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Page 1 of 29 SHREE RAMA PATTABHISHEKAM 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 Tyagaraja’s house. That is how he began his career as an artist and cartoonist for many years. http://www.hindu.com/2000/02/13/stories/0413223e.htm (Will try to get a better version.) Introduction 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 Valmiki’s 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 Sita’s head, decorating Her hair) he had received from Sita to Rama. In sargam 63, where

Shree Rama Pattabhishekam (Sarga 128) from Yuddha Kanda of Valmiki Ramayanam

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An English translation of the coronation of Shree Rama, as described in the last sarga 128 of the Yuddha Kanda of Valmiki Ramayana is provided here. There are many interesting things we can learn from this description, which is translated here in a lighter vein, with modern English usage. Only the text through verse 61 (of 125) is translated here. The document will be updated shortly -- today we now as I upload celebrate Rama's coronation in our temples.

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Page 1: Shree Rama Pattabhishekam (Sarga 128) from Yuddha Kanda of Valmiki Ramayanam

Page 1 of 29

SHREE RAMA PATTABHISHEKAM

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

Tyagaraja’s house. That is how he began his career as an artist and cartoonist for many years.

http://www.hindu.com/2000/02/13/stories/0413223e.htm (Will try to get a better version.)

Introduction

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 Valmiki’s 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 Sita’s head,

decorating Her hair) he had received from Sita to Rama. In sargam 63, where

Page 2: Shree Rama Pattabhishekam (Sarga 128) from Yuddha Kanda of Valmiki Ramayanam

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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), Valmiki’s story in

Tamil, in his own fascinating way, follows Valmiki’s cue and translates this as

“KaNDen Sitaiyai” placing the verb first, in violation of the usual rules of Tamil

grammar. Kamban’s 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 Akbar’s reign.

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

http://news.ttdevasthanams.com/sri-rama-navami-asthanam-at-tirumala-shirne-on-april-8/

Rama’s 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

Page 3: Shree Rama Pattabhishekam (Sarga 128) from Yuddha Kanda of Valmiki Ramayanam

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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 http://www.scribd.com/doc/215848729/Daily-

Story-Sundara-Kanda-Parayanam-31MAR-TO-08APRIL-2014), 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 Rama’s coronation by Valmiki.

Hanumantha Vahanam darshanam

on April 8, 2014 at Tirupati

http://news.ttdevasthanams.com/wp-content/uploads/2014/04/hanumantha-vahanam-

copy.jpg

Page 4: Shree Rama Pattabhishekam (Sarga 128) from Yuddha Kanda of Valmiki Ramayanam

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Lovely image of Shree Rama’s 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 Rama’s

14 years of exile to the forest.

Page 5: Shree Rama Pattabhishekam (Sarga 128) from Yuddha Kanda of Valmiki Ramayanam

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Courtesy: http://ebooks.iskcondesiretree.info/pdf/Picture_Stories/Ramayana_Story_-

_Picture_Form.pdf 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 sage’s 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. Bharadwaaja mukhaa-nandaka Raam

30. Chitrakootaadri niketana Raam

76. Bharadwaaja-bhi-nishevaNa Raam

77. Bharata-praaNa priyakara Raam

Page 6: Shree Rama Pattabhishekam (Sarga 128) from Yuddha Kanda of Valmiki Ramayanam

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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 Rama’s 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: http://ebooks.iskcondesiretree.info/pdf/Picture_Stories/Ramayana_Story_-

_Picture_Form.pdf Bharta takes up residence in Nandigrama and worships Shree Rama’s 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.

Page 7: Shree Rama Pattabhishekam (Sarga 128) from Yuddha Kanda of Valmiki Ramayanam

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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

http://sanskritdocuments.org/sites/valmikiramayan/yuddha/sarga128/yud

dha_128_frame.htm . (The document needs proof reading and contains

numerous errors, as acknowledged. Other sources are recommended for the

Sanskrit verses, see www.prapatti.com. Proof read verse 1 is given below.)

शिरस्यञ्जशिमादाय कैकेयीनन्ददवर्धनः |

बभाषे भरतो ज्येष्ठम ्रामं सत्यपराक्रमम ्|| ६-१२८-१ || 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.

That’s Valmiki’s 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…”

Page 8: Shree Rama Pattabhishekam (Sarga 128) from Yuddha Kanda of Valmiki Ramayanam

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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)

यावदावतधते चक्रम ्यावती च वसदुर्रा |

तावत ्त्वशमह सवधस्य स्वाशमत्वम ्अनुवतधय || ६-१२८-११ ||

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,

http://www.kamakoti.org/kamakoti/news/rama%20navami%20mahotsavam%20held2011.

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 Rama’s 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.

