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By V. Laxmanan

Courtesy: Sundara Kandam, Published by LIFCO (The Little Flower Company), Chennai, India (1973). See interesting article about this drawing by the artist named Gopulu. He went to the temple town of Thiruvaiyaru and stayed in the house of the Poet-Saint Tyagarja (that was his birthplace), a great devotee of Sri Rama. Gopulu copied from the portrait of the Rama Pattabhishekam he found in Tyagarajas house. That is how he began his career as an artist and cartoonist for many years. (Will try to get a better version.)

Today, April 8, 2014, is Ramanavami and with Divine Grace and the Infinite Blessings of the Divine Couple (Divya Dampathi), Rama and Sita, we were able to complete the full reading of all the 68 sargams of Valmikis Sundara Kandam at the Sri Balaji Temple of Great Lakes (3325 Middlebelt Road, West Bloomfield, MI 48321). This morning we read the final sargams 64 to 68 where Hanuman presents the ChooDaamaNi (crest jewel from Sitas head, decorating Her hair) he had received from Sita to Rama. In sargam 63, where
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we ended yesterday, Hanuman simply says, DrushTa Seeta, with the verb drushTaa preceding the noun Seeta. Why? Putting the verb before the noun leaves the listener with absolutely no doubt about the fact that Sita was seen and has been found and is alive. In all other languages, there is a fixed order for the words in a sentence. The subject comes before the verb. The object of the sentence then follows. In Sanskrit, however, there is no word order and the verb can be anywhere in the sentence. Kamban (1180-1250), who has narrated (not translated), Valmikis story in Tamil, in his own fascinating way, follows Valmikis cue and translates this as KaNDen Sitaiyai placing the verb first, in violation of the usual rules of Tamil grammar. Kambans Ramaavataaram is the first Ramayanam in a now-spoken Indian language. It was followed by the Ramcaritmanas of Tulsidas (1532 1623), written in Awadhi, an eastern Hindi dialect, during Akbars reign.

Ramanavami celebrations on April 8, 2014 at the Tirumala shrine.

Ramas heart is filled with joy at the good news and wants to know everything. Then Hanuman narrates all his exploits briefly and presents the ChooDaamaNi given to him by Sita. He then states that Seeta wants Him, Rama, to know that She will hold on to Her breath for just one more month, being tormented as
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She is by the Rakshasas. She will live only as long as it takes for Rama to receive the news of Her condition. Now, Rama says, Ciram jeevati Vaidehi yadi maasam dharishyati l KshaNam Somya na jeeveyam vinaa taam asitekshaNaam ll 66. 10 ll Wow, Sita (Vaidehi) indeed is very brave. She is indeed blessed with a very long life (ciram jeevati) if (yadi) She can hold on (dharishyati) to Her lifebreath for a month (maasam). O gentle one (Sowmya, meaning Hanuman), I cannot live (na jeeveyam) even for a moment (kshaNam) without that lovely one (vinaa taam) with beautiful black eyes (asitekshaNaa). Then He tells Hanuman, Take me right now to the place where my dear love is. Having known Her condition, I will not spend even a moment here in vain without Her. If you recall the daily Sundara Kandam Parayanam story told in the earlier sargas (see link given here, this is exactly what Sita was telling Hanuman repeatedly that he should impress upon Rama to make haste and come to Her rescue. As we see here, Rama did not need any prompting at all by Hanuman. Even before the message of urgency (from Sita) was conveyed to Rama, He was eager to spring into action.
I will try to complete writing the story told in sargas 50 to 68 soon. I just wanted to include the above (to sort of finish Sundara Kandam symbolically), before proceeding with the description of Ramas coronation by Valmiki.

Hanumantha Vahanam darshanam on April 8, 2014 at Tirupati

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Lovely image of Shree Ramas coronation, Wishes from SV Temple, Michigan (in Novi)

Yuddha Kandam preliminary story

The widely read Raamar-Pattabhishekam sargam is the last sarga, No. 128, of Valmiki Ramayanam, Yuddha Kanda. Some even take it to be the end of the Ramayana and ignore the next kandam called the Uttara Kandam. The preceding sargas, starting with sarga 125, contain the description of the arrival of Hanuman (sarga 125, verses 36 to 39) and then Rama, Sita and Lakshmana (sarga 127, verse 34) in Nandigrama, the little village near Ayodhya where Bharata was residing and acting as the regent during Ramas 14 years of exile to the forest.

