PDE Ramayana: King Dasharatha

Public Domain Edition: Ramayana

Reading Guide. The story starts with two kings: Dasharatha and Janaka. You will learn more about King Janaka later; the focus here will be on King Dasharatha.

King Dasharatha is the ruler of the Koshala kingdom and lives in Ayodhya. He is a king in the Solar dynasty, called Surya-vansha in Sanskrit (Surya is the Sun God); you can see a list of the Solar kings at Wikipedia.

Image: The image below shows the city of Ayodhya, an ancient city which contains holy sites associated with Rama's story. You can read more at Wikipedia: Ayodhya.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [300 words] This section, along with the next two sections, come from a version of the Ramayana by Donald Mackenzie; he also wrote a version of the Mahabharata which forms the main basis for the PDE Mahabharata.

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PDE Ramayana | 1. King Dasharatha | Dasharatha's Sons

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Valmiki sang that in days of yore there were two mighty kingdoms in sun-bright Hindustan, and these were Koshala, whose king was Dasharatha, father of Rama, and Mithila, which was ruled over by Janaka, the father of beauteous Sita.

Now the capital of Koshala was Ayodhya, which shone in splendour like to Indra's celestial city; it had wide streets with large dwellings, richly decorated temples, towering like mountains, and grand and noble palaces. In the palace gardens there were numerous birds and flowers, shady groves of fruit trees, and lakes gemmed with bee-loved lotuses; the soft winds were wont to beat back the white water-blooms from the honey bees as coy maidens are withheld by the impulses of modesty from their eager lovers. Birds disported on the gleaming lakes, kingfishers were angered to behold themselves mirrored in the depths, thinking they gazed upon rivals, and ruffled the waters with their flapping wings.

The city of Ayodhya was full of prosperous and happy people.

Maharajah Dasharatha, who was of the Solar Race, dwelt in a stately palace; it was surrounded by strong walls and guarded by a thousand warriors fierce as flames of consuming fire and ever watchful like to mountain lions which protect their dens. Eight sage counsellors served the monarch with devotion, and he had two family priests, Vashishtha and Vamadeva.

But although Dasharatha was mighty and powerful, and prospered greatly, his heart was full of sorrow because that no son had been born to him by either of his three queens, Kaushalya, Kaikeyi, and Sumitra.

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PDE Ramayana | King Dasharatha | Dasharatha's Sons

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Ayodhya

PDE Ramayana: Dasharatha's Sons

Public Domain Edition: Ramayana

Reading Guide. In order to obtain an heir, King Dasharatha conducts a horse sacrifice in which the chief wife, Kaushalya, plays a leading role. In the end, the gods promise that Dasharatha will have not just one son, but four!

Image: The image below shows Dasharatha's horse sacrifice; it's a 17th-century illustration. You can read more about the ancient horse sacrifice ritual at Wikipedia: Ashwamedha.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [300 words]

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King Dasharatha | 2. Dasharatha's Sons | Avatar

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At length Dasharatha resolved to perform the Ashwamedha [horse sacrifice] so that the gods might be prevailed upon to grant him an heir who would perpetuate his race. When his will was made known to the queens, their faces brightened as the lotus brightens at the promise of spring.

So it came to pass that a horse was let loose on the night of the full moon of the month of Choitro. A brahmin accompanied it and, after wandering for a full year, the animal returned again to the kingdom. Many rajahs attended the ceremony which took place on the north bank of the Sarayu river. Twenty-one sacrificial posts were set up for the birds, and beasts, and reptiles which were to be offered up besides the horse, and there were eighteen Homa pits.

When the fire was kindled upon the altar, Kaushalya, the chief queen, slew the horse with the sacred scimitar, while the brahmins chanted mantras. All night long Kaushalya and Kaikeyi, wives of the Maharajah, sat beside the horse's body, as was needful in performance of the rite. Portions of the flesh were duly given to the fire, and when the ceremony was completed, Dasharatha awarded great gifts of kine and treasure to the brahmins.

An oblation was afterwards offered to the gods, who came to the place of sacrifice with the music-loving Gandharvas, the celestial saints, the Siddhas, and seven Deva-rishis.

Brahma came with Vishnu and Shiva, and Indra came also with the hastening Maruts. Ere they departed, the gods promised that four sons would be born to Dasharatha.

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King Dasharatha | Dasharatha's Sons | Avatar

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Dasaratha's ashwamedha.

PDE Ramayana: Rama: Avatar of Vishnu

Public Domain Edition: Ramayana

Reading Guide. Meanwhile, the drama going on in Dasharatha's kingdom is connected to a drama going on in heaven. In order to defeat Ravana, the King of the Rakshasas, the god Vishnu has agreed to come to earth as a human avatar. Ravana cannot be defeated by gods, but he can be defeated by a human or a monkey. To defeat Ravana, Vishnu is born on earth as a human: Rama, son of Dasharatha.

Image: The illustration shows all three of Dasharatha's queens: Sumitra with the twins in the upper left room, Kaushalya and baby Rama in the upper right, and Kaikeyi with Bharata in the lower right.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [300 words]

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Dasharatha's Sons | 3. Rama: Avatar of Vishnu | Vishvamitra

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After this, Indra and the other gods journeyed to the heaven of Brahma, and spake regarding Ravana, the monarch of rakshasas, who had his dwelling in Lanka.

Now Ravana had performed such great penances that Brahma rendered him invulnerable to gods and demons, with the result that the demon made Yama, god of death, his slave, and put Agni and Vayu, and the sun and moon, under subjection; indeed, he oppressed all the gods and obstructed sacrifices and despoiled the brahmins. So Indra and other minor deities entreated Brahma to deliver them from the sway of Ravana.

Brahma heard the gods and then conducted them to Vishnu's dwelling in the Ocean of Milk. Indra and the others honoured Vishnu the Preserver, and cried, “O Lord of the Universe, remove the afflictions which press heavily upon us. Brahma hath blessed Ravana, nor can recall his gift. Save us, therefore, from the oppression of the demon king.”

Vishnu spake and said, “Be not afraid, for I shall deliver you all. Ravana entreated Brahma for protection against all beings save the apes and men. Go therefore towards the earth, ye gods, and assume the guise of apes, and lo! I will divide myself into four parts and be born as the four sons of Maharajah Dasharatha. When I shall battle against Ravana, you will hasten to mine aid.”

It came to pass that the wives of Dasharatha, who had eaten of sacrificial food, became the mothers of sons—

Kaushalya of Rama,

Kaikeyi of Bharata, and

Sumitra of Lakshmana and Shatrughna.

The people of the kingdom rejoiced greatly; they danced and sang and decked Ayodhya with streamers and flower garlands.

Of the four children Rama was the most beautiful: lying in his white cradle he was like to a blue lotus bloom amidst the gleaming waves of the Ganges.

Vashishtha, the wise brahmin, perceived that he had all the marks of Vishnu, and revealed his knowledge to the Maharajah, by whom the child was well beloved.

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Dasharatha's Sons | Rama: Avatar of Vishnu | Vishvamitra

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The Birth of Dasharatha's Sons

PDE Ramayana: Thataka

Public Domain Edition: Ramayana

Reading Guide. Here you will see Rama do battle for the first time with a rakshasa, or, rather, a rakshasi, a female rakshasa. He will receive supernatural weapons as his rewards, and the spirits of those weapons will speak to him!

Image: The illustration is from the 16th century during the Mughal period of Indian history; you can read more about the Mughals at Wikipedia: Mughal Empire.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [300 words]

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Vishvamitra | 5. Thataka | Ganga

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The sage led the two princes towards a dark and fearsome jungle haunted by numerous beasts of prey, in which dwelt the terrible rakshasa woman named Thataka, mother of Maricha. She was misshapen and horrible, and continually ravaged all that country.

Rama twanged his bow to challenge her, and she came towards the princes roaring angrily and throwing boulders. Because she was a female, the sons of Dasharatha were reluctant to cause her death. Rama shot arrows and cut off both her arms, and Lakshmana deprived her of nose and ears. She immediately changed her shape and became invisible, but by the power of sorcery continued to cause many stones to fall in showers about the young heroes.

Vishwamitra urged Rama to slay her and, guided by sound alone, he shot a great arrow which caused her death. Then the sage rejoiced greatly and, embracing Rama, kissed his head.

In the morning Vishwamitra chanted powerful mantras, which caused celestial weapons to appear for Rama, and the spirits of the weapons stood before the prince with clasped hands and said, “We are thy servants, O nobly generous one. Good betide thee! Whatever thou dost desire, lo, we shall accomplish for thee!”

Said Rama, “When I have need of you, I will think of you, and then you will wait upon me.”

Thereafter Vishwamitra led the princes to his hermitage, which was situated in a pleasant grove where deer disported and birds sang sweetly. All the sages welcomed them. It chanced that when six days had gone past, the brahmins prepared to offer up a sacrifice.

Suddenly a band of rakshasas, led by Maricha, son of the hag Thataka, and Subahu, rushed towards the altar to defile the offering with bones and blood. Rama thought of his celestial weapons, and they immediately appeared beside him. He cast one at Maricha which drove him hundreds of miles out to sea, and he threw a fire weapon at Subahu which consumed him; then he attacked and slew all the other demons. The sages rejoiced greatly and honoured the prince.

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Vishvamitra | Thataka | Ganga

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Rama and Lakshmana battle the rakshasas

PDE Ramayana: King Janaka

Public Domain Edition: Ramayana

Reading Guide. This part of the story may remind you of a fairy tale! King Janaka has set a challenge for any man who wants to marry his daughter, Sita: the successful suitor must bend the bow of the god Shiva, the Shiva Dhanush.

Image: The illustration shows Rama and his brother Lakshmana, both with bows and arrows. Rama, as usual, is blue.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [200 words]

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Sita | 9. King Janaka | Rama Wins Sita

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Janaka, King of Mithila, welcomed Vishwamitra and said, “Who are these courageous young men with the majesty of elephants and the fearlessness of tigers? Comely are they as the twin Ashwins.”

Said the sage, “These are sons of Dasharatha; they are slayers of rakshasas and desire greatly to behold Shiva's mighty bow.”

Then the monarch spake to the nobles and warriors and said, “Bring forth the bow.”

His command was immediately obeyed. From an inner hall many stalwart men hauled the stupendous bow on an eight-wheeled iron chariot into the presence of the monarch of Mithila.

“Behold the bow of Shiva!” cried the warriors.

Said Janaka, “Behold the mighty bow which has been treasured by generations of kings. Many rajahs and warriors have endeavored in vain to bend it; even rakshasas and asuras have failed; the gods themselves quail before it. To the rajah who can bend this mighty weapