Pramāṇa · Search · About · API

Puranic Encyclopaedia: A Comprehensive Dictionary with Special Reference to the Epic and Puranic Literature c9: R

Purāṇic Encyclopaedia: A Comprehensive Dictionary with Special Reference to the Epic and Purāṇic Literature c9

Language
English

Contents

R

c9.1

R. This letter means “sound”. (Agni Purāṇa, Chapter 348).

c9.2

RA. The letter ra means fire, strength, Indra. (Agni Purāṇa, Chapter 348),

c9.3

RABHĀSA I. A monkey in Śrī Rāma’s army. (Vālmīki Rāmāyaṇa, Yuddhakaṇḍa, Canto 9).

c9.4

RABHĀSA II. A Rākṣasa on Rāvaṇa’s side. (Vālmīki Rāmāyaṇa, Yuddha Kāṇḍa, Canto 9).

c9.5

RABHYA. An ancient king wedded to justice and fairplay in ruling the kingdom. (For details see under Ekavīra).

c9.6

RĀDHĀ I. Śrī Kṛṣṇa’s dearest consort. Rādhā is considered to be one of the two forms of Lakṣmīdevī. When Kṛṣṇa lived in Gokula as a man with two hands Rādhā was his dearest consort. But when he lives in Vaikuṇṭha as four-handed Viṣṇu, Lakṣmī is his dearest consort. (Devī Bhāgavata 9, 1; Brahmavaivarta Purāṇa, 2, 49 and 56-57 and Ādi Parva Chapter 11).

c9.7

Different versions about the birth of Rādhā are given in the Purāṇas, as follows:—
(i) She was born in Gokula as daughter of Vṛṣabhānu and Kalāvatī. (Brahmavaivarta Purāṇa, 2, 49; 35-42; Nārada Purāṇa, 2. 81).
(ii) She was got as Bhūmi-kanyā (earth-girl) when King Vṛṣabhānu was preparing the ground to conduct a Yajña. (Padma Purāṇa; Brahma Purāṇa 7).
(iii) She was born from the left side of Kṛṣṇa. (Brahmavaivarta Purāṇa).
(iv) At the time of Kṛṣṇa’s birth Viṣṇu asked his attendants to be born on earth. Accordingly Rādhā, dear consort of Kṛṣṇa, took her birth in Gokula under the star Jyeṣṭhā in the morning of Śuklāṣṭamī day in Bhādrapada month. (Ādi Parva 11),
(v) Kṛṣṇa once went with Virajā, the Gopī woman, to the hall of enjoyment (rāsamaṇḍalam). Knowing about it Rādhā followed them to the hall, but both of them were not to be seen. On another occasion when Rādhā found Virajā in the company of Kṛṣṇa and Sudāmā she, in great anger, insulted Kṛṣṇa whereupon Sudāmā cursed her to be born in human womb and experience the pangs of separation from Kṛṣṇa. (Nārada Purāṇa 2. 8; Brahmavaivarta Purāṇa. 2. 49) and Rādhā cursed him in turn to be born in the dānava dynasty. It was on account of this curse of Rādhā that Sudāmā was born as the asura called Śaṅkhacūḍa. (Brahma Vaivarta Purāṇa, 2. 4. 9. 34).
(vi) Rādhā is considered to be one of the five forces which help Viṣṇu in the process of creation. (Devī Bhāgavata 9. 1; Nārada Purāṇa 2. 81).
(vii) Rādhā is the mental power of Śrī Kṛṣṇa. (For details see under Pañcaprāṇas).

c9.8

RĀDHĀ II. Wife of Adhiratha, the foster-father of Karṇa and the foster-mother of Karṇa. (See under Karṇa).

c9.9

RĀGĀ. One of the seven daughters of Bṛhaspati-Aṅgiras. As she was loved by all beings she came to be called Rāgā. (Vana Parva, Chapter 203).

c9.10

RĀGAKHAṆḌAVA. A cake-like thing formed in a Yajña performed by King Dilīpa. (Droṇa Parva, Chapter 61, Verse 8).

c9.11

RAGHU

c9.12

1) General. A famous king of the Solar dynasty. The great king Dilīpa was his father. (For Genealogy, birth etc., see under Daśaratha and Dilīpa).

c9.13

2) Other information.
(i) Raghu also occupies a place in the list of famous kings of ancient days. (Ādi Parva, Chapter 1, Verse 232).
(ii) In the fight between the king of Virāṭa and the Kauravas (over the lifting of cows) Raghu was present along with Indra to see Arjuna fight. (Virāṭa Parva, Chapter 56, Verse 10).
(iii) Raghu got from King Yuvanāśva a sword, which he presented to Hariṇāśva. (Śānti Parva Chapter 166, Verse 78).
(iv) He did not eat flesh. (Anuśāsana Parva, Chapter 150, Verse 81).
(v) Kṣatriyas who praise Raghu will not be defeated in war. (Anuśāsana Parva, Chapter 165, Verse 51).
(vi) In the list of kings to be remembered at dawn and at dusk Raghu too is included. (Anuśāsana Parva, Chapter 165, Verse 51).

c9.14

RĀGIṆĪ. A celestial woman, daughter of Himavān and elder sister of Pārvatī. (For details see under Pārvatī).

c9.15

RAHASYAVEDA. A Veda composed by muni Arvāvasu. This Veda is about Sūrya. (Bhārata, Chapter 137, Verse 19).

c9.16

RĀHODARA (RAHODARA). A muni of ancient days. There is a story in Chapter 39 of the Vāmana Purāṇa about a skull falling on the muni's neck and the place where the skull was removed from his neck coming to be known as Kapālamocana.

c9.17

Śrī Rāma killed the Rākṣasas who lived in Daṇḍaka forest. The head of one of the Rākṣasas cut by a very sharp knife was thrown off at a distance in the forest and it fell on the neck of Rahodara, who happened to be walking at the time in the forest. It (the head) cut deep into the bones of the Sage and that made it difficult for him to move about. Yet, he visited all the holy places on the earth with the skull of the Rākṣasa around his neck. At last he told the noble Ṛṣis about his misfortune and they directed him to visit ‘Auśanasa-tīrtha’, and the moment he touched the water in the tīrtha the skull fell into the water. Having been told about the incident, the Ṛṣis named the tīrtha ‘Kapālamocana’.

c9.18

RAHOVĀDĪ. A king of the Pūru dynasty. He was the son of Saṃyāti and the father of Bhadrāśva. (Agni Purāṇa, Chapter 278).

c9.19

RĀHU. An Asura.

c9.20

1) Birth. Son of Kaśyapa-prajāpati by his wife Siṃhikā. (Ādi Parva, Chapter 65, Verse 31).

c9.21

2) Rāhu and the Solar eclipse. The oldest story about Rāhu is that about the solar eclipse. (See under Candra IV, Para 4).

c9.22

3) Other information.

c9.23

(i) Rāhu is a member of Brahmā's court. (Sabhā Parva Chapter 11, Verse 29).