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Courtesy: Rama, returning to Ayodhya with Sita and Lakshmana in the Pushpaka vimana.

Poor Rama! On the one hand Sita was threatening to commit suicide if He did not come to Her rescue within the month. Then, after taking care of that matter, our poor Rama had another BIG BIG deadline to meet. Bharata had also threatened to commit suicide if Rama did NOT return, ON THE DOT, after the completion of 14 years of His exile. Well, after that battle with Ravana, and the events that followed, try as fast as He could, even after borrowing the Pushpaka vimana from VibhishaNa (who was coronated as King of Lanka), Rama was getting a bit behind schedule. He decided that he must visit with the sage Bharadwaja before He returned to Ayodhyaa, since the sage had extended his hospitality to Rama, Sita, and Lakshmana for many months while they resided in the lovely surroundings of Chitrakoota and the sages ashrama. (This was before Bharata came looking for Rama, who then left Chitrakoota, fearing such visits by the citizens of Ayodhya could become a daily occurrence. Then the purpose of the exile would be lost. In the Naama Raamayanam that we chant regularly in our temples, Bharadwaja is mentioned twice: first in Ayodhyaa Kandam verses 29 and 30 and then in Yuddha Kandam, 76 and 77. 29. 30. 76. 77. Bharadwaaja mukhaa-nandaka Raam Chitrakootaadri niketana Raam Bharadwaaja-bhi-nishevaNa Raam Bharata-praaNa priyakara Raam
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So, Rama asked Hanuman to rush ahead of Him and convey to Bharata the news that He is on His way, with Sita and Lakshmana. After landing in Nandigrama, Hanuman narrates to Bharata briefly all that had transpired - the abduction of Sita, the killing of Ravana, and the victorious return of Rama with Sita and Lakshmana soon - to Nandigrama, to see Bharata. Preparations are being made for Ramas arrival (construction crew is called, yes a construction crew, to level and widen the road between Nandigrama and Ayodhya so that all citizens can have an unobstructed view when Rama travels from Nandigrama to Ayodhya). Hanuman spots the Pushapaka vimana in the distance and announces, Here comes Rama. (Verse 34, sarga 127).

Courtesy: Bharta takes up residence in Nandigrama and worships Shree Ramas sandals (Padukas).

Now begins the narration in the actual Pattabhisheka sargam 128. This is a long sargam with 125 verses so we will highlight a few important slokas.

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Rama-Pattabhisheka sargam
English translations (and translations in other languages) of this sargam are available, most notably in the Valmiki Ramayana published by Gita Press, Gorakhpur, India; see also Sanskrit documents website dha_128_frame.htm . (The document needs proof reading and contains numerous errors, as acknowledged. Other sources are recommended for the Sanskrit verses, see Proof read verse 1 is given below.)

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Bharata, the One who always the cause of the growth of joy of Kaikeyi, placed his two clasped-hands above his head and spoke thus to Rama (verse 1). Bharata says that he would like Rama to accept the kingdom back from him. He gives a number of reasons why Rama should do that. Remember, Rama had REFUSED to accept the kingdom earlier when Bharata wanted Rama to return to Ayodhya, following the death of Dasharatha. At least one of the reasons that Bharata gives makes you want to scratch your head but thankfully Bharata ends by saying (like we all do nowadays), Rama, You know what I mean. So, we will stop scratching our heads too. The main point is that Bharata says that he cannot bear the burden of being the king: That he is more like weak young ox who cannot shoulder the burden that a strong adult bull, and That he is like a donkey who has been asked to walk with the gait of a horse, or That he is like a crow who cannot imitate the flight of the lovely swan. Thats Valmikis poetry. I leave the one where readers have to scratch their heads for readers to discover for themselves. Of course, Bharata himself says, Rama You know

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Bharata concludes with, Let the world rejoice by seeing You being crowned. May You be resplendent like the sun at midday. Let the melody of numerous musical instruments and sweet sounds fill the air and may You always wake up and go to sleep as well with these auspicious sounds resonating all over. As long as this celestial sphere exits, as long as this earth exists, please be here and take over the lordship of the world. Rule over all. (verses 10, 11)

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Now, surprise, surprise. Rama immediately accepts the proposal with, Tatha iti, So be it, verse 12.

Courtesy: Ramanvami celebrations at Srimattam, Kanchipuram, India, in the presence of the Sri Jayendra Saraswati and Vijayendra Saraswati Swamiji, April 4-14, 2011, html The celebrations ended with the reading of the Rama-Pattabhishekam sargam.

