s palace and was placed on a couch covered with silk.

Rama then visited Bharadvaj Rishi’ ashram. When Rama was ready to leave that ashram the Rishi blessed them by reciting special verses meant for those going on a journey and he went with them as a father will. They reached the beautiful mountain Chitrakuta. It was full of birds, flowers, fruits and waterfalls.

They came across the ashrama of Valmiki and they visited him. He welcomed them and said, "Rama I know why you have come to the forest. I am glad that you have decided to live here where the Rishis have made their homes"

Sumantara came back to Ayodhya. It took him three days to reach city. King Dasaratha looked at him and his eyes were questioning. Sumantara recounted to him everything about Rama in detail.

Raamayana. 2

What have we to learn from Raamayana ?

The world today is in dire need of the message of the Raamayana. Jealousy, Hatred, disobedience, selfishness - all these evils has had bad influence on the society. Raama preached to the world the basic truth that the world is one family besides teaching the duties one should perform in everyday life in a society and towards a family. This triple stream of duties is the message of Raamayana. We need to perform our duty in the best possible manner like Lord Raama did.

Raama dwells in the heart of everyone. He is the indwelling spirit. When we sing " Atmaraama" week after week, this is exactly what we mean. Ayodhya, where Raama resides, symbolises our heart. Only if we keep our heart pure and firm, there will be room for Raama to stay forever. Among the many avataars of the Lord, the avataar of Lord Raama is also unique in the sense that the word "Raama" is not only a name but also a mantra in itself. Has not the Phalasruti we say in Vishnu Sahasranamam - Sri Raama Raama Ramethi….. been equated to reciting the entire sahasranamam ?

Lord Raama taught us how to remain unruffled in the presence of difficulties or joys, in pain or pleasure. A good man by his good conduct achieves greatness. These are the qualities, which everyone should cultivate. In fact the comparison of Sri Raama’s fortitude and strength to the Himalayas and the grace of his personality to the ocean- Samudra iva Gambheerye, dhairye Cha Himavaan iva portrays how his personality has been blended with the entire country.

When a Hindu’s acting in this world comes to an end, he is bid Raam Naam Satya Hai. Before we are bid such a farewell, let us atleast put into practice the teachings of Lord Raama. Vishnu Sahasranamam gives an assurance by saying Priyakrut Pritivardhana meaning when we stay in his path namely Dharma and Satya, he not only bestows all the desires but also takes the responsibility of keeping the devotee steadfast in his love and devotion towards him. Again the last reference to Sri Raama in the Vishnu Sahasranama is the word "Kshitisham" "Kshitisham" means a king. The Sahasranamam confirms Lord Ramaa to be our king and urges everyone to take the guidance of Ramaayana.

SRI RAMA JAYAM

Bala Kanda - 1

Dasaratha was the king of Kosala. The river sarayu flowed on the outskirts of the country. Ayodhya was the capital of Kosala. It was created by Manu. Dasaratha came under the scion of the Ishvakus. He was known for his wiseness, he has performed all the yagnas, and was a king loved by all.

Dasaratha has eight ministers who were all well versed in the art of advising the king in matters of importance. They were highly intelligent and were always interested in the well being of their king and his subjects. The ministers were Dhriti, Jayanta, Vijaya, Siddhartha, Arthasadaka, asoka, mantrapala and sumantra. The king has many priests to advise him on the matters pertaining to religion and religious rites and rituals. The chief of them were Vasishta and vamadeva. All the people in the kingdom were very happy and treasury of the kingdom was ever full and so was the granary.

Dasaratha was such a great king , but he was not at all happy. He had no son to make him happy. As he grew older, he was very much worried whether the line of Ishvakus will terminate after his death. At this time he thought of doing a Yaga by the name Ashwamedha. So he called for his able ministers and sent sumantra to call all the rishis and Acharyas like, Vasishta, Vamadeva Kashyapa etc. The king told them about his performing the Yaga and they also approved of his suggestion. The King told the ministers to take the advice of the rishis as to where the yaga is to be conducted. The yagnasala was to be built on the northern side of the river Sarayu.

Sumantra remembered that the famous rishi Sanatkumara had spoken about the birth of four sons to the king Dasaratha. He told the King to invite the sage Rishyashringa to preside over the yaga. Sage Rishyashringa was married to the daughter of Anga, whose name is Romapada. Dasaratha requested the king to allow his daughter and her husband (the great rishi) to come to his kingdom for the yaga. Very soon the seaon vasantha came, the rishi told the king to start the procedings of the yaga and to send the sacrificial horse for its sojourn around the Bharatvarsha. Dasaratha took the dust of the feet of sage Vasistha and prayed him to make the yaga a success. The king requested the sage Rishyashringa to perform the yaga by name of putrakama. The sage blessed him by performing the putrakama yaga as it is mentioned in the Atharva Veda.

Balakanda - 2

When the Ashwamedha yaga was going on, the Devas led by Indra went to Brahmaji the creator. They complained to him about the troubles and harassment done by Ravana. They complained to Brahmaji that your boons have made him very very powerful . He has frightened all the three worlds and he has threatened to insult me in my Amravathi. Because of his boons , the sun god is afraid to glows brightly and vayu does not blow hard, even the sea is frightened of him. Because of his boons he cannot be killed by any of the devas. 

Brahmaji listened to them and said , Yes, Ravana cannot be killed by any devas, or danavasor gandharvas, or yaksha, or any rakshasas. However because of his arrogance he forgot to get immunity to be killed by a man. And that his how he will be killed said , Brahmaji.

While they were talking thus, Lord Narayana came there with his shankha , chakra , he was seated on Garuda. Brahmaji requested to him to be born as a son to the king Dasaratha and also told that four sons will be born to the king. He requested Lord narayana let all the four sons be the Amsas of you. Your avatara will be of immense help to the mankind and also for us. 

Lord Narayana listened to the words of Brahmaji, and said that I have decided to be born in the world of men and I will destroy Ravana and his entire clan . After killing him, I will rule the world for 11,000 yrs. To assist me in this avatara, he told the devas that they will also be born in the world of men as Monkeys as ravana had forgotten to ask for immunity of death from monkeys.

The Putrakama yaga came to an end . From the fire came a divine form. The divine form held in his hands a bowl with a silver covering. It said , I am a messenger from Brahmaji. I have been commanded to hand over this payasa to you. Give it to your queens and your wish for sons will be fulfilled. The king prostrated before the divine form and took the payasa. The yaga came to a glorious end and the king took the blessings of all the rishis and came to the inner chambers of his palace and gave half the payasa to his eldest queen, kausalya, and then gave half of what was left to Sumitra, and again half of what was left to Kaikeyi, and when some more was left he gave it to sumitra again. 

Balakanda - 3

The king dasaratha was very happy and the month of chaitra was approaching and the vasanta rutu was nearing. The month was Chaitra and it wasShukla paksha , it was ninth day of the new moon, all the five planets were in the auspious position, the lagna was karkata and the planet Guru was rising with the moon. The star was Punarvasu. The Lord Narayana was being born in the world of mankind as a man for the benefit of mankind. When the next star pushya appeared under the Meena Lagna a son was born to the queen kaikeyi. Sumitra gave birth to twins when the star Ashlesha was born. All the four sons of Dasaratha were the amsas of the Lord and kausalya’s son Rama was Lord Narayana himself. There was so much joy in the whole of kosala and king Dasaratha was the most happiest man . The children grew up like the moon in the shukla paksha . Right from their childhood Lakshmana was very very attached to Rama. He was always with Rama and Shatrugna was attached to Bharata. 

The children grew up learning from their guru Sri Vasishta. They were well versed in the art of fighting like all the Kshatriyas and they were humble and softspoken . They were all liked by everybody and Rama was the darling of everybody. Of the four , Rama was the favourite of his father. The children were now of 16 years of age and Dasaratha was thinking in his mind about their marriage. At this time Sage Vishwamitra arrived at his palace. Dasaratha welcomed him with all shraddha and bhakti and with great humulity asked the sage about the purpose of his visit. Sage Vishvamitra told the king about the Yaga he was performing and the troubles he has to suffer from the rakshasas who could take any form any time. I cannot curse them because there is no place for anger when I am doing this yaga. Dasaratha asked what help do you need from me? I am willing to do anything to help in your yaga. When the king spoke like that, Sage Vishvamitra asked him to send rama with him . He said don"t worry about him and about his safety . He will be famed in the three worlds because of these good deeds . Dasaratha was worried now. He did not want to send rama with the sage. In his eyes rama was just a child and how can a child kill all the rakshasas? He pleaded with the sage , and even offered to go himself along with the sage and said I can fight the rakshasas . The king said my son is not even 16, and has not yet finished his education and then how can he help you? I cannot live a moment without seeing my beloved son rama. Rama is my very life and of all the four sons he is the most dearest to me. By now sage Vishvamitra patience was running out, He was very angry with the king who offered all the help and now he is going back on his words.The sage told the king that I am going back and you can live happily with all your kith and kins but you will be remembered as aking who did not keep his word and the you will be discredited by the world . The earth trembled when the sage spoke like this. Blinded as he was by his love for his son king dasaratha did not realise what he was doing. Sage Vasistha who was the kula guru then spoke to dasaratha, made him realise his mistake , he spoke about the prowess of the sage, thepowers of the sage and told him to get out of the delusion called Putrasneha. Finally the king realised his mistakes and fell at the feet of the sage and asked for forgiveness. He told the sage the Lakshmana is always with rama and they are always together. So Rama and Lakshmana went with sage Vishvamitra.

Balakanda - 4

When they reached the southern bank of the river Sarayu, sage Vishvamitra told rama to take water in his palms and he taught him the mantras Bala and Prabala. They are the daughters of Brahmaji, the creator. You will never feel tired nor hunger will trouble you nor thirst will trouble you. That night they rested and next day before dawn they were woken up by sage Vishvamitra. They reached the spot where river sarayu joins river ganga. There were many Ashramas and many rishis were performing all sorts of tapas. They crossed the river ganga and the forest that they saw was very very dense but there was no sign of any habitation there. Sage Vishvamitra told them that a terrible rakshasi by the name of Tataka lives here and she has been terrorising everybody. Sage Vishvamitra told rama to kill tataka and rama obliged him by killing her and the forest was freed from tataka. Vishvamitra blessed rama and gave all the divine astras of his to him and taught him as to how to use it and told him to teach lakshmana . 

Finally they reached the place where the yaga was to take place . Many rishis had gathered there . Rama and lakshmana paid obeisance to all of them. The rishis told them that the yaga will last for 6 days and sage Vishvamitra will observe vow of silence and they told them to guard the place very very carefully. The yaga proceeded with out any troubles for the first five days. But on the sixth day all of the sudden there was a lot of commotion . R and L knew that these are the works of the rakshasas. Rama took up the astra by the name manavastra and aimed it at the rakshasa by the name Marichi. The astra struck marichi and threw him about hundred yojanas in to the sea but it did not kill him . Rama then took up the other astra by the name Agneyastra and it killed subahu and the other rakshasas.

Balakanda - 5

After the yaga was over, Rama asked the sage as to what they should do now ? Sage Vishvamitra told rama and lak , we will go from here to the kingdom of Janaka , Mithila. The famed bow of Mahadeva is in Mithila and till date nobody has been able to lift it. They reached the kingdom of Mithila and the king on knowing about the arrival of sage Vishvamitra welcomed him with all honour and respect. He also asked about the purpose of his visit. 

The sage introduced the two princes to the king and told the king that they both are great archers and they are impatient to see the bow of Mahadeva and asked the king to make arrangement to bring the bow.