c9.24

(ii) Sañjaya once spoke to Dhṛtarāṣṭra about Rāhu. (Bhīṣma Parva, Chapter 12, Verse 40).

c9.25

(iii) Rāhu exists 10,000 yojanas below the Sun. (Bhāgavata, 5th Skandha).

c9.26

(iv) Rāhu is installed in temples as wearing a half-moon on his head. (Agni Purāṇa, Chapter 51).

c9.27

RAHŪGAṆA. A sage who lived in Ṛgvedic times. It was son Gotama, who composed the 74th Sūkta of the first Maṇḍala of Ṛgveda.

c9.28

RAIBHYA I. A hermit who was famous in the Palace of Yudhiṣṭhira. Information about this hermit, found in the Mahābhārata is given below:

c9.29

(1) Raibhya who was a friend of Bharadvāja had two sons named Arvāvasu and Parāvasu. They were great scholars. (M.B. Vana Parva, Chapter 135, Stanza 12).

c9.30

(2) Bharadvāja once forbade his son Yavakrīta from going to the hermitage of Raibhya. Getting angry at this, Raibhya struck his matted hair on the ground and created a wicked fairy and ordered her to kill Yavakrīta. Knowing this Bharadvāja ran to that place and cursed Raibhya that his eldest son would kill him.

c9.31

Once Parāvasu, mistaking his father for a cruel animal killed him. By the effort of his second son Arvāvasu, Raibhya was brought to life again. (M.B. Vana Parva, Chapter 138, Stanza 137).

c9.32

(3) Raibhya was the son of Aṅgiras. (M.B. Śānti Parva, Chapter 208, Stanza 26).

c9.33

(4) Raibhya was once an assistant at the sacrifice of Uparicaravasu. (M.B. Anuśāsana Parva, Chapter 33, Stanza 7).

c9.34

(5) Raibhya was one of the hermits who visited Bhīṣma in his bed of arrows. (M.B. Anuśāsana Parva, Chapter 343, Stanza 26).

c9.35

RAIBHYA II. An ancient hermit. This hermit learned the Sātvatadharma from Viraṇa. After that he taught his son Dikpāla, this dharma. (M.B. Śānti Parva, Chapter 343, Stanza 42).

c9.36

RAIBHYA III. The father of Duṣyanta, the husband of Śakuntalā. This Raibhya was the son of Sumati. (Bhāgavata, Skandha 9).

c9.37

RAIBHYA IV. One of the sons of Brahmā. Once Raibhya went with Vasu and Aṅgiras to Bṛhaspati and asked him several questions, about the attainment of Supernal bliss. Bṛhaspati replied that attainment of heaven could be had, not by action but only by devotion. Raibhya immediately started to Gayā to do penance. There he met with the Sanatkumāras. (Varāha Purāṇa).

c9.38

Urvaśī made an earnest effort to hinder the severe vow and penance of Raibhya. But it was of no use, and by his curse, that celestial woman became ugly. She entreated him for liberation from the curse. Raibhya blessed her and said that she could obtain her original form by bathing in Yodhinikuṇḍa. (Yoginī Kuṇḍa). Urvaśī bathed in Yodhinikuṇḍa and from that day onwards that tīrtha (holy bath) came to be known as Urvaśīyoginikuṇḍa.

c9.39

RAIKVA. There was a noble King in ancient India named Jānaśruti. The following is a story about the fame of this King.

c9.40

One night while this King was sleeping, some hermits took the form of swans and were flying through the air. One of them saw the radiance of the fame of Jānaśruti shining brightly. The other swans said that the fame of Raikva was far greater than this. Jānaśruti heard this. He found out Raikva and placed all his wealth at the foot of Raikva and gave him his daughter in marriage.

c9.41

RAIVATA I. Information about this King found in the Mahābhārata is given below:

c9.42

(1) An ancient King in Bhārata. Once he heard the Gandharvas singing songs from Sāmaveda in the arbours of Mandara mountain in the south and becoming so much immersed in it, he desired to renounce his country, city, wife and everything and go to the forest. (M.B. Udyoga Parva, Chapter 109, Stanza 9).

c9.43

(2) He got a sword from Marutta. He gave that sword to Yuvanāśva. (M.B. Śānti Parva, Chapter 166, Stanza 77).

c9.44

(3) Raivata never ate meat. (M.B. Anuśāsana Parva, Chapter 115, Stanza 63).

c9.45

(4) He is one of the Kings who should be praised in the mornings and evenings. (M.B. Anuśāsana Parva, Chapter 165, Stanza 53).

c9.46

RAIVATA II. One of the eleven Rudras. (M.B. Śānti Parva, Chapter 208, Stanza 19).

c9.47

RAIVATAKA I. A mountain in Gujarat. It stands near the present Junagaḍh. The present name of Raivataka mountain is Girnar. In Mahābhārata it is spoken of as Ujjayantagiri. It is stated in Mahābhārata that while Śrī Kṛṣṇa and Arjuna were travelling through Prabhāsa-kṣetra once, they got to the top of this mountain. (Ādi Parva, Chapter 217, Verse 8).

c9.48

The Yādavas once celebrated a great festival on the Raivataka mountain. It was during this festival that Arjuna carried away Subhadrā, the sister of Śrī Kṛṣṇa. (M.B. Ādi Parva, Chapter 219; Bhāgavata, Skandha 10).

c9.49

RAIVATAKA II. A mountain in Śāka Island. Mention is made about this mountain in Mahābhārata, Bhīṣma Parva, Chapter 11, Stanza 18.

c9.50

RAIVATAKA (RAIVATA). Son of Priyavrata, the brother of Uttānapāda. Priyavrata had two wives Surūpā and Barhiṣmatī. Surūpā gave birth to ten sons beginning with Agnīdhra. Three sons Uttama, Tāmasa and Raivata were born to Barhiṣmatī. These three sons became Lords of Manvantara, in course of time. (See under Manvantara).

c9.51

RĀJA I. A warrior of Subrahmanya. (Śalya Parva, Chapter 45, Verse 78).

c9.52

RĀJA II. A Sage. He was one of the sons born to Vasiṣṭha of Ūrjā.

c9.53

RĀJĀ. One of the two gate-keepers of Sūryadeva. (Bhaviṣya Purāṇa, Brāhmakaṇḍa).

c9.54

RĀJĀ (N). All the important Purāṇas have laid special emphasis on the importance of rule by Kings. All living beings will have Kings of their own. It was Brahmā who first assigned or ordained Kingship. After the creation of the Prajāpatis, Brahmā made Candra the King of the stars and medicines; Varuṇa was appointed King of waters like sea, river etc; Vaiśravaṇa was appointed King of Kings; Viṣṇu, King of Devas; Agni, King of Vasus; Indra King of Maruts; Dakṣa King of the Prajāpatis; Prahlāda King of the dānavas; Himavān, King of mountains; Citraratha, King of Gandharvas; Vāsuki, King of nāgas; Garuḍa, King of birds; Airāvata, King of elephants; Ox, King of cattle, Tiger, King of animals, Peepal tree, King of trees and Uccaiśravas, that of horses. (Agni Purāṇa).