As soon as Rama said that (all of this is still taking place in Nandigrama) and sat down on a nice seat everybody springs into action. Now, for the first time in the Ramayana, we start hearing about Shatrughana. He was the one who got the construction crew in action as news came about Ramas arrival. Now, we
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hear more about Shatrughna. It is clear that Shatrughna was the real manager, the COO (Chief Operating Officer) of Ayodhya while Bharata served as the CEO. Anything Bharata wanted to get done was implemented by Shatrughna. Shatrughna had a whole army of barbers waiting and they all surrounded Rama (verse 13). These barbers were skilled and could work very fast as well.

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Why the barbers? Whenever there is a big event, a party, a big wedding, a banquet to attend, what is the first thing women do? They get their hair done. I have done this myself - many times. I get a haircut before some important function at the temple. (Not that I need it - no hair left - but the little that is there curls up and looks funny, if not ugly, so have to visit the barber at least once in three months.) So that is what we see going on in the Ramayana as well. It is an age old custom going back to (5113+ 864000) years at the very least. I have given here the years elapsed in Kaliyuga 5113 and the duration of Dwapara yuga, 864,000 years, and we have to add some more years of Treta yuga to get to the exact year and the day this happened in Nandigrama. Looks like Rama did not have a haircut for 14 years. His hair had grown into a big huge matt, or what we call a Jataa. I recently heard about a lady from Germany, who came to Dwaraka area (from a friend who was in Dwaraka a couple of months ago) and never went back to her country. She has built an ashram there. She too has NOT had a hair cut in years and years. So, that is the first step for the coronation. Get your hair done! Rama gets a nice hair cut from these extremely skilled barbers and Shatrughna is the boss who arranged for all of this. I find this to be the most fascinating part of the story.

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Nandigrama and Ayodhya view. Courtesy:

Ramas haircut story is covered in half a verse. Next Valmiki tells us about Sita getting decked up and he now needs three verses to tell us about it! Amazing isnt it? Three verses for Sita, and one-half for Ramaa! All the mothers of Rama, Kausalya, Sumitra, and Kaikeyi, who had for long felt the separation from Rama and Sita, were happy to do the pratikarma (decorations, or what we say make-up) for Sita. Then all the wives of the monkeys too were decked and decorated lovingly by Kausalya herself. All the women folk were thus glowing. While Rama was getting His haircut, Bharata took a nice bath, then Lakshmana and finally Shatrughna. All the vanaras also took their baths. Everyone got dressed up. Finally, Rama too took a nice bath and was adorned with a beautiful dress, garlands, and was smeared with fragrant sandalwood and other pastes all over the body. (Sort of like the modern perfume routine, after a bath, that we go through now!) All of this is described in verses 12 to 18. Again we see Shatrughna in action. He now commands the minister Sumantra (who was also Dasharathas minister and drove the chariot which took Rama out of the kingdom when the exile began) to arrange for the chariots to take everyone to the city of Ayodhaya. (Remember the construction crew was already working on getting
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the roads widened and leveled so everyone can have a nice view of Rama and Sita and Lakshmana as they enter Ayodhya.) Shatrughna also ordered the ministers to call the Purohits (Brahmanas, priests) so that they can chant auspicious mantras to enhance the glory of Rama and also the prosperity of the city of Ayodhya. When Rama took His place in the chariot, He was surrounded by all the vanaras. Bharata took up the reins of the chariot. Shatrughna held an umbrella over His head. Lakshmana was fanning Him as that a gentle breeze would blow over His head. Vibhishana too took another fan, made of the hair from the tail of the animal named vyala (vyala vyajanam, the white bushy thing that you see in our temples to this day, seems like hair sticking out). Even today, we see two kinds of fanning instruments used in our temples. And one could hear all the rishis, the celestials (devas), the Marut-ganas (the Wind god and his associates) all singing the glories of Rama. The melody of this was unmatched. (Now we have covered through verse 30.) Then Sugriva mounted an elephant named Shatrunjaya and rode it ahead of Rama. All the vanaras now turned into a human form (Hanuman had turned himself into a Brahmana to converse with Rama and Lakshmana, when they were first spotted while searching for Sita). They too rode on thousands of elephants (9000 is mentioned, verse 32). Everyone was dressed in beautiful
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silks and adorned with precious jewels. Conchs were blown and shouts of joy erupted all over. Drums were being played and Rama entered the city of Ayodhya and drove through the streets with mansions lining on both sides. The citizens of Ayodhya had packed the streets. Then Rama himself started narrating to all the glories of the vanaras, His alliance with Sugriva, and the achievements of all the monkeys and prowess of Hanuman. The citizens of Ayodhya were astonished to hear all of this from Rama Himself and were filled with joy. Then, He told them, and His ministers, about Vibhishana and how they had met and become friends. The whole retinue entered Ayodhya in this way. Valmiki says the citizens of Ayodhya were hrusTa-pushTa which means happy and bit bulky. The BMI (Body Mass Index) was quite high, looks like, even back in those days and one needed to control their eating habits. But, aside from the pushTa part (stoutness) let us remember the hrushTa part, which is the happiness of the citizens (verse 41). The whole city was decorated with victory flags being displayed all over. Rama and His retinue now came to the palace. As soon as they came there, Rama told Bharata that His own personal mansion should be given to Sugriva, as the honored guest of Ayodhya. Bharata took Sugriva by his hand and entered the palace. Others followed, taking the clue from Shatrughna, and all were fully accommodated. (Again see Shatrughna, the manager in action, more follows.) We have covered verse 47. w1_012.24061401_std.jpg

Then it was time to make arrangements for the actual coronation. Now, Bharata wanted Sugrivas help. He wanted the vanaras to go all over to fetch
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the waters for the abhishekam (ceremonial bathing) of Rama during the coronation. The idea was to ensure that in the early hours of the morning on the next day (pratyoosha samaye, verse 50) all the kalashas (vessels) filled with waters from all the oceans and the holy rivers would be ready for use. Again, it is Shatrughna who then carries out this task to completion, after Bharata makes the request. SusheNa got the water from the eastern sea. (Some translations say Jambavaan.) Another named Rshaba got the water from the southern sea. Gavya went to fetch the water from the western sea. And, Nala, who was the fastest like Garuda, got the water from the northern sea (farthest and close to the North Pole; some translations say Hanuman, not Nala). Other monkeys got the waters from 500 different holy rivers from all over the world. All the kalashas (the pots to hold the water) were beautifully decorated, studded with jewels. All kinds of divine juices, herbs, and fragrances were added to the water (verses 56, 63). Rama, along with Sita (Raamam saha Sitam), was made to sit (nyaveshyat) by the aging guru VasishTa (vruddhO VasishTO), on a majestic throne with jewels decorated it (maNi maye peeThe, verse 59). The great sages headed by VasishTa (the family priest for Rama), Vamadeva, Jaabali, Kashyapa, Katyaayana, Suyajna, Gautama, Vijaya showered these holy waters and chanted all the Vedic mantras and coronated Rama as the king of Ayodhya. (It is important to note that the verb used states that VasishTa seated Rama and Sita, they did NOT sit on their own. In the other words, the throne, and thus the kingdom itself, is bestowed by the grace of the guru.)

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Rama was resplendent, and appeared to be like Indra while the latter was coronated by the Vasus the poetic usage VasavO vaasavO yathaa (verse 61). Vasus are the gods of wealth and Vasava is Indra. I will complete this and am uploading this partial version in the interim. It is time for the coronation ceremonies at the temple now. Then, a beautiful crown, studded with most precious stones, was placed on Ramas head to complete the Pattabhishekam (verse 64). The crown was made by Brahma himself, when he coronated Swayambhu Manu (who was the first human male, according to the Srimad Bhagavatam; Manu and his wife Shataroopaa emerged from the
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nostrils of Brahma as he was breathing and thinking about how to proceed with the task of creation).

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As Rama was being coronated, Shatrughna held a most auspicious and lovely white umbrella over Ramas head. Sugreeva and Vibhishana were fanning him with the white wisks (fanning instruments made from the hair of the tail of the animal named vyaala, mentioned earlier, translated as yak in English). Vayu, the wind-god, encouraged by Indra, came forward and gave Rama a necklace of pearls that was adorned also with many precious gems and stones. The gandharvas (celestial singers who have the sweetest voice, hence a great music concert is called gandharva gaanam) started singing and the apsaras (beautiful heavenly damsels) started dancing with joy. The whole earth rejoiced, bountiful crops appeared and all the trees were suddenly blooming with fragrant flowers and laden with succulent and tasty fruits. Rama then gave away in the form of gifts and charity to the Brahmanas 100,000 horses and cows (along with calves) and a hundred bulls. He also gave 30 crores (one crore equals 10 million) of gold coins along with other costly jewels and garments. He gave Sugreeva a very choice vigraham (something akin to the Oscar awards and trophies). Likewise he gave gifts to
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the Prince Angada (the son of Vaali, who was named the successor to the throne to Sugreeva). Finally, Sita too got a very precious necklace as a gift. Sita accepted the gift and then took off the necklace and holding it in Her hand looked at all the monkeys and Her husband, again and again. Rama understood what Sita was thinking and told Her that She can bestow that necklace upon anyone She is pleased with.