King Janaka narrated as to how the bow came to be with him , and he also spoke about his daughter Sita, who was found as a beautiful child from the mother earth, when he was preparing the earth for doing a yaga. That is why she is named Sita, and whoever is able to lift the bow, Sita will be their bride. 

Janaka made arrangements to bring the bow, and rama with the blessing of sage Vishvamitra lifted the bow as though it were just a sport. Rama held the bow straight with his left hand and he bent the bow with his right hand . The earth trembled at the noise, and many people fell down unconscious. King janaka was very very happy that Sita will be rama’s bride and she will be the bride of the house of Ishvakus. He made arrangements and send messengers to Kosala about the impending marriage of Rama and Sita. Dasaratha was very very happy and they all left for Mithila. King janaka told king Dasaratha, please accept my 2^nd daughter for your son Lakshmana. At this time Sage Vishvamitra spoke to the king Janaka, about his brother’s daughters and asked the king to get the two daughters to be given in marriage to Bharata and Shatrugna. 

When the star is in Uttara Phalguni let the marriage be performed.

Ramayana. 1

This is taken from www.hindunet.org/ramayana

Introduction

raamaayaaNa is one of the largest epics in the world, comparable to the Illiad and Odyssey. it originates form bhaarata (india) - the land of king bharata. raamaayaNa is one of the two itihaasa (historical account) scriptures of sanaatana dharma (Hindu-dharma), the other being the mahaabhaarata. It describes events that took place in ancient bhaarata around 7000 BCE (before common era - also known as B.C.) It contains the story of Lord raama the 7th avataara (incarnation) of Lord vishNu in the tretaa yuga (the silver age among the four ages in a mahaayuga which corresponds to a complete cycle of the earth's percession). The puraaNas, raamaayaNa and the bhagavada geeta are considered (both-independently and together) by many as a fifth veda. Among the four most popular sets of Hindu scriptures - the vedas, puraaNas, itihaasas and tantras, the itihaasas (raamaayaNa & mahaabhaarata) are the most popular among Hindus all around the world today. Among the numerous translations of raamaayaNa are shrii raama charita maanasa in avadhii language by tulasidaasa and kamba raamaayaNa in Tamil.
The original raamaayaNa was authored by r^shi (Seer, Sage) vaalmiiki in sanskr^ta. The interesting thing about it is that raamayaNa unfolded AFTER it was written. The incidents that were to happen around the seventh avataara of vishNu were revealed to vaalmiiki before they even took place. Another way of looking at is that vishNu simply played out a role as raama as dictated in the raamaayaNa. The significant thing however is that the role itself was of an ideal human being. r^shi vaalmiiki was originally a robber who later turned into a r^shi of the highest stature. He is credited to be the first human to compose poetry and is given the title aadikavi. Valmiiki himself appears in the raamaayaNa. In the last part of raamaayaNa when siitaa is sent to the forest by raama, it is r^shi vaalmiiki's hermitage where siitaa takes refuge.        


raamaayaNa stresses on bhakti yoga - the yoga of devotional love. raama represents the ideal man and siitaaraani the ideal woman. hanumaan is an epitome of a bhakta (devotee) with daasya bhaava (accepting God as the supreme master). Since raamaayaNa is about events in tretaa yuga, when the society was still mature, it represents the best of relationships among humans. Even the raakshasas (roughly translated as demons, but a better translation would be misguided or ignorant beings) of lankaa followed a strict code of conduct. Thus in the raamaayaNa we can find the ideal relationship between father and son in dasharatha & raama as well as in raavaNa and meghanaatha. The ideal couple is represented by raama & siitaa and raavaNa and mandodari. raama and lakshamaNa are the best of brothers and so are bharata and shatrughna. hanumaana and vibhiishaNa are the ideal devotees.
There are some interesting differences between raama and krishNa although both are avataars of vishNu. raama was born and died as a prince and king but lived as an ascetic, krishNa on the other hand was born in a prison and died due to a wound caused by a hunters arrow, but He lived as a king all his life. raama exemplifies the ideal human and is most loving and gentle. krishNa on the other hand has the most fun and lovable personality. In the form of raama, vishNu simply plays a part or role already assigned to Him by vaalmiiki whereas as krishNa he reveals that he is God incarnate.
raamayaNa is a religious, spiritual and historical manual. The tulasii raamaayaNa is one of the most popular scriptures authored during the bhakti era in medieval India.
The vaalmiiki raamaayaNa has the following kaanDas (chapters).

1.   baala
2.   ayodhyaa
3.   araNya
4.   kishkindhaa
5.   sundara
6.   yuddha
7.   uttara

Where in lay the secret of this unique greatness in Raama’s personality? He is called Maryadha Purushottama- the great one who never deviated from the norms of Dharma. In the eyes of a Hindu, the touchstone of human excellence is Dharma. Devotion to Dharma came first in Raama’s life. It was his supreme commitment to putra-dharma that made Raama smilingly depart to the forest for fourteen years. Again He did not budge from the path of Dharma when he was made the future emperor of Bharat. Don’t we recite in Vishnu Sahasranama that Raama is Dharma himself :

Ramo Viramo Viraj, Marg Neyo Neyonayah
Veera Shakthimathan Shresta, Dharmo Dharmavidhutamma

Lord Raama was ready to forsake everything else to uphold his kingly duties - Rajdharma and take care of his countrymen. In fact he once told Sitadevi that he would not hesitate to sacrifice even her if the welfare of the people of Ayodhya required it.

Sneham dayaam cha soukhyam cha, yadi vaa jaanakimapi
Aaraadhanaaya lokasya, munchate naasti me vyatha.

However, the most crucial test came when Lakshmana violated the orders of Lord Raama and admitted Durvasa’s presence with a view to averting the destruction of Ayodhya by Durvasa’s curse. Raama stuck to the Law of the land and awarded death sentence to Lakshmana- one whom he loved dearer than his own life. Such was Lord Raama’s intense adoration and love for the motherland and this is revealed in the following legendary couplet

Janani Janmabhoomischa Swargaadapi Garreyasi

This means that the mother and motherland are greater to me than the heavens themselves.

Sri Raama’s role as one of the first and foremost national unifiers of Bharat is also unique and extraordinary. He embraced Guha, the boatman and also enjoyed the fruit offered with devotion by Shabari, a tribal lady without any hesitation. Lord Raama has become so much identified with all the good, great and virile qualities of a human being that expressions such as "Us me Ram nahi Hai" have become common usage.

 

Sundara Kandam 3

The demons wrapped the tail with cloth and Sri Hanuman grew in size. They then set fire to His tail. Sri Hanuman let Himself be dragged through the city. When Sita Devi was informed of this, she invoked Agni, the deity of fire, and requested him that Sri Hanuman should not feel the heat.

Sri Hanuman was not one bit affected by the heat. He was however burning with anger and leapt into the air and set fire to Lanka, house after house, mansion after mansion. When he had completed destroying the city, He stood on top of the Trikuta hill and suddenly remembered that He had acted impulsively without thinking of Sita Devi’s welfare and was filled with remorse. He then consoled that when He, a mere messenger of the Lord had been untouched by fire, surely the very embodiment of virtues cannot be burnt. However, He went back and confirmed that Sita Devi was safe and then set forth on his return flight.

The return flight seemed much easier, since His mission was accomplished and He reached the Mahendra Mountain and roared with joy. His roar sounded like thunder and the vanaras realized that He had succeeded in His mission. He then narrated the story to them and they hurried towards Kishkindha. Upon reaching Kishkindha, they set foot in Sugriva’s treasured Madhuvan. With Prince Angada’s permission they started feasting in the Madhuvan. This would normally have invoked Sugriva’s anger, but when Sugriva was informed, he was happy because he realized that the vanaras would not have dared such a thing unless their mission was a success.

Sri Hanuman then met Sri Rama and debriefed Him on His visit to Lanka. He gave the crest jewel of Sita Devi and narrated the incidents she had told Sri Hanuman. After this Sri Rama and the vanara leaders planned their campaign to fight Ravana.

Sundara Kandam mentions about two outstandingly brave people who are portrayed in totally opposite ways. Sri Hanuman is vividly described as an embodiment of strength and physical valor. Sita Devi is portrayed as a soft person who is unparalleled in courage, faith and heroism. She is passive and yet in defiance of Ravana, stood up to all persecution without a physical display of courage. She epitomizes feminine courage and both the characters have a common source of inspiration, Sri Rama.

Hanuman's leap across the ocean to Lanka is an archetypal journey into darkness. This leap, His first remembrance of suppressed superhuman abilities, is a crucial turning point in the development of His character.

The spiritual significance of Sundara Kandam is the most important. The quest of Sri Hanuman is the quest of an awakened spiritual aspirant to cross over the ocean of Samsara (transmigratory existence) and seek the divine spirit. Sri Hanuman is the awakened soul or intelligence endowed with Sattva. Jambhavan is His enlightened spiritual teacher. The vast ocean is the Samsara sagara. The ogresses Surasa, Simhika, and Lankini represent the various obstacles. Even the fact that Sri Hanuman searched in the night, illustrates the Sloka from the Bhagavad Gita which says, "That which is night for all people is when the self controlled sage is awake." Lanka with all its forts, gardens and palaces represents the various koshas, sheaths, in a man’s mind which have to be penetrated. The search is difficult as was with Sri Hanuman but will succeed with faith in Lord.

Sundara Kandam is a tresure trove of power, reading which devotees can gain mental strength and spiritual support in difficult worldly situations. Its recital with faith is believed to give courage to face and overcome obstacles in life.

 

Sundara Kandam 2

Entering on His left foot, He walked through the city and took in the sights and sounds of Lanka. He waited till late night and then started looking for Sita Devi.

He had looked everywhere, but since He was not able to see Sita Devi, He was gripped with fear, wondering if Sita Devi was alive. However, He had Sri Rama’s blessing and continued His search when He spotted the Ashoka Van. In the Ashoka Van, He saw Sita Devi beneath a big Simshupa tree. Continuous fasting had made Her weak. Her clothes were worn out and tear stained. Surrounded by ugly and horrid ogresses, she was calling out to Sri Rama.

As He watched Her, Ravana entered and tried to coerce Sita Devi to marry him. Sita Devi treated him with contempt as though he was not equal to even a blade of grass. He was angered and he gave her an ultimatum of two months and left. She was then coerced and persecuted by the ogresses. However an elderly woman Trijata, intervened and warned them saying that she had a dream that Sri Rama would come and destroy them.

Hanuman who had watched enough, started singing softly about Sri Rama. Cleverly, Hanuman had aroused Her curiosity without alarming Her. He then met Her and narrated all the events and how Sri Rama spent every waking and sleeping minute in Her thought. He also gave Her the signet ring from Sri Rama. She was overjoyed and thrilled to hear about Sri Rama and wanted Hanuman to repeat the stories over and over again.

Hanuman was so joyous on seeing Her that He immediately offered to save Her and take Her away. When He told this to Sita Devi, she smiled and wondered how a little monkey could achieve this. Hanuman then revealed His huge form and Sita Devi was convinced of His power. She however told Him that she would want Her Lord to come and save Her and only that would be creditable to His bravery. Hanuman was overawed and humbled by Her chastity and devotion to Lord Rama. She then gave Hanuman Her crest jewel, which was Her wedding present, as a token of remembrance and to authenticate Hanuman’s meeting. She also narrated some incidents which only she and Sri Rama knew about.

Once, when Sita Devi and Sri Rama were resting together, Indra’s son came as a crow and pecked and hurt Her. Sri Rama was so incensed that he invoked the powerful Brahmastra. The crow was followed by a ball of fire, wherever he went and finally, he fell at Sri Rama’s feet and begged for mercy. Sri Rama spared him, but since the Brahmastra cannot go waste, He took his eye. Sita Devi wanted to remind Sri Rama that when a mere crow had angered Him so much, how much more punishment Ravana deserved for having imprisoned and persecuted Her! Hanuman then left with tears in His eyes and determination in His heart.