c9.55

As to what type the King of man-kind should be and what should form his duties it is ordained as follows. The Rājā should appoint either a Kṣatriya or a brahmin as his Commander-in-chief. The Commander-in-chief should be of noble birth and well-versed in law. Only a strong man who can speak boldly and openly should be appointed emissary or ambassador. Either a male or a female may be appointed to carry chewing materials. But, that person should be loyal, friendly and capable of putting up with hardships. The body-guard of the King should be a good swords-man. Ministers should be conversant with dharmaśāstras (moral and ethical codes).

c9.56

Also, the King should be surrounded by the royal physician, chief of the elephant division of the army, the mahout, chief of the cavalry force, master of the forts, the architect, preceptor in archery and the chief of the internal administration of the palace.

c9.57

When it is yet three hours for the dawn, the King should wake up from sleep. Music, praises by courtiers etc. should herald his waking up. As soon as he has woken up, the King should hold talks with his spies. Then he should examine accounts and only after this should he begin the ablutions. After his pūjā (worship) is over, cows with gold should be gifted to brahmins. With their blessings he must look first into the mirror and then in ghee along with gold. Then he must look up the almanac for the day’s star etc. And after having taken the medicine prescribed by the physician and also the blessings of the preceptor the King should attend court. (Agni Purāṇa. Chapter 235).

c9.58

According to Chapter 8 of the Manusmṛti (a great authority on law and ethics) Kings are born from the shoulders of Indra, Vāyu, Yama, Sūrya, Agni, Varuṇa, Candra and Kubera.

c9.59

RĀJA (S). One of the seven sons of Vasiṣṭha by Ūrjā, the other six being Gotra, Ūrdhvabāhu, Savana, Anagha, Sutapas, and Śukra. Holy souls, these seven were Saptarṣis in the third Manvantara. (Viṣṇu Purāṇa, Part 1, Chapter 10).

c9.60

RĀJADHARMA. A stork, which was a friend of Brahmā and a son of Kaśyapaprajāpati. This stork was known as Nāḍijaṅgha also. (See under Nāḍijaṅgha).

c9.61

RĀJADHARMĀNUŚĀSANA PARVA. A sub-Parva of Śānti Parva, Chapters 1-130).

c9.62

RĀJĀDHIDEVĪ. The youngest of the five daughters of the solar King Śūra by Māriṣā. King Jayasena of Avanti married Rājādhidevī. (Bhāgavata, 9th Skandha).

c9.63

RĀJAGRHA (GIRIVRAJA). An ancient city in India, capital of Magadha. Dirgha King of Girivraja was killed by King Pāṇḍu. (Ādi Parva, Chapter 112, Verse 27). Another King, Ambuvīca, had for a time ruled over the city. (Ādi Parva, Chapter 203, Verse 17). Afterwards Jarāsandha became its King. Girivraja is a holy place as well. He who bathes here will become as pleasant-looking as King Kakṣīvān. (Vana Parva, Chapter 84, Verse 104).

c9.64

RĀJAMUKHĪ. A celestial woman. (Skanda Purāṇa).

c9.65

RĀJANĪ. A holy river in ancient India. (Bhīṣma Parva, Chapter 9, Verse 21).

c9.66

RĀJANĪTI. (Politics and administration).

c9.67

Politics and administration or administrative politics in ancient India is dealt with in Manusmṛti and Agni Purāṇa. A very brief summary of it is given below:

c9.68

The King should organise six kinds of army formations, worship the Devas duly and then set out for war. Mūlabala, Bhūtabala, Śreṇībala, Suḥṛdbala, Śatrubala and Āṭavikabala are the six kinds of army formations. The list is given in order of the comparative importance of the bala. The army has six parts i.e. Mantra (advisers), Koṣa (treasury), Padāti (infantry), Turaga (Cavalry), Gaja (elephant) and Ratha (chariot).

c9.69

If an attack is feared either against the forts or across rivers or trenches, the army should be marched for their protection. The Army Chieftains surrounded by mighty warriors should lead the divisions. The King and his wife should be at the centre of the army-division along with the treasury and first class soldiers. On both sides of the King should march the cavalry and the chariots should form the farther wings. Elephants should proceed on the two sides of the chariot and soldiers recruited from forests must march on the sides of the elephants. The supreme commander will march behind all the others guiding the army.

c9.70

If there is cause for fear in front of the army during the march, three Vyūhas (Phalanxes) Makara, Śyena or Sūcī should be put in the Vanguard. The Śakaṭa Vyūha is more suited to meet an attack from behind. If attack is feared from the flanks then also the Śakaṭa-vyūha is advisable. When attack from all the sides is feared sarvatobhadravyūha is indicated. It is the duty of the Supreme Commander to safe-guard his army and suppress reactionary forces whenever the army gets weakened, when it marches through caves, mountains or rocks or other difficult terrain or weakened by the persistent attacks of the enemy. When the time, place and the people's attitude are favourable, the King should engage himself in open war with the enemy, and if they are unfavourable he shall not go in for war. If confrontation with the enemy occurs under circumstances in which the King is visible to the enemy, powerful divisions of the army consisting of warriors of great calibre should be stationed either at the front or in the rear. In the formation of vyūhas (phalanx) there are seven factors called Uras (breast), Kakṣas (arm-pits), two Pakṣas (sides), two Madhyas (centre) and Pṛṣṭha (rear). The commanders should be surrounded by bold soldiers. The leader is the very life of the war. At the Uras of the vyūha powerful elephants, at the Kakṣas chariots and at the Pakṣas cavalry should be stationed. This is called pakṣabhedivyūha. If at the centre cavalry and at Kakṣas and Pakṣas elephants are stationed, it is called antarbhedivyūha. If there are no chariots, cavalry or infantry may be put in their place. Certain authorities maintain that in every vyūha elephants may be stationed in the place of chariots, if chariots are not available. (Agni Purāṇa, Chapter 242).

c9.71

RĀJAPURA I. An ancient and famous city in Kāmboja. Here Karṇa defeated the Kāmbojas. (Droṇa Parva, Chapter 4, Verse 5).

c9.72

RĀJAPURA II. Capital city of King Citrāṅgada of Kaliṅga. Innumerable kings gathered together in the city in connection with the Svayaṃvara of the princesses. (Śānti Parva, Chapter 4, Verse 3).

c9.73

RĀJAŚEKHARA. A Sanskrit dramatist who lived in India in 7th century A.D. Bālabhārata or Prakāṇḍapāṇḍava, Bālarāmāyaṇa, Viddhaśālabhañjikā and Karpūramañjarī are his more famous dramatic works. Karpūramañjarī refers to him as the preceptor of a king of Kanauj. Rājaśekhara was known by the name Kavirāja also. Bālarāmāyaṇa, called also Mahānāṭaka, is a drama in ten Acts. Bālabhārata contains only two Acts. Its theme is the wedding of Draupadī and the ruin caused by the game of dice. Viddhaśālabhañjikā is a drama in four Acts. He has a further work to his credit, Kāvyamīmāṃsā in eighteen chapters. Some scholars hold the view that Rājaśekhara lived in the 10th century A.D.