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The word ingitajna comes from ingitam which means gestures or just mere signs, facial expression, etc. And ingitajna means one who knows, or understands, these nonverbal cues. Rama was always fully aware of what Sita wanted, even Her nonverbal cues. So, He understood exactly what was on Her mind as She removed the necklace (after briefly accepting it and wearing it) and held it in Her hand. And He said, O lovely and fortunate One (subhage), do give (pradehi) the necklace (haaram) to whom You are pleased with (yasya tushTaasi) and wish to give. (verse 81) A long of sterling qualities are listed in the next verse 82. The person must possess tejaH = great luster, sharpness; dhR^itiH = firmness; yashuH = fame, renown; daakShyam = dexterity; saamarthyam = great competence; vinayaH = modesty; nayaH = prudence; pauruSham = virility; vikramah = prowess; buddhiH = intelligence; etaani = these qualities; sarvadaa = are always there; (to him); pradehi = give; haaram = the pearl necklace. Who has all these qualities, at all times? No one but Hanuman was the abode of these great virtues. So, Hanuman received the necklace, presented to Sita by Rama, and which She wore briefly around Her neck, on this great occasion.

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This was Seetas way of acknowledging what Hanuman had done and expressing Her everlasting gratitude and honoring him in a very public way.

Left: Hanuman tears up his heart to reveal Rama and Sita within. Right: Hanuman with the Vadamala offering, on Ramanavami day, April 8, 2014, at Sri Balaji Temple of Great Lakes, with Vishnu Sahasranamam chanting in progress. There are some other stories that are associated with this pearl necklace incidence. One of them is that Hanuman after receiving the necklace started examining the pearls carefully and started breaking them one by one; see . Everyone wondered if Hanuman had gone crazy and asked him why he was doing this; see Hanuman replied that he was trying to see if each pearl had Rama within it. Otherwise, it is useless to him. He was challenged to prove if he was such a great devotee. Then, it is said, Hanuman tore upon his own chest to show that within his heart resides Rama at all times. To everyones surprise, within his heart, everyone saw Rama and Sita, just as they were seen seated on the throne in front of their eyes.

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A second story relates to why we offer vadamala, a garland made of vadas to Hanuman. The vada is our humble way to offer Hanuman the same precious necklace that he received from Sita during the coronation; see .) All the other vanaras, and all the celestials, were also honored, likewise, by Rama and Sita and bestowed with choice gifts, pearls, and necklaces. Thus ends the description of the coronation itself and everyone, Sugreeva, Hanuman, Vibhishana, Jambavaan, and others returned to their respective places with their hearts filled with joy having witnessed the great coronation (verses 87 and 88). The vanaraas and Sugreeva returned to Kishkinda and Vibhishana returned to Lanka. (In this context there is a story, not stated by Valmiki explicitly, that Vibhishana also received as a gift Lord Ranganatha to take with him to Lanka. Ranganatha had been worshipped by the family of Rama for many generations. Interested readers can read about what happened as Vibhishana was on his way to Lanka and why we find now Lord Ranganatha in the holy kshetram known as Srirangam, near Tiruchy, in Tamilnadu. The short version is that Vibhishana was told that he should not place the vigraham on the ground at any time and carry it at all times until he reached Lanka. Vibhishana, who had reached the island formed when Kaveri divides into two branches, placed the vigraham on the ground there, in order to perform his evening prayers, sandhya vandanam, and the Lord thus choice not to move from there. Of course, there are other stories related to this incidence as well, where the Lord is trying to fulfill the wishes
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of many devotees simultaneously. However, in order to please Vibhishana, the Lord promised to turn His gaze southwards, while in His reclining posture, and look towards Lanka. The story is depicted in a series of paintings found within the Srirangam temple. This is the only temple where the deity faces south. In all other temples, deities face east, towards the rising sun.)