Hanuman’s mission was to find Sita Devi and this was accomplished. Nevertheless, He had the foresight not to stop with this. He wanted to survey the real strength of the enemy so that He could inform Sri Rama accordingly. In order to draw attention, He started destroying Ravana’s prided Ashoka Van. Sri Hanuman let His monkey qualities take over and wrecked the place, enjoying every moment of it sparing only the Simshupa tree under which Sita Devi was seated.

Ravana sent troops, sons of ministers, his army chiefs and even his favorite son Akshakumara. When all of them failed, Ravana was puzzled and grieved. Indrajit, Ravana’s son who had defeated Indra himself, then set forth to fight Sri Hanuman. Indrajit used the Brahmastra. Hanuman had Brahma’s boon and so, was unaffected. In order to meet Ravana, Hanuman pretended to be bound by the missile and fell on the ground and remained motionless. The demons in their haste tied Him with ropes. Indrajit regretted their hasty move since he knew that the Brahmaastra would become useless.

Ravana was astonished when Sri Hanuman was brought before him. How was a mere monkey able to gain entrance to his capital city, guarded as it was by demons armed with powerful weapons? In Ravana’s court, Ravana treated Sri Hanuman rudely. Ravana did not even offer Him a seat but He made a seat with his tail, which was so high that Ravana was forced to look up to Him! Sri Hanuman warned Ravana that he should return Sita Devi or be prepared to face destruction of the entire tribe. Sri Hanuman warned Ravana that his boon of invincibility at the hands of all beings excluded men and monkeys. Ravana was so upset that he ordered the execution of Sri Hanuman. Killing the messenger instead of the originator of the message is an unpardonable crime and Vibhishana reasoned with Ravana and pacified him. Instead, Ravana ordered setting fire to Sri Hanuman’s tail.

Sundara Kandam

Among the seven cantos, Sage Valmiki has gone to the extent of naming a canto after Him, the Sundara Kandam, a tribute he does not give to any other person. The Sundara Kandam, the fifth canto in the Ramayana, which narrates the exploits and valour of Sri Hanuman is considered to be the most prominent chapter. A regular rendering of this chapter is believed to bestow immense peace to the reader.

As the name suggests, this canto is simply beautiful and it has been described as the piece de resistance of the Ramayana. There are many interpretations to the name of this canto. Many scholars feel that the word Sundara refers to Sri Hanuman. Sundara means a vanara or a messenger or an intermediary between the hero and heroine. In all these aspects this refers to Sri Hanuman. It is also said that Sage Valmiki considered that this canto was his best effort in terms of literary excellence and hence decided to call it Sundara Kandam. It is also Sundara because this canto lightens the heart of the readers because Sita Devi and Sri Rama had relief to some extent. Sundara also means the recovery of something lost. The rediscovery of Sita Devi finds narration in this canto and hence the name.

Sundara Kandam deals almost entirely about the achievements of Sri Hanuman in one night, as He searched for Sita Devi. Roused by Jambhavan, Hanuman assumes a gigantic size. Sri Hanuman prayed to Lord Rama and the Gods of all quarters before embarking on His flight. In spite of being very powerful, He is the embodiment of humility which was revealed in all his actions. Sage Valmiki has provided a detailed description of His leap to Lanka. Hanuman swelled His body, shook His bodily hairs, roared loudly, whirled His tail, contracted His waist, and just before leaping off the mountain He sank down, drew in His arms and neck, flattened his ears, and filled Himself with concentrated power and energy focused on the lower part of the body. He scanned the sky in order to see a clear path for Himself, arrested the vital air (prana) in His heart, and leapt. The mountain at this moment shook, its rocks and trees shot forth, and the animals residing there leapt off in terror. Water and minerals were released, and snakes sprang from the ground! It was a unique sight and only a unique person could have achieved it.

The lord of the oceans wanted to help Sri Hanuman, the messenger of Sri Rama, the scion of the Ikshvaku race. He summoned the submerged mountain Mainaka, the offspring of Mena. Mainaka which had the power to become big or small immediately grew as tall as the sky and came in the path of Sri Hanuman. Sri Hanuman mistook it as an obstacle and pushed it away with his chest. The mountain then took a form and told Him that it was not an obstacle, but had come in the way only to offer Him a place to rest. Sri Hanuman replied that He would not rest till His mission was accomplished. Such was His commitment to duty!

As He continued his journey, the demigods wanted to test His commitment. They urged the serpent Surasa to take up the form of a big ogress and obstruct Hanuman. She told Hanuman that she had been granted a boon by Brahma that no one could pass her without entering her mouth. Hanuman pleaded with her but it was of no avail. He then assumed a gigantic form and asked her to open her mouth wide enough to accommodate Him. When her mouth was wide open, He made himself as small as a fly and entered her mouth and came out in a split second. He then spoke to her humbly that He had not denied Brahma’s boon and requested her permission to leave. Surasa was pleased and blessed Him.

Hanuman continued His flight. As He was passing by, Simhika, another ogress who desired to eat Him grabbed His shadow. He killed her with a single blow.

He then continued His flight and as He neared Lanka, having covered hundred yojanas, He decided to contract himself so as not to draw attention. He looked at the beautiful city of Lanka, which seemed heavenly in appearance. He decided to wait till it was night time and then entered the city. As He attempted to enter, the guardian goddess of Lanka, Lanka Lakshmi or Lankini confronted Him. He spoke humbly to her, but she was aggressive and asked Him to fight her and defeat her, thinking He was only a monkey. Hanuman hit her on her face and she fell down. This was in spite of the fact that He did not use power since He did not want to use power against a female. She was immediately subdued and informed Him about a boon by Brahma that she would be invincible until she was conquered by a monkey, which would signify the end of the demons. Saying thus, she let Him enter the city and vanished from the city forever.