c9.74

RĀJASŪYA. A great yajña. Hariścandra and Dharmaputra performed it. (Sabhā Parva, Chapters 33, 35, 84).

c9.75

RĀJASŪYAPARVA. A sub-Parva of Sabhā Parva. (Chapters 33-35).

c9.76

RĀJASŪYĀRAMBHA PARVA. A sub-parva of Sabhā Parva, Chapters 13-19.

c9.77

RĀJATANĀBHA. A Yakṣa. He married Maṇivarā, daughter of Anuhrāda and two sons, Maṇivara and Maṇibhadra were born to them.

c9.78

RĀJAVĀN. A muni born in the Bhṛgu dynasty. To Bhṛgu were born of his wife Khyāti, Lakṣmī, the wife of Viṣṇu and also two sons called Dhātā and Vidhātā. They married Āyati and Niyati daughters of Meru. Two sons, Prāṇa and Mṛkaṇḍu were born to the couples. From Mṛkaṇḍu was born Mārkaṇḍeya and from him Vedaciras. Prāṇa had a son called Dyutimān and he a son called Rājavān. It was from Rājavān that the Bhṛgu dynasty multiplied. (Viṣṇu Purāṇa, Part 1, Chapter 10).

c9.79

RĀJAYOGA. See under Yoga.

c9.80

RAJI (RĀJI). A prominent king of the Pūru dynasty. He was one of the five sons of Āyus by Svarbhānu the other four being Nahuṣa, Kṣatravṛddha, (Vṛddhaśarman) Rambha and Anenas. (Āśrama Parva, Chapter 70, Verse 23). Purāṇas contain stories that Indra destroyed people born in Raji's dynasty as they hated the former. That side in which the powerful Raji fought used to win. In a fight between the asuras and the Devas, when Indra felt that his side was losing, he secured the participation of Raji in the fight on condition that the latter would be given Indra-hood. The asuras were defeated and Raji was made king of svarga. Raji had thousands of children and they were known under the common name Rājayakṣatriyas. But they were a foolish lot and lacked the capacity to distinguish themselves in Indra's place. Therefore, at the instance of Bṛhaspati, preceptor of the Devas, Indra destroyed them all and resumed his former position and status. (Bhāgavata, 9th Skandha; Vāyu Purāṇa, Chapter 92, Verse 76; Brahmāṇḍa Purāṇa 11; Harivaṃśa 1, 28; Matsya Purāṇa, Chapter 24, Verses 34-49).

c9.81

RAJJUKAṆTHA. A grammarian. In Pāṇini's aṣṭādhyāyī he is depicted as a maharṣi possessing great knowledge of the Vedas.

c9.82

RĀJNĪ. Second of the three wives of Vivasvān. The couple had a son called Revata.

c9.83

RĀJYAVARDDHANA. A king of Vaiśālī. Rājyavarddhana was a great ascetic, who could comprehend the past, the present and the future. Knowing that his death was near, he told his subjects about it and went into the forests for tapas. Sorry over the departure of their king, his subjects as well as ministers began worshipping Sūrya, who appeared and blessed them saying that their king would live for ten thousand years in perfect health, victory and with all wealth and prosperity and other resources and with unimpaired youthfulness. The ministers and subjects greatly elated over the boon informed their king in the forest about it, but he only felt sorry about it. He told them that during his life for ten thousands years he would have to witness the death of his sons, grandsons and subjects and would thus have to be sad throughout life. The king consoled and made them return. Then he did rigorous tapas to Sūrya and secured from him the boon that during his life-time none would die. (Mārkaṇḍeya Purāṇa).

c9.84

RĀKĀ I. The presiding Devī of the full moon. She too was present at the birth of Subrahmaṇya. (Śalya Parva, Chapter 45, Verse 14). Rākādevī was the daughter of Aṅgiras, who had by his wife Smṛti four daughters called Sinīvālī, Kuhū, Rākā and Anumati. (Viṣṇu Purāṇa, Part 1, Chapter 1).

c9.85

RĀKĀ II. A Rākṣasa girl. She served, at the instance of Kubera, Maharṣi Viśravas, and a son called Khara and a daughter, Śūrpaṇakhā, were born to her by the maharṣi. (Vana Parva, Chapter 275, Verse 3).

c9.86

RAKṢAS. A particular sect of asuras. Yakṣas and Rakṣas were offsprings born to Kaśyapa prajāpati of his wife Muni. (Agni Purāṇa, Chapter 19).

c9.87

RĀKṢASA I. A particular sect of asuras. The ancients had ordained that Rākṣasas should not be killed at dusk. Vālmīki Rāmāyaṇa, Bālakāṇḍa, Canto 22, Verse 22). Uttararāmāyaṇa, contains the following story about the origin of Rākṣasas. When Brahmā was reciting the Vedas at the beginning of Kṛtayuga he felt very hungry and certain forms emanated from his face. Those who were born from his anger assumed the form of Rākṣasas and those from his hunger that of Yakṣas. The Rākṣasas turned out to be evil folk killing and eating cows and brahmins. Praheti and Heti were the first born Rākṣasas, the latter of whom wedded Bhayā, daughter of Kāla, and to them was born a son called Vidyutkeśa. He married Sālakaṭaṅkā, daughter of Sandhyā. Though a child was born to them they forsook it in the Himālayan slopes and went their own way.

c9.88

At that time Śiva and Pārvatī came that way and after blessing the child returned to Kailāsa. The child was named Śukeśa. He married Devavatī, daughter of the Gandharva called Maṇimaya and three children were born to the couple, viz. Mālyavān, Sumālī and Mālī. They did tapas to propitiate Brahmā and when he appeared requested him thus: "We must defeat Yakṣas Kinnaras, Gandharvas, Siddhas, Vidyādharas, Yama, Kubera, Vāsava, Nāga kings and daityas and dānavas and we must not be defeated by any one. We must kill all enemies and they shall not kill us. We three shall never quarrel among ourselves."

c9.89

Brahmā granted all their prayers. The three, proud and haughty due to these boons, began roaming about consuming cows and brahmins. They asked Viśvakarmā to build a city for them and he built for them Laṅkā on Mount Trikuṭa in the south sea. The three brothers took their abode in Laṅkā. Mālyavān, Sumālī and Mālī married respectively Sundarī, Ketumatī, and Vasudhā, daughters of the Gandharva woman Narmadā Mālyavān begot of Sundarī seven sons called Vajramuṣṭi Virūpākṣa, Durmukha, Suptaghna, Yajñakośa, Matta, and Unmatta, and also a daughter called Nalā. To Sumālī were born of Ketumatī ten sons and also four daughters.

c9.90

Four sons were born to Mālī of his wife Vasudhā, and they became the ministers of Vibhīṣaṇa.