After the Coronation and Benefits of Chanting : || -- | || -- ||

Rama, of great fame and fortune and victories, who had conquered all His enemies, ruled over the entire kingdom (world) with great joy. He asked Lakshmana to join Him in ruling and administering the world and become the Yuvaraaja, i.e., the heir to the throne. But, Lakshmana refused and so Rama then turned to Bharata, who accepted, and installed the latter as the heir. Rama performed many yajnas, such as the PaunDarika, Ashwamedha, Vajapeya (as in the family name of Indian Prime Minister Atal Bihari Vajapayee, who must have descended from a family of Brahmins who were experts in performing this specific yajna), during His reign which lasted for more than 10,000 years. He performed 100 Ashwamedha yajnas, a very difficult task to complete, especially the 100th, since Indra usually starts creating obstacles (and will obstruct completion, certainly the 100th yajna, as we read from many stories in the Srimad Bhagavatam). He also gave away abundant charity while performing these yajnas. He enjoyed the earth, as its ruler, for thousands of years along with brothers, sons, and other relatives. Now, in several verses that follow, we are told some interesting specialties of Ramas reign. The term Ramarajya the kingdom of Rama is often used to
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describe the Hindu ideal of a king, or a reign. This is described by Valmiki, as follows in verses 99 to 102, which I have converted into list form. 1. There were no lamenting widows. 2. There was no fear of wild animals (tigers, lions) or snakes, reptiles, etc. 3. There were no diseases to fear (like cancer, heart attacks, diabetes, blood pressure, etc. or frightful epidemics that erupt, even now, in places like Africa, Ebola, and the SARS threat of a decade or so ago). 4. There were no thieves in the kingdom. 5. No misfortunes (anartha) were experienced. Or, to state differently, no one wished anyone ill to create problems and misfortunes for others. 6. The old did not perform funerals for the young. (Some people who are blessed with a long life have to experience the death of their children. A man or woman dying in his or her 60s is not considered unusual. But, if this person has a 90 year old mother or father, or both, it is a very sad situation for the parent. This was not seen during Ramas reign.) 7. There were no murders nor was there any violence inflicted by citizens upon each other. (Recall the rise of gun violence in USA and other countries like Norway, and even the violence recently with kitchen knives in a high school.) 8. Everyone rejoiced and followed Ramas example and upheld dharma. 9. People lived for thousands of years and enjoyed life with thousands of progeny, children, grandchildren, greatgrandchildren, etc. 10. People lived long and were free of disease and sorrows. The sloka that summarizes all these auspicious qualities of Ramas reign is given below (covering points 9 and 10 above).

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At the end of the Ramayanam reading, and also at the end of many poojas, it is still the tradition to chant slokas that express exactly similar sentiments of
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people living a happy, enlightened life, without being afflicted by sorrow and diseases and mutual quarrels. Some additional characteristics of Ramas reign are given in slokas that follow, through verse 106.

11. 12. 13. 14.

15. 16.

Trees were always flowering and bearing fruits in plenty, with their branches spreading afar. Rains came on time, in the right amounts, and in the right places. The winds blew in a pleasant way (i.e, no tornadoes, tsunamis, etc.) People of the four castes, Brahmanas, Kshatriyas, Vaishyas, and Shudras lived happily fulfilling their duties and understanding their obligations and role in society and upheld dharma. They were all devoid of GREED (the BIGGEST problem that we see in the modern worlds, and increasingly in the United States where income inequalities has now reached unprecedented levels never seen in American history). People did not speak lies while Rama ruled (na anrutaahaa, verse 106) People were endowed with good qualities and characteristics (sarve lakshaNa sampannaah) and everyone followed dharma, upholding it at all times (dharma paraayaNaahaa).
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In the concluding verses hereon (from 107 to 125) Valmiki tells us about Rama Himself and also the benefits that will accrue to those who are dedicated to the reading and hearing of this divine work.

Courtesy: Valmiki and Tulsidas composing the Ramayana


[2] [3] [4]

[5] [6]

This adikavyam (the first of all epics) is the very embodiment of dharma (dharmayam), fame, fortune, success and victories (yashyam, raajnaam ca vijayaavaham). It was composed by Valmiki a long time ago (puraa). One who reads this and one who listens to this will become sinless. Those who desires children will be so blessed and those who desire wealth will also be so blessed. Those who listen to the description of Ramas Divine Coronation will attain exalted positions in this world, will be victorious, will conquer enemies. (Attention, those who seek power and prestige, especially high office; organize the reading of this Rama Pattabhishekam sargam! ) Women will enjoy blessed life with their children like Kausalya, Sumitra, and Kaikeyi did with their own children and with Rama. Those who listen to this will always be happy and enjoy a long life with many children and grandchildren.
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One who listens to this epic by Valmiki, and the story of the victory of Rama, who can fulfil all tasks effortlessly (aklishTa karmaNaha) will a. Become devout and develop great faith b. Conquer anger. c. Overcome all obstacles (literally victory over all fortresses and citadels, the sign posts of enemies in days past). d. Get reunited with their relatives after being separated for a long time due to unavoidable travels (for business and other reasons, for example, many fron the Indian community who are separated from their families, especially aging parents).