Karrupusamy names

This is some of the names which I managed to find based on information given by others and songs. It may be incomplete and may require spelling adjustment.

Aanaikatha Karupusamy
Achankovil Karupusamy
Alaikalai Karupusamy
Alangara Karupusamy
Allavuthu Karupusamy
Anaiyeri Karupusamy
Angaram Karupusamy
Aruvikarai Karupusamy
Bali Karupusamy
Bayangara Karupusamy
Bodyguard Karupusamy
Boothanayaga Karupusamy
Chandaprasam Karupusamy
Chinna Karupusamy
Gramam Karupusamy
Gurusathu Karupusamy
Guruvudulai Karupusamy
Itampudi Karupusamy
Kangeyam Karupusamy
Karaiyadi Karupusamy
Karampudi Karupusamy
Karisungkollam Karupusamy
Karumathur Karupusamy
Karungkulam Karupusamy
Karuvepillai Karupusamy
Kathirvettu Karupusamy
Kaval Karupusamy
Killikoondu Karupusamy
Kottai Karupusamy
Kottampatti Karupusamy
Kumudi Karupusamy
Kurisollum Karupusamy
Machai Karupusamy
Madampuram Karupusamy
Mahligaipari Karupusamy
Makkal Karupusamy
Malayadi Karupusamy
Mangkattu Karupusamy
Manjana Karupusamy
Maruthur Karupusamy
Mavuthur Karupusamy
Mayandi Karupusamy
Melamalai Karupusamy
Muthu Karupusamy
Muthukudu Karupusamy
Naliparai Karupusamy
Nalla Karupusamy
Nattukottai Karupusamy
Nondi Karupusamy
Omkara Karupusamy
Ondipulli Karupusamy
Paalavalli Karupusamy
Pachai Karupusamy
Pachaimalai Karupusamy
Palayattu Karupusamy
Parivettai Karupusamy
Pathala Karupusamy
Pathinettampadi Karupusamy
Periya Karupusamy
Persoli Karupusamy
Peyandi Karupusamy
Pisasanasaya Karupusamy
Poomalai Karupusamy
Poondu Karupusamy
Pudalvetti Karupusamy
Pudukottai Karupusamy
Ranaveeran Karupusamy
Sadaimudi Karupusamy
Sambanthar Karupusamy
Sanggamudi Karupusamy
Sanggili Karupusamy
Santhanam Karupusamy
Sappani Karupusamy
Sevalaperi Karupusamy
Singga Karupusamy
soolam Karupusamy
Talapudayar Karupusamy
Thandu Karupusamy
Thenadi Karupusamy
Thenaruvi Karupusamy
Thundi Karupusamy
Tiruvannamalai Karupusamy
Tiruveni Karupusamy
Toppu Karupusamy
Tunggaran Karupusamy
Uppanthurai Karupusamy
Uri Marathadi Karupusamy
Uthana Karupusamy
Vaanamalai Karupusamy
Vaanarvutti Karupusamy
Valaithadi Karupusamy
Valividum Karupusamy
Vanangkatu Karupusamy
Vattamalai Karupusamy
Veera Karupusamy
Vellai Karupusamy
Vellai Karupusamy
Vellaikaatu Karupusamy
Velloor Karupusamy
Venggalalur Karupusamy
Veppali Karupusamy
Vettai Karupusamy
Vettai Karupusamy
Villadi Karupusamy
Yechi Karupusamy
Yellai Karupusamy

Lord Ayyappa

The Legend of the Hindu God Ayyappa

Lord Ayyappa

South Indian Calendar Art

"Swamiye Sharanam Ayyappa" (Give me shelter, Lord Ayyappa!)

- Popular Hindu Mantra in Malayam

Ayyappa, the son of Vishnu & Shiva

Lord Ayyappan or simply Ayyappa (also spelled as Ayappa) is a popular Hindu deity worshiped mainly in South India. Ayyaappa is believed to be born out of the union between Lord Shiva¹ and the mythical enchantress Mohini, who is regarded as an avatar of Lord Vishnu². Therefore, Ayyappa is also known as 'Hariharan Puthiran' or 'Hariharputhra,' which literally means the son of both 'Hari' or Vishnu and 'Haran' or Shiva.

Why Ayyappa is called Manikandan

Ayyappa is also commonly known as 'Manikandan' because, according to the legend of his birth, his divine parents tied a golden bell (mani) around his neck (kandan) soon after his birth. As the legend goes, when Shiva and Mohini abandoned the baby on the banks of the Pampa river, King Rajashekhara, the childless monarch of Pandalam, found the newborn Ayyappa and accepted him as a divine gift and adopted him as his own son.

Why the Gods Created Ayyappa

The legendary story of the genesis of Lord Ayyappa in the Puranas or ancient scriptures is intriguing. After Goddess Durga³ killed the demon king Mahishasur, his sister, Mahishi, set out to avenge her brother. She carried Lord Brahma's boon that only the child born of Lord Vishnu and Lord Shiva could slay her, or, in other words, she was indestructible. To save the world from annihilation, Lord Vishnu, incarnated as Mohini, wed Lord Shiva and out of their union Lord Ayyappa was born.

The Story of Ayyappa's Childhood

After King Rajashekhara adopted Ayyappa, his own biological son Raja Rajan was born. Both the boys grew up in a princely manner. Ayyappa or Manikantan was intelligent and excelled in martial arts and the knowledge of various "shastras" or scriptures. He surprised everyone by his superhuman powers. Upon completing his princely training and studies when he offered 'gurudakshina' or fee to his guru, the master aware of his divine power asked him for a blessing of sight and speech for his blind and dumb son. Manikantan placed his hand on the boy and the miracle happened.