ततः ित्रघु्नवचनान्दनपुणाः श्मश्रुवर्धकाः |

सुखहस्ताः सुिीघ्राश्च राघवं पयुधपासत || ६-१२८-१३ ||

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.

Page 10: Shree Rama Pattabhishekam (Sarga 128) from Yuddha Kanda of Valmiki Ramayanam

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Nandigrama and Ayodhya view. Courtesy:

http://ebooks.iskcondesiretree.info/pdf/Picture_Stories/Ramayana_Story_-_Picture_Form.pdf

Rama’s 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

isn’t 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 Dasharatha’s

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

Page 11: Shree Rama Pattabhishekam (Sarga 128) from Yuddha Kanda of Valmiki Ramayanam

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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.

http://srishtihearts.com/yahoo_site_admin/assets/images/Sri_Ramar_Pattabhishekam_ne

w1_012.24061401_std.jpg

Then it was time to make arrangements for the actual coronation. Now,

Bharata wanted Sugriva’s 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.)

ततः स प्रयतो वदृ्धो वशसष्ठो ब्राह्मणैः सह || ६-१२८-५९

रामम ्रत्नमये पीठे सहसीतं दयवेियत ्|

वशसष्ठो वामदेवश्च जाबाशिरथ काश्यपः || ६-१२८-६०

कात्यायनः सुयज्ञश्च गौतमो ववजयस्तथा |

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अभ्यवषञ्चदनरव्याघ्रं प्रसदनेन सगुन्दर्ना || ६-१२८-६१

सशििेन सहस्राक्षम ्वसवो वासवं यथा |

ऋन्त्वन्भभब्राधह्मणैः पूवधम ्कदयाशभमधन्दत्रशभस्तथा || ६-१२८-६२

योर्ैश्चैवाभ्यवषञ्चदस्ते सम्प्प्रहृष््ाः सनैगमैः |

सवौषधर्रसैश्चावप दैवतैनधभशस न्स्थतैः || ६-१२८-६३

चतुर्हधिोकपािैश्च सवैदेवैश्च सङ्गतैः |

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 Rama’s

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

Page 15: Shree Rama Pattabhishekam (Sarga 128) from Yuddha Kanda of Valmiki Ramayanam

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nostrils of Brahma as he was breathing and thinking about how to proceed

with the task of creation).

ब्रह्मणा ननशमधतं पूव ंककरी्ं रत्निोशभतम ्|| ६-१२८-६४

अशभवषक्तः पुरा येन मनुस्तं दीप्त तेजसम ्|

तस्यादववाये राजानः क्रमाद्येनाशभषेधचताः || ६-१२८-६५

सभायां हेमक्िुप्तायां िोशभतायां महार्नैः |

रत्नैनाधनाववर्ैश्चवै धचत्रत्रतायां सिुोभनैः || ६-१२८-६६

नानारत्नमये पीठे कल्पनयत्वा यथाववधर् |

ककरी्ेन ततः पश्चाद्वशसष्ठेन महात्मना || ६-१२८-६७

ऋन्त्वन्भभभूधषणैश्चैव समयोष्यतयत राघवः |

As Rama was being coronated, Shatrughna held a most auspicious and lovely

white umbrella over Rama’s 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.

ताशमङ्धगतज्ञः सम्प्पे्रष्यतय बभाषे जनकात्मजाम ्|

प्रदेर्ह सुभगे हारम ्यस्य तषु््ाशस भाशमनन || ६-१२८-८१ ||

तेजो र्नृतयधिो दाष्यतयं सामर्थ्य ंववनयो नयः |

पौरुषम ्ववक्रमो बुवद्धयधन्स्मदनेतानन ननत्यदा || ६-१२८-८२ ||

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 Seeta’s 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

http://creative.sulekha.com/sri-hanumanji-the-pearl-necklace_472246_blog .

Everyone wondered if Hanuman had gone crazy and asked him why he was

doing this; see http://www.saibaba.ws/miracles/pealrsita.htm 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 everyone’s 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

http://www.starsai.com/108-vada-mala-pearl-necklace-offering-lord-

hanuman/ .)

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

स राज्यमखखिं िासन ्ननहतारर: महायिाः || ६-१२८-९१

राघवः परमोदारः ििास परया मुदा |

उवाच िष्यतमणं रामो र्मधज्ञं र्मधवत्सिः || ६-१२८-९२ ||

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

Rama’s 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 Rama’s 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 Rama’s 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 Rama’s reign is

given below (covering points 9 and 10 above).

आसदवषधसहस्राखण तथा पुत्रसहशस्रणः |

ननरामया: वविोकाश्च रामे राज्यं प्रिासनत || ६-१२८-१०२ ||

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 Rama’s reign

are given in slokas that follow, through verse 106.

11. Trees were always flowering and bearing fruits in plenty, with their

branches spreading afar.