Now, follow some more benefits of listening to the Ramayana, especially the Rama Pattabhishekam sargam. The Gods are pleased when one hears the Ramayanam. (Various gods, that even Krishna talks about in chapter 7 of the Gita, have been given the power to bestow all kinds of fortunes upon humans and grant them their wishes; thats what will follow when gods themselves are pleased.) The Gods like Ganesha, who removes all obstacles from our lives, are pleased. They grant us freedom from even minor irritations (such as internet not working, or problems with computers, cars, and what not that we have to go through daily; in days past, my biggest problem was the Xerox machine at the office NOT working and being up for repairs just as I was ready to make 10, 15, 0r 20 copies of handouts for a presentation! Then I learned to never again do this in the last minute and on the day before the presentation!) Kings will always be victorious (in modern days, lifelong politicians will keep winning elections and attain higher and higher positions). Travelers will find their travels to be safe and comfortable. (Ramayana is also about the travels of Rama!) Women of childbearing age who listen to this will give birth to virtuous children of unparalleled qualities. Worshipping this ancient epic and reading this ancient epic o Will make one sinless o Will bless one with long life
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The Kshatriyas should bow to and listen to this epic from a Brahmana. Now comes the conclusion and the most important of all. Valmiki tells us that those who read this epic, those who listen this epic, constantly, are indeed pleasing Shree Raama Himself. Who is Shree Raama? He is none other than Vishnu, the Eternal (sanaatanah), the First and the Original Deva (aadidevo), the One with long arms is Hari, He is NarayaNa, He is the Lord of all (Prabhuh), and appeared as the greatest of the Raghu dynasty.

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And, Lakshmana, who accompanied is said to be (ucyate) none other than Adishesha, the great serpent who serves as the bed for the reclining Mahavishnu, Ranganatha, Padmanabha Swamy). It is interesting to see here that Valmiki says ucyate which means he has heard it from others. From whom? From Narada. It was Narada who narrated the whole story for Valmiki, as we learn in the very first sargam of the Valmiki Ramayanam. Further blessings are conferred and conveyed through the last five verses now to conclude this sargam and the great epic. (The order and number count will vary depending on the source being consulted.)
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The growth of families, the growth of wealth, lovely wives (in days gone by men did have more than one wife, King Dasharatha for example, also Krishna, and Arjuna in the times of the Mahabharata), great happiness can all be attained on this earth by listening to this epic. (verse 120). Longevity, good health, prosperity and victories, kinship with all, good intellect, and auspicious occurrences are the properties of this epic that should therefore be heard regularly by good and high minded souls, following the prescribed rules and regulations. It will enhance their power and luster and fulfill all their desires (verse 121). Let all good and auspicious befall all of you who listen to this ancient epic. Preach this to all. May the power of Mahavishnu grow and prevail (verse 122). All the gods are pleased with those who are listening, with those imbue its teachings and hold them dear. All our ancestors (pitarah) are pleased when we listen to the Ramayana (verse 123). Those who transcribe this epic with devotion (i.e., write down all the slokas, instead one just write Shree Rama Jayam, Shree Raama Jayam, over and over and fill pages and books) are destined to live in the heavens, or VaikunTha.

See also illustrations _Picture_Form.pdf


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Vj Laxmanan 32 mins (As for 6:43 AM on April 10, 2014)

I received an email today from a mother who had forwarded my email with the Rama Pattabhishekam link to her son in college. The son was happy to read it in the middle of his exams and replied, "Keep sending me emails from Laxmanan uncle." Another young devotee read this, during the Ramanavami celebrations, when the story had only been told through verse 64. He also told me that I should include more pictures to make it easier to read the text. So, as noted in Bala Kandam, in the conversation between Valmiki and Brahma, this Ramayana Kathaa will continue to be read - as long as there are mountains, as long as there are rivers, as long as this earth exists - so long will this story of Ramayana continue to be preached among all men and women ( sarga 2, verse 36).