Royal Conspiracy Against Ayyappa

When it was time to name the heir to the throne, King Rajashekhara wanted Ayyappa or Manikantan, but the queen wanted her own son to be the king. She plotted with the diwan or minister and her physician to kill Manikantan. Feigning illness, the queen made her physician ask for an impossible remedy - lactating tigress's milk. When no one could procure it, Manikantan volunteered to go, much against his father's will. On the way he chanced upon the demon Mahishi and slew her on the banks of the river Azhutha. Manikandan then entered the forest for tigress' milk where he met Lord Shiva and at his behest sat on the tiger, and came back to the palace.

The Deification of Lord Ayyappa

The King had already understood the queen's machinations against his son and begged Manikantan's forgiveness. Manikantan then left for his heavenly abode after telling the king to build a temple at Sabari, so that his memories could be perpetuated on earth. When the construction was complete, Lord Parasuram sculpted the figure of Lord Ayyappa and installed it on the day of Makar Sankranti⁴. Thus, Lord Ayyappa was deified.

The Worship of Lord Ayyappa

Lord Ayyappa is believed to have laid down strict religious adherence to receive his blessings. First, the devotees should observe a 41-day penance before visiting him in the temple. They should maintain abstinence from physical pleasures and family ties and live like a celibate or 'brahmachari.' They should also continuously contemplate on the goodness of life. Moreover, the devotees have to bathe in the holy river Pampa, adorn themselves with three-eyed coconut and 'aantha' garland and then brave the steep climb of the 18 stairs to the Sabarimala temple⁵.

The Famous Pilgrimage to Sabarimala

Sabarimala in Kerala is the most famous Ayyappa shrine visited by over 50 million devotees it every year, making it one of the most popular pilgrimages in the world. Pilgrims from around the country brave the dense forests, steep hills and inclement weather to seek the blessings of Ayyappa on the 14h day of January, known as Makar Sankranti or Pongal, when the Lord himself is said to descend in the form of light. The devotees then accept 'prasada⁶' or the Lord's food offerings and descend the 18 steps walking backwards with their faces turned towards the Lord.

Thulasi

1. Thulasi,when taken along with pepper in the evenings for three days consecutively, treats cold, cough and fever.

2. Irritation in the urinary tract is healed when the juice of Thulasi and cow's buttermilk mixed together are taken thrice a day.

3. When the juice of Thulasi with salt is consumed in an empty stomach for forty eight days, epilepsy gets cured.

4. Chest pain is alleviated when Thulasi's juice is taken along with honey thrice a day.

5. The juice of Thulasi mixed with water and taken in the early mornings for a hundred days is a great therapy for all sorts of diseases.

6. Thirst, flatulence, and absence of appetite are eased when Thulasi’s juice is drunk, mixed with hot water.

7. Thulasi and two pinches of Omam (Carum Carvi is its botanical name), well ground and mixed with water, and consumed once in the mornings after food, is a sure remedy for chicken pox and measles.

8. Even the poisonous bite of a scorpion is cured when the affected area is rubbed with the leaves of Krishna Thulasi (dark thulasi).

9. When the juice of Thulasi is taken in the mornings and evenings for forty days, it acts as a treatment for leprosy!

Munnicuvaram (Munnesvaram) Kovil: Its History, Ceremonies and Layout

by Prof. A. Veluppillai
A brief history of the Munnicuram kovil
Among the renowned Siva kovils which emerged in various parts of Ilankai, Munnicuvaram kovil at Cilapam in the western part of Ilankai was prominent and extolled as a kovil of great antiquity. The presiding deity is called Sri Munnainathar ('Lord of antiquity') and the goddess is Sri Vativampika Devi (`goddess of beautiful form'). Munnicuvaram being a great Saiva shrine became a centre of highest devotion where people of various categories paid homage to the presiding deity. Thus this is extolled as a sacred site (punya ksetra), and renowned for its murti, ('deity'), sthala ('sacred place'), and tirtha ('sacred ford') aspects.

In addition to its mythological significance having a tradition of epics and puranas,[1] the kovil has a long and significant history.[2] The ancient tradition of this kovil has attracted the kings who reigned in different periods. The inscriptions attached to this kovil bore record to the wealth which the successive kings with true devotion provided to the regular service of the kovil. This kovil appears to be one of the important temples in the territory of Kotte in the fifteenth century. The Tamil inscription of the Parakramabahu VI (1412­-1467) found in Munnicuvaram reflects the patronage extended by this king by granting land and money to the kovil and its brahmin priests.[3] The king took interest in the reno­vation of the kovil too. The kovil is mentioned in the Kokila Sandesaya which was written in his reign, and we can presume that this kovil would have had a long tradition and its origin would go back to a period earlier to this King.[4]

The royal patronage to the kovil of Munnicuvaram continued until the 16th century, and during this period another ruler of Kotte Parakramabahu IX (1509-1528 A.D.), donated extensive lands to the kovil by recording in a copper plate inscription.[5] It records his visit to this kovil and the endowment.

It is worthwhile to mention here that any donation or contribution for renovation of a Saiva kovil is honoured as a 'holy act' (punya karya) in Saiva tradition. Since this kovil is claimed to be an ancient one, the kings and the people would have developed a high devotion and these grants reflect as the token of their devotion. As a result of this Munnicuvaram attracted more devotees who visited on pilgrimage and attained similar prominence to that of Tirukkoneccuram. At the same time it developed to be a centre for Saiva religious and cultural activities and rituals were performed in accordance to the prescribed form. More communities were settled around the kovil to attend to the various activities of maintenance of this great kovil.

The rise of Portuguese power in the Kingdom of Kotte in the 16th century led to the downfall of this kovil. The Portuguese soldiers caused a complete damage to this flour­ishing kovil by razing it to the ground in 1578.[6] This seems to be a common incident in the history of the most of the leading kovils in Ilankai. Whenever these kovils met with devastation or damage by any force, the kings, priests and people with great devotional spirit engaged themselves in restoration activities and caused the regular kumbhabhiseka to be held accordingly.