12. Rains came on time, in the right amounts, and in the right places.

13. The winds blew in a pleasant way (i.e, no tornadoes, tsunamis, etc.)

14. 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).

15. People did not speak lies while Rama ruled (na anrutaahaa, verse 106)

16. 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: http://ebooks.iskcondesiretree.info/pdf/Picture_Stories/Ramayana_Story_-

_Picture_Form.pdf Valmiki and Tulsidas composing the Ramayana

[1] 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).

[2] One who reads this and one who listens to this will become sinless.

[3] Those who desires children will be so blessed and those who desire

wealth will also be so blessed.

[4] Those who listen to the description of Rama’s 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! )

[5] Women will enjoy blessed life with their children like Kausalya, Sumitra,

and Kaikeyi did with their own children and with Rama.

[6] Those who listen to this will always be happy and enjoy a long life with

many children and grandchildren.

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[7] 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; that’s 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.

रामायणशमदं कृत्स्नं िणृ्वतः पठतः सदा || ६-१२८-११९

प्रीयते सततं रामः स र्ह ववष्णुः सनातनः |

आर्ददेवो महाबाहु: हरर: नारायणः प्रभुः || ६-१२८-१२०

साक्षाद्रामो रघुशे्रष्ठः िषेो िष्यतमण उच्यते |

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 in http://ebooks.iskcondesiretree.info/pdf/Picture_Stories/Ramayana_Story_-

_Picture_Form.pdf

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MY FACEBOOK POST ON APRIL 10, 2014

https://www.facebook.com/vj.laxmanan

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

YOUNG DEVOTEES

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

(http://sanskritdocuments.org/sites/valmikiramayan/baala/sarga2/bala_2_frame.htm

sarga 2, verse 36).

न ते वाक् अनतृा काव्ये काधचत ्अत्र भववष्यनत || १-२-३५

कुरु राम कथाम ्पुण्याम ्श्िोकबद्धाम ्मनोरमाम ्|

यावत ्स्थास्यन्दत धगरयः सररतः च महीतिे || १-२-३६

तावत ्रामायण कथा िोकेषु प्रचररष्यनत |

यावत ्रामस्य च कथा त्वत ्कृता प्रचररष्यनत | १-२-३७

तावत ्ऊर्धवधम ्अर्ः च त्वम ्मत ्िोकेषु ननवत्स्यशस |

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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!)

Here’s the link for this document for convenience of sharing.

http://www.scribd.com/doc/217118844/Shree-Rama-Pattabhishekam-

Sarga-128-from-Yuddha-Kanda-of-Valmiki-Ramayanam

My Email address: [email protected]

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 https://www.facebook.com/Ourgitagroup

Ourgitagroupmembers https://www.facebook.com/groups/148329885315356/

Sanskrit Lovers group https://www.facebook.com/groups/248857878598149/

Page 28: Shree Rama Pattabhishekam (Sarga 128) from Yuddha Kanda of Valmiki Ramayanam

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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

https://www.facebook.com/groups/GWforlayman/, on January 5, 2014, aimed at discussing

global warming data in an easy-to-understand manner, with short posts; see also

https://www.facebook.com/groups/physicseconomicsandrealworld/

The following documents might be of interest to young readers from various

branches – from physics to economics to finance.

1. http://www.scribd.com/my-collections

2. http://www.scribd.com/doc/212404370/A-DYNAMIC-ANALYSIS-OF-FACEBOOK-

ZUCKERBERG-S-NET-WORTH-DATA-FROM-BLOOMBERG-BILLIONAIRES-INDEX-

CONFIRMS-THE-WORK-FUNCTION-FOR-WEALTH-GENERATION

3. http://www.scribd.com/doc/215340707/From-Alpha-Particles-to-Bosons-Why-so-

many-Quarks-and-E-mc-2

4. http://www.scribd.com/doc/215010055/Why-Bose-of-the-Higgs-Boson-Deserved-

the-Nobel-Prize-Alongside-Others-Like-Louis-de-Broglie

5. http://www.scribd.com/doc/214660162/Permutations-Combinations-Towards-a-

Generalization-of-the-Planck-Einstein-Bose-Ideas-to-Problems-Beyond-Physics

6. http://www.scribd.com/doc/212874919/Light-Quanta-and-the-Frequency-of-

Light-Is-there-a-Universal-value-for-the-Elementary-Energy-Quantum

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MY FACEBOOK POST ON APRIL 10, 2014

ON KAMBA RAMAYANAM (~11:00 AM)

UNTHINKABLE TO A TAMILIAN ???

The following is a verbatim quote, a very offensive one to me, taken from the

Wikipedia article on Kamba Ramayanam.

http://en.wikipedia.org/wiki/Kambar_%28poet%29

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.