c9.91

Then thousands of Rākṣasas were born as sons, grandsons, brothers, nephews, etc. to the above and they lived in Laṅkā, a terror to the whole world.

c9.92

While the daughters of Sumālī, Vekā, Puṣpoṭkaṭā, Kaikasī and Kumbhīnasi were once walking in the forest they saw Kubera on a visit to Brahmā in all pomp and glory. They understood that Kubera owed his pomp and glory to his being the son of Viśravas and therefore, the next day of the four, Kaikasī, went to Viśravas's āśrama and prayed for children by him. Three sons called Rāvaṇa, Vibhīṣaṇa and Kumbhakarṇa and a daughter called Śūrpaṇakhā were born to her by Viśravas. They secured boons by performing tapas and Rāvaṇa lived in Laṅkā as king of the Rākṣasas.

c9.93

RĀKṢASA II. An approved system of marriage. (See under Vivāha).

c9.94

RĀKṢASAGRAHA. An evil spirit connected with the Rākṣasas. Affected by this spirit man will immediately become mad. (Vana Parva, Chapter 23, Verse 50).

c9.95

RĀKṢASAYAJÑA (RĀKṢASASATRA). Parāśara Muni once conducted a yajña to annihilate the Rākṣasas altogether. (Ādi Parva, Chapter 180). The provocation for Parāśara to conduct the yajña was that a Rākṣasa called Kalmāṣapāda ate Śakti, the father of the muni and the son of Vasiṣṭha. When the yajña had reached its climax Pulastya, Pulaha and Kratu went to Parāśara and held conciliatory talks with him, and Parāśara, ended the yajña. The Agni that he had made to devour the Rākṣasas was discarded on the slopes of the Himālayas. According to the Purāṇas that fire, even to this day, continues consuming the Rākṣasas, trees and rocks. (For details see under Kalmāṣapāda and Parāśara).

c9.96

RAKṢITĀ. A celestial woman, daughter of Kaśyapaprajāpati by Pradhādevī. (Ādi Parva, Chapter 65, Verse 50).

c9.97

RAKṢOBHAKṢA. A hell. (For details see under Kāla.)

c9.98

RAKṢOVĀHA. A kingdom in ancient India. The Kṣatriyas there were annihilated by Paraśurāma. (Droṇa Parva, Chapter 70, Verse 12).

c9.99

RAKTA. A son of Mahiṣāsura. He had two sons called Bala and Atibala. He had also a number of mighty army generals like Dhūmrākṣa and thousand akṣauhiṇīs under each general. (Skanda Purāṇa, 7.1.119).

c9.100

RAKTABĪJA.

c9.101

1) General. Rebirth of Rambhāsura, father of Mahiṣāsura. Stories of Raktabīja and Rambhāsura are inextricably intertwined.

c9.102

2) Origin of Raktabīja. Once upon a time there lived an asura king called Danu. His two sons, Rambha and Karambha who had no children, did tapas at Pañcanada for the blessing of having issues. Rambha and Karambha meditated upon Mālavaṭa Yakṣa, the former seated at the centre of the five fires and the latter standing in the water. Indra in the guise of a crocodile dragged Karambha away by the feet and killed him. Angry at the death of his brother, Rambha decided to cut off his head and offer it in fire. When he was about to do so, Agni appeared and told him that suicide was worse than killing others, and promised to grant him whatever he desired. Accordingly Rambha requested Agni for a son more effulgent than the latter, who would conquer the three worlds and would not be defeated even by the Devas and the Asuras. Rambha further wanted that son to be as powerful as Vāyu, exceptionally handsome and skilled in archery.

c9.103

Agni blessed Rambha that he would have, as desired, a son by the woman whom he coveted. On his way back home he saw a beautiful she-buffalo, which he married. He took the buffalo which got pregnant by him, to Pātāla to protect it from the attack by other buffaloes. One day another buffalo felt a passion for Rambha's wife and in the fight that ensued Rambha was killed by it. Rambha's wife died in his funeral pyre. It was from the centre of the fire that the very powerful Mahiṣāsura was born. Rambhāsura also rose from the fire under the name Raktabīja. (Vāmana Purāṇa, Chapter 17; Devī Bhāgavata, 5th Skandha).

c9.104

3) Boon to Raktabīja. Raktabīja secured from Śiva a boon according to which if one drop of blood from his body fell on the battlefield, many Raktabījas would arise from the blood and fight the enemies. Each of these Raktabījas would also be like the others in the matter of strength, form and weapons. (Devī Bhāgavata, 5th Skandha).

c9.105

4) His death. War between Devas and Asuras broke out and in the fight between Devī and Raktabīja blood from his body flowed. When Devī found it impossible to kill the lakhs of Raktāsuras who arose from the blood, she resorted to a trick. She asked Cāmuṇḍī to lick off the blood flowing from Raktabīja before it fell on the ground. Accordingly Devī began killing the asuras and Cāmuṇḍī consuming their blood and flesh. When the artificial Raktabījas were all killed thus, the original Raktabīja alone remained and in the fight between them, Devī cut off his head with her sword. Cāmuṇḍī did not permit even a drop of blood to fall on the ground. (Devī Bhāgavata, 5th Skandha).

c9.106

RAKTAJA. A form assumed by Arjuna in his previous birth. The following story is told in Padma Purāṇa (Chapter 14) about Arjuna being reborn as such at the meeting of Kali and Dvāpara yugas and Svedaja being born as Karṇa during the same period.

c9.107

Once during a quarrel between Śiva and Brahmā the former nipped off Brahmā’s head. (For details see under Brahmā). Some drops of sweat appeared on the forehead of the angry Brahmā, and from the sweat which Brahmā wiped with his hand arose a person wearing a thousand shields, bow and quiver, That person was Svedaja. He asked Brahmā what he should do and the former granted him permission to destroy Śiva. He then approached Śiva with bow drawn and the frightened Śiva ran to Viṣṇu and sought refuge. Svedaja followed Śiva and when Viṣṇu, seeing him, raised a loud noise ‘Hum’. Śiva prostrated at Viṣṇu’s feet. Śiva extended the skull in his hand towards Viṣṇu requesting something to be given to him. Mahāviṣṇu, who had nothing else to give Śiva, put his right hand into the skull as alms, Śiva wounded the hand with his Śūla (three-pronged weapon) and pure red blood began flowing from the hand into the skull. The blood continued for a thousand years in a length of fifty yojanas and thickness of ten yojanas. At the end of the period Viṣṇu asked whether the skull was not filled yet, and looking into the skull with his three eyes Śiva answered that it was full. Then Viṣṇu stopped the flow of blood, and Śiva, in the presence of Viṣṇu, looked into the blood for a thousand years and stirred it with his hand. The blood gradually turned into a bubble, and a person possessing thousand hands and as glowing as fire appeared in the skull. He had a crown on his head and he held in his hands a bow and quiver. He wore gloves on his hands. And, that was Raktaja, an incarnation of Nararṣi.