Kumbhabhiseka ceremonies held in Munnicuvaram
The renovation activities and the consecration ceremonies are said to be the special features in the history of the kovils. The devastated Munnicuvaram kovil was renovated in the eighteenth century by the Nuvaran King Kirti Sri Rajasinha (1747-1782 A.D.) and the kumbhabhiseka ceremonies were performed in the year 1753. For the regular per­formance of the daily and special rituals of the kovil, he made a grant of extensive lands to the priests of the kovil, through a copper plate in the same year.[7] The maintenance of this kovil later became the responsibility of the priests. N. Coomaraswamy Kurukkal (1816-1909 A.D.),[8] who was a leading priest attached to this lineage of priests of this kovil, took a great initiative to renovate the main sanctum (garbhagrha, 'womb-house'), the main hall (mahamandapa), and the semi-hall (ardha-mandapa) and performed the consecration of the kovil in 1875 A.D.

During the period of M. Somaskanda Kurukkal (1886-1940) of this kovil, a kum­bhabhiseka ceremony was held under his guidance and leadership in 1919. It is appro­priate here to mention about the priesthood who were the custodian of agamic tradition and we can mention the contributions of M. Somaskanda Kurukkal as an example. He was well versed in vedic and agamic texts, paddhatis (ritual manuals), grammar and philosophy. He possessed a good knowledge in the fields of silpa-texts and was familiar with the prescriptions of image-making. He was an exponent in performing the special rituals in kovils and widely performed kumbhabhiseka in the major kovils in Ilankai. He had travelled widely in India and witnessed the kumbhabhiseka rituals performed there. He had initiated fruitful discussions with the priests versed in agamic ritual traditions.

It is worth to mention here that during this period, he contributed by holding the position of chief-advisor (sarvabhodaka, 'one who is skilled in all the rituals'), in the kumbhabhiseka ceremony held in Sri Meenakshi Sundaresvara kovil. This is a clear inci­dent which shows that the agamic traditions were prevelant in kovils both in South India and Ilankai.

The priests from Ilankai too were honoured in South India for their versatility in agamic rituals.[9] In maintaining the traditions of this kovil, another kumbhabhiseka was performed in this kovil on a grand scale in July, 1963, during the adminstrative pe­riod of S. Balasubramania Kurukkal, after completing the main renovations In the kovil.[10] The kumbhabhiseka of this kovil (which forms the special aspect of this paper) was performed on 4th July 1991, under the supervision and guidance of Prof. K. Kailacanata Kurukka.[11]

In analysing these historical events in this kovil, we can say that this kovil has stood as a centre for maintaining the Saiva traditions and agamic ritual systems. Also we are in a position to know the lineage of the priesthood that has contributed to the de­velopment of this kovil tradition.

Munnicuvaram kovil lay-out
This kovil stands as a great monument surrounded by various other small shrines. To the south-east of the kovil is one kovil dedicated to Vinayakar ('the god who has no Lord above'). A kovil dedicated to Aiyanar ('deity of reverence') is situated in the northeast corner of the third path-way of the kovil. The Kali (black-goddess) kovil stands m the northern part of the chariot pathway and in the southern direction of the outer courtyard of this kovil is situated another Vinayakar kovil. Thus this area is honoured by the devotees as a sacred place.

The kovil that faces to the east consists of three pathways around it. A sacred pond is situated in front of the kovil and a Bo-tree stands by the side of it, glorified as the tree of the kovil (sthala vrksa). The main sanctum here is the one which is largest in comparison to other kovils in Ilankai, and finial in the structure above the sanctum (vimana 'the one which is well measured') is also large in proportion. The various architec­tual aspects of this kovil conform to the prescriptions laid down in the agamas.

The garbhagrha and the adjoining hall (ardha mandapa) are built in granite stone keeping to the traditional art of kovil building.

Siva linga is installed in the main sanctum of this kovil, which is also large in size. Siva as the undivided causal principle is worshipped in the linga. His more manifest as­pects are represented in various other images. The linga represents the male aspect and the pitha as a yoni represents the female principle complementing the male principle of linga; both together reflect the Siva-Sakti concept. In Saiva tradition the linga is the most sacred and highly venerated object. Hence Siva linga is installed in the garbhagrha 'womb-house' of any Siva kovil.

The daksina murti ('the god facing the south') is installed in the southern direc­tion of the outer wall of the main sanctum, the sculpture of which is one of the best pro­duction of a skilled artist. The lingodbhava murti ('the god manifests in the linga') is enshrined in the western wall of the main sanctum. A separate shrine is dedicated to Sakti who faces to the south. Separate shrines are allocated for the surrounding deities (parivara devatas), such as Vighnesvara (`Lord of Obstacles'), Murukan, Turk­kai (Durga: 'Goddess who is difficult to transgress'), Visnu and Bhairava (`terrific form').

Candesvarar is installed in an independent shrine in the northeast of the main sanctum. Lord Nataraja ('Dancing King') is in bronze idol enshrined in a separate hall. A kovil for the nine planets (navagraha) also finds a place in the hall adjoining the sthambha mandapa (flagstaff hall). Another special aspect to be mentioned is the installation of the bronze icons of 63 devotees of Siva (Civan-atiyars), in a shrine room. There are other forms of Siva: Candrasekhara murti,(the god with the crescent moon as the ornament in the hair'), Bhiksatana (`roaming beggar'), and Somaskanda ('the god with Uma and Skanda), in bronze are installed for worship.

The various halls (mandapas) add to the magnificent structure of this kovil. Next to the central sanctum is the sacrarium (ardha mandapa). This is followed by the maha­ mandapa (main-hall), nrtta-mandapa (dance hall), sthambha-mandapa

(flagstaff hall), vasanta-mandapa (spring hall), and yaga-sa1a (sacrifice hall), reflecting the architectural aspect of this kovil. There are six daily worships (pujas) held and vari­ous special rituals are performed according to the agamic prescriptions.