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35b-36a. atra kaavye = in this, epic; te vaak = your, word; kaachit = any one [word]; a nR^itaa = un, founded; na bhavishyati = not, it results in; punyam = merit-yielding; manaH ramaam = heart, pleasing; raama kathaam = Rama's, legend; sloka baddhaam kuru = verse, bound, you make. "You shall versify the heart pleasing and merit-yielding legend of Rama, and not a single word of yours will be unfounded in this epic... [1-2-35b-36a] 36b-37a. girayaH = mountains; saritaH ca = rivers, even; mahii tale = on earth's, surface; yaavat = as long as; sthasyanti = there will be; taavat = so long; raamayaNa katha = Rama's, legend Ramayana; lokeSu = in the world; prachariSyati = will flourish. "As long as the mountains and even rivers flourish on the surface of the earth, so long the legend of Ramayana will flourish in this world... [1-2-36b-37a] 37b-38a. tvat = by you; kR^itaa = authored; yaavat = as long as; raamasya katha = Rama's legend; pracharishyati = flourishes; taavat = till then; tvam = you; uurthvam = heavenward; athaH ca = in netherworlds, even; mat lokeSu = in my abode [Brahma loka]; nivatyasi = you will be dwelling, [flourishing]. "And as long as Rama's legend authored by you flourishes...till then you will flourish in heavenly, in netherworlds, and even in my abode, namely Abode of Brahma... [1-2-37]

I have edited and re-edited the joyous description of Rama's coronation for that same reason. Please share with all your loved ones. (I have never asked anyone to do this before!) Heres the link for this document for convenience of sharing.
My Email address: Over the last two plus years, since reactivating my Facebook page, I have been posting regularly on the Bhagavad Gita, Srimad Bhagavatam, and Ramayanam and have created the following groups within my Facebook page. Ourgitapage Ourgitagroupmembers Sanskrit Lovers group
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I am a retired research professional, with advanced degrees in Mechanical Engineering (B. E., University of Poona, and M. E., IISc, Banglore, India) and Materials Science and Engineering (SM and Sc. D, MIT, Cambridge, USA) who has spent his entire professional career in leading US research institutions, in academia (MIT and CWRU), in government (NASA), and in corporate research labs (Allied Chemical Corporate R & D, now part of Honeywell, and the General Motors Research Labs). During my professional career, I have published many widely cited scientific articles in leading peer-reviewed international journals in both physics and the materials sciences. My current research interests include the study of business, financial, and economic data using methods commonly used in physics and the hard sciences. This has led me to propose a broad generalization of the Planck-Einstein-Bose ideas from quantum physics and their application to financial, economic, business, social, and political, sports and other systems. I have also recently been active in the analysis of the climate data, especially global average temperature data using similar methods (a new physics of global warming) and as recently created a Facebook group called Global Warming for the Layman; see, on January 5, 2014, aimed at discussing global warming data in an easy-to-understand manner, with short posts; see also

The following documents might be of interest to young readers from various branches from physics to economics to finance.
1. 2. 3. 4. 5. 6.

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The following is a verbatim quote, a very offensive one to me, taken from the Wikipedia article on Kamba Ramayanam. Kambar also made several modifications to the original story to suit the cultural sensitivities of the Tamils. One of the situations is where Ravana the king abducts Sita from the hut where she is staying with Rama. In the Sanskrit version, Ravana lifts Sita and carries her. But this is unthinkable to the Tamilian. Whoever wrote this NONSENSE only betrays his/her ARROGANCE COUPLED WITH IGNORANCE. Today, I feel very much like studying the Kamba Ramayanam in detail and so stumbled upon this. Do Tamilians, or rather this author (why drag ALL Tamilians into this?), really think that Kamban was such a genius that he could come up this idea about Sita's abduction all by himself? Remember Kamban was a great scholar of both Tamil and Sanskrit. What Kamban describes is obtained from another Ramayana, which was written by none other than Maharshi Vyasa. It is called the Adhytama Ramayanam, which discusses the deeper philosophical significance of the Valmiki story. I hope at least after my post today Tamilians will stop indulging in such fantasies about their unique cultural sensitivities. Sorry, there is NO GENTLER way to put it. I do hope I can start my pursuit of reading Kamban's version of the Ramayana soon. A good friend is now in Chennai and I can make a start by requesting him to get a copy of the original Kamba Ramayanam, which could also be a treasure for the Sri Balaji Temple.
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