c9.108

Looking at Raktaja, Śiva told Viṣṇu thus : “This master in archery is Nara. You spoke Nara, and let his name, therefore be Nara. Oh Nārāyaṇa, you both will be called Naranārāyaṇas. This Nara will be of help to you on behalf of the Devas and also in the sustenance and protection of the world. He will further help you to kill the asuras. Nara, the great intellectual that he is, will become a muni, of surpassing wisdom. Brahmā’s divine fifth head possesses so much of effulgence. Nara is created from that effulgence and also from the blood from your hands and my look at it. He will annihilate all enemies in war. He will be a terror to those persons who cannot be conquered by you, Indra and the other Devas.

c9.109

While Viṣṇu stood there amazed Raktaja praised him and Śiva with folded hands and asked from the skull what he should do. Then Śiva ordered him thus : You kill this asura (Svedaja) created by Brahmā with his own effulgence.” And Śiva led Raktaja out of the skull by his hands and told him again :—“Look, here lies the terrible person I spoke about made unconscious by the cry of ‘Hum’ by Viṣṇu. Awake him immediately.” After having said this Śiva disappeared. Nara, in the presence of Nārāyaṇa, kicked the unconscious Svedaja with his left foot, and he came out of his unconscious state.

c9.110

The fierce fight that ensued between Raktaja and Svedaja continued for two years. By then Svedaja had lost everything but one of his shields and Raktaja had only his two arms to fight with. At this stage Vāsudeva (Viṣṇu) in great alarm went and asked Brahmā whether Raktaja might not kill Svedaja. Brahmā answered, ‘In the next birth Nara may defeat Svedaja’. Saying ‘Right, let that be so’, Viṣṇu returned to the battlefield and withdrew them from fighting with the assurance that they would be given an opportunity to fight again during the period of the Kali and the Dvāpara yugas.

c9.111

Afterwards Viṣṇu directed Āditya (Sun) and Ākhaṇḍala (Indra) to look after Raktaja and Svedaja. He told Āditya further :—“At the end of the Dvāpara yuga you should see that Svedaja is reborn, in the interests of the Devas, as your son. In the Yadu dynasty will be born a very powerful fellow called Śūra and he will have a very beautiful daughter named Pṛthā. Durvāsas will advise her some mantras as a boon and she will have some sons from the Devas whom she will invoke with the mantras. With that object in view, while in her periods, she would, at the time of dawn gaze at you with love. Then he (Svedaja) will be born as the son called Vasuṣeṇa of Kunti, the virgin.”

c9.112

The Sun-God agreed to obey the above instructions of Viṣṇu and told him further :—“I shall procreate in the virgin a very powerful and valiant son, who will become well-known in the world as Karṇa. He will gift away all wealth to brahmins.” After saying this Sūrya disappeared.

c9.113

After this Viṣṇu told Indra as follows :—“You should, at the end of the Dvāpara yuga see that this Nara, born from blood, is reborn as an aspect of yours on earth. King Pāṇḍu will one day go into the forest with his wives, Kuntī and Mādrī, and he will then become the object of an animal’s curse. He will therefore, in a spirit of renunciation, go to mount Śataśṛṅga where he would ask Kuntī to become a mother by another man. Unwilling to do so Kuntī will desire to have sons by Devas, and when she prays to you, you should favour her with this Nara as son. Devendra raised a legal objection to the above injunction of Viṣṇu as follows :—“You, who incarnated yourself as Rāma in the twentyseventh yuga of the last Manvantara for the purpose of killing Rāvaṇa, killed my son Bāli. Therefore I do not wish to procreate Nara as my son.” To this objection of Indra Viṣṇu assured him that as a penalty for the mistake of killing Bāli, he would be a companion of Nara (Arjuna) who would be born as Indra’s son.

c9.114

According to the above terms and conditions fighting between Raktaja and Svedaja ended. In the next birth Raktaja was born as Arjuna and Svedaja as Karṇa. Mahāviṣṇu incarnated himself as Śrī Kṛṣṇa. The meeting of the three in the battle-field is well-known.

c9.115

RAKTĀṄGA. A nāga born in Dhṛtarāṣṭra's dynasty. It was burnt to death at the yajña of Janamejaya. (Ādi Parva, Chapter 57, Verse 18).

c9.116

RĀMA. A synonym for Mahālakṣmī. There is a story in the eighth Skandha of Devī Bhāgavata as to how the name Ramā came to be attached to Lakṣmī.

c9.117

Revanta, the very handsome son of Sūrya one day came to Vaikuṇṭha mounted on his horse Uccaiśśravas to pay his respects to Mahāviṣṇu. Even Lakṣmīdevī stood aghast speechless for a very short time at the charm of Revanta changing her looks between him and his horse. Mahāviṣṇu did not at all like this and cursed that since Lakṣmī's eyes enjoyed the sight of some one she would come to be called Ramā also and that she would be born as a mare on earth.

c9.118

RĀMA (ŚRĪ RĀMA). The seventh incarnation of Mahāviṣṇu, a very powerful king of the solar dynasty.

c9.119

1) *Genealogy.* Descended from Viṣṇu thus: Brahmā - Marīci - Kaśyapa-Vivasvān - Vaiśvasvata Manu-Mahābāhu - Prasandhi - Kṣupa-Ikṣvāku - Vikukṣi - Śaśāda-Kakutstha (Purañjaya) - Anenas-Pṛthulāśva-Prasenajit-Yuvanāśva-Māndhātā-Purukutsa-Trasadasyu-Anaraṇya-Hryaśva-Vasumanas-Sutanvā - Traiyyāruṇa-Satyavrata (Triśaṅku)-Hariścandra - Rohitāśva - Harita - Cuñcu-Sudeva - Bharuka - Bāhuka - Sagara - Asamañjasa-Amśumān-Bhagīratha-Śrutanābha-Sindhudvīpa-Ayutāyus-Ṛtuparṇa - Sarvakāma - Sudās - Mitrasakha (Kalmāṣapāda) - Aśmaka - Mūlaka - Khaṭvāṅga - Dilīpa (Dīrghabāhu)-Raghu-Aja-Daśaratha-Rāma.

c9.120

2) *Reason for his birth.* When Rāvaṇa was ruling over Laṅkā as a terror to the world, evils and cruelties like matricide, patricide, fratricide, killing of cows, hatred for good people, children's death, abduction of women, killing of munis, thefts etc. became rampant. When the world became grief-stricken Bhūmidevī (Goddess of earth) assumed the form of a cow and took refuge with Indra in Svarga. She told him about the atrocities committed by Rāvaṇa and the other Rākṣasas. Then Indra took Bhūmidevī (cow) to Brahmā, who took them to Śiva at Kailāsa as killing Rāvaṇa was beyond (Brahmā's) power. Śiva thought it improper on his part to kill Rāvaṇa and so he took Brahmā and others to Viṣṇu and submitted their grievance to him. Viṣṇu consoled them by saying as follows:--"I have decided to incarnate myself as the son of Daśaratha, king of Ayodhyā. You Devas also should take birth on earth to help me to kill Rāvaṇa and other evil Rākṣasas and to protect Bhūmidevī and the good people on the earth." (Kamba Rāmāyaṇa, Pūrva Kāṇḍa).

c9.121

3) *Birth* King Daśaratha of the solar dynasty ruled Kosala with Ayodhyā as his capital. Maharṣi Vasiṣṭha was his family preceptor. With the cooperation of eight ministers such as Sumantra and others he ruled the country in the path of supreme welfare and prosperity. A daughter, Śāntā, was born to him of his wife Kausalya. Years passed by, yet he had no son. One of those days King Lomapāda, close friend of Daśaratha visited Ayodhyā. Lomapāda, who was childless requested Daśaratha for Śāntā and she was given as his adopted daughter by Daśaratha. Lomapāda gave her in marriage to Ṛsyaśṛṅga, who had once caused rain-fall in Aṅga. (For details see under Ṛsyaśṛṅga).

c9.122

To have a son, Daśaratha took as his second wife Kaikeyī, daughter of the King of Kekaya and younger sister of Yudhājit. But she turned out to be barren. Then he married Sumitrā, daughter of the King of Kāśī. Even after many years none of the three wives of Daśaratha presented him with a son.

c9.123

One of those days Daśaratha went deep into the forest, hunting. While resting on the banks of river Sarayū he heard a sound like that of an elephant drinking water in the river. Without realising the fact that the voice was that of the son of a muni filling water in a pot for his aged parents, the King released an arrow against him. When Daśaratha walked to the spot, he realised his mistake. He had hit unknowingly a brahmin-boy, a muni's son. The boy lay wounded about to die. The boy explained to Daśaratha who he was and how he had come to the river to carry water to his aged parents. After telling the King details about him he breathed his last. Sobbing at his misadventure, Daśaratha went to the aged parents of the dead boy with the pot filled with water. The parents, who were blind thought that it was their son who was approaching them when Daśaratha revealed the sad story to them. After cursing Daśaratha that he too would die of separation from his son, the aged muni expired; his wife also died in his funeral pyre. The grief-stricken King returned to Ayodhyā.

c9.124

Only Vasiṣṭha and Sumantra were told about the curse, which, though a cause for great sorrow, implied that Daśaratha would have sons. Vasiṣṭha, therefore, advised Daśaratha to get the yajña, called putrakāmeṣṭi performed by Ṛsyaśṛṅga. Accordingly the King invited his daughter Śāntā and his son-in-law, Ṛsyaśṛṅga to Ayodhyā, and the yajña began. Ṛsyaśṛṅga made offerings in the sacred fire chanting the putrakāma hymn. Then a divine person arose from the fire with a golden vessel full of pudding (nectar of the Devas) and disappeared again in the fire after giving the vessel to Ṛsyaśṛṅga. Ṛsyaśṛṅga handed it over to Daśaratha, who as advised by the maharṣi divided the pudding between Kausalya and Kaikeyī. They gave a part of their shares of the pudding to Sumitrā also. The three queens conceived, and in due course of time Kausalya and Kaikeyī delivered a son each and Sumitrā two sons. The son of Kausalya was named Rāma, the son of Kaikeyī, Bharata, and sons of Sumitrā were named Lakṣmaṇa and Śatrughna. (Vālmīki Rāmāyaṇa, Bālakāṇḍa).

c9.125

4) *Boons granted to Kaikeyī.* Before the sons were born to Daśaratha, the mighty asura called Śambara once attacked Devaloka. Daśaratha was at that time known as Nemi, and he was a great friend of Indra, and on his invitation Nemi, along with Kaikeyī, went to Devaloka in a chariot. Nemi killed the asura army within half an hour. Then Śambara assumed the form of ten Śambaras and attacked Nemi from ten points. In this context Nemi turned and twisted his chariot in all the ten directions at the same time and killed all the ten Śambaras and recaptured Svarga. It was from that day onwards that Nemi came to be known as Daśaratha.

c9.126

In the fight with the Śambaras on all points Daśaratha's chariot was so violently shaken that the key of its axle was about to slip off and fall down. Noticing the threatened danger Kaikeyī applied her finger to the proper place of the axle and thus averted the mishap. When Daśaratha knew about this timely action of Kaikeyī he was so very pleased that he asked her to choose any two boons she desired, and she asked him to keep the boons with him to be granted whenever she requested for them. Daśaratha and Kaikeyī took leave of Indra and returned to Ayodhyā. (Kamba Rāmāyaṇa, Bālakāṇḍa).

c9.127

5) In the company of Viśvāmitra. The four sons of Daśaratha grew up in Ayodhyā. Though they were equally friendly to one another, intimacy between Rāma and Lakṣmaṇa and also between Bharata and Śatrughna came to be thicker. Once Viśvāmitra decided to conduct a yajña for the happiness and contentment of all people. At the very commencement of the yajña, Rākṣasas, in batches, tried to spoil it, and Mārica and Subāhu, sons of Tāṭakā were the leaders of the obstructions. Viśvāmitra knew that Rāma was the most effective weapon against the Rākṣasas and requested Daśaratha to lend him Rāma's help. Daśaratha felt sad about it and Viśvāmitra was getting excited over the former's attitude when Vasiṣṭha advised Daśaratha to send Rāma along with Viśvāmitra. Accordingly Daśaratha sent Rāma to the forest in the company of Viśvāmitra. Lakṣmaṇa too followed his brother.

c9.128

While walking in the forest Viśvāmitra related many old stories to Rāma and Lakṣmaṇa. They crossed river Sarayū, passed by many āśramas of munis and reached the Pāla forest. His Viśvāmitra imparted to Rāma and Lakṣmaṇa, who felt too weak on account of hunger and thirst the two mantras Balā and Atibalā, which would ward off hunger and thirst. He also taught them the use of certain rare arrows. Śrī Rāma was specially taught the use of a divine arrow called Jṛmbhakāstra.

c9.129

6) Tāṭakā killed. While Viśvāmitra was relating to them the story of Tāṭakā, who dwelt in the forest, they saw the fierce Rākṣasi coming fast with a long spear in her hand. She threw a big rock at Viśvāmitra. Rāma shattered the rock with an arrow. Tāṭakā dashed forward against Rāma roaring furiously, and Rāma, with another arrow killed her. The soul of the dead Tāṭakā assumed the form of a Gandharva woman and ascended to heaven.

c9.130

7) Salvation to Ahalyā. Rākṣasas like Subāhu lined up to obstruct the yajña, which Viśvāmitra began after the killing of Tāṭakā. Rāma killed Subāhu; Mārica ran away in fright and hid himself in the sea. Rāma drove away the other Rākṣasas.

c9.131

Next, Viśvāmitra, hearing about the Svayaṃvara of Sitā, daughter of King Janaka started for his palace with Rāma and Lakṣmaṇa, and on the way he told the boys many Purāṇic stories. They bathed in the river Gaṅgā and a short walk took them to the vacant āśrama of Gautama. The great muni called Gautama had once lived in this āśrama with his dutiful wife Ahalyā and their son Śatānanda, an erudite scholar in all sciences. Indra, who lost his head over the great beauty of Ahalyā went to the āśrama one midnight in the form of a cock and crew. Thinking it was already dawn Gautama went to the river for bath when Indra assumed the form of the muni, entered his bed room and slept with Ahalyā. When Gautama understood the fraud thus played upon him, he cursed her into a stone. She was to resume her old form when, during Tretāyuga, Śrī

c9.132

Rāma trod upon the stone. Accordingly, as soon as Rāma trod on the stone Ahalyā cast off her form as stone and resumed her old form as Ahalyā. Immediately Gautama and Śatānanda also appeared on the scene. Ahalyā ascended to the sky as a devī.

c9.133

8) Marriage. Viśvāmitra came to king Janaka's palace with Rāma and Lakṣmaṇa. Janaka's daughter Sitā and his younger brothers' daughters Māṇḍavī, Ūrmilā and Śrutakirti were living in the palace as sisters and very good friends. One day the princesses who were playing in the garden could not pluck jasmine flowers from a height. Sitā then brought the Śaivacāpa (Śiva's bow) from the weapon-room and shot down Jasmine flowers with it. As Janaka watched Sitā's action of shooting with the Śaivacāpa an idea came into his head. He announced that the hero, who succeeded in shooting with Śaivacāpa, would be given Sitā in marriage. Just as Rāma and Lakṣmaṇa were inseparable companions Sitā and Ūrmilā were always to be found together and Māṇḍavī and Śrutakirti were particular friends. Śrī Rāma shot an arrow from Śiva's bow and he was selected as Sitā's husband. Janaka informed Daśaratha of the marriage and he came with his attendants. Bharata married Māṇḍavī, Lakṣmaṇa, Ūrmilā and Śrutakirti. After living in Mithilā for sometime Daśaratha and others returned to Ayodhyā. Viśvāmitra went to the Himālayas for rest.

c9.134

9) Paraśurāma's threat. Daśaratha and others on their way back to Ayodhyā passed the Videha kingdom and reached the suburbs of Bhārgavāśrama. All of a sudden a shining form of a brahmin with Kṣatriya effulgence appeared in front of the procession. Vasiṣṭha understood that it was Paraśurāma and Daśaratha and others were alarmed. Paraśurāma approached Śrī Rāma who was viewing the former with quiet serenity. Paraśurāma was very angry that Rāma broke the bow of Śiva who was his (Paraśurāma's) preceptor. All Rāma's conciliatory talk failed to pacify Paraśurāma, who spoke thus to Rāma: "You, impudent fellow! you insulted me and my preceptor. All right, let me see your power. Take this my bow, and shoot with it."

c9.135

Śrī Rāma took hold of the bow and bent it easily and fixing an arrow on it asked Paraśurāma to point out the target for it. As Paraśurāma feared that if the arrow was sent, it might crush the whole univese, he asked Rāma so choose the result of his (Paraśurāma's) tapas as target for the arrow. Both the bow and the arrow were of Viṣṇu's power. That power as well as his own Vaiṣṇava power, Paraśurāma transferred to Śrī Rāma. Paraśurāma went to Puṇyāśrama for permanent tapas.

c9.136

10) Ruin of the country. Daśaratha decided to install Śrī Rāma as crown prince. The people whole-heartedly welcomed it. During the night previous to the coronation, while the wives of Daśaratha were gladly discussing the happy incident, Mantharā, the tale-bearing maid of Kaikeyī advised her mistress to prevail upon Daśaratha to exile Rāma into the forest and install Bharata as crown prince. Mantharā also reminded Kaikeyī about the boons, which had been promised to her by Daśaratha during the devāsura war. Kaikeyī fell into the trap thus set by Mantharā. Kaikeyī put on a wrathful face and shut herself up in a room. When Daśaratha enquired of her the reason for her anger she asked him to make her son Bharata, the crown prince and exile Rāma for fourteen years’ life in forest. The king fainted when he heard the demand. But, Śrī Rāma, on hearing about it, put on an anchorite’s apparel and got ready to start for the forest. Sītā and Lakṣmaṇa also got ready to follow Rāma into the forest. While the entire population of Ayodhyā stood there weeping, Rāma, Lakṣmaṇa and Sītā wearing the forest-dwellers’ garb started for the forest.

c9.137

11) *Death of Daśaratha and Bharata’s decision.* As soon as Sumantra, who had accompanied Rāma and others returned to Ayodhyā, Daśaratha expired on account of unbearable grief caused by Rāma’s exile. Messengers brought to Ayodhyā Bharata and Śatrughna from Kekaya where they were put up with their uncle Yudhājit at the time of their father’s death. But, they were kept in the dark of all that had happened in their absence till their arrival at the palace. Bharata, who heard of everything from his mother was greatly upset and got ready to go to Rāma in the forest. Śatrughna too got ready to accompany him. Arundhatī and Vasiṣṭha in a chariot in the fore-front, Kausalyā and Sumitrā in another chariot just behind the first one, Bharata and Śatrughna behind them—in this manner the great journey into the forest started. Leaving all others behind him, Bharata went forward and prostrated before Rāma and Lakṣmaṇa at Citrakūṭa. Śrī Rāma broke into tears on hearing about the death of their father. But in spite of Bharata’s pressing request Rāma refused to return to Ayodhyā. At last Bharata yielded to Rāma’s injunction and returned to Ayodhyā with the latter’s sandals. But he did not enter the palace; instead he built an āśrama at Nandigrāma and worshipping Rāma’s sandals lived there.

c9.138

12) *Trip to Pañcavaṭī.* From Mount Citrakūṭa Śrī Rāma and others started towards the forest. When they continued their journey after visiting the Sage Atri’s āśrama a Rākṣasa called Virādha ran away carrying off Sītā. Rāma killed Virādha and regained Sītā. Then they visited the āśrama of sage Śarabhaṅga in the Kumuda forest. Therefrom they went to the Mṛkaṇḍu forest where they visited maharṣi Agastya, and there Rāma took the vow to kill Rāvaṇa and other evil Rākṣasas and thus render the land safe for sages to perform tapas. Agastya presented to Rāma a Vaiṣṇava bow, a Brāhma arrow and a Śaiva quiver. Rāma kept them with Agastya himself to be given to him when required. Then Agastya gave Rāma a divine ornament such as was not available in all the three worlds. Rāma tied it round Sītā’s neck. Taking leave of Agastya, Rāma and others went to the Daṇḍaka forest. It was on a high peak of Mount Mahākrauñca in the forest that Jaṭāyu, brother of Sampāti and a very close friend of Rāma lived. Rāma and Jaṭāyu renewed their old frindship and decided to be of mutual service in future. After that Rāma and others rested themselves on the banks of the near-by Godāvarī.

First 138 of 5,331 passages. Read on

Linked texts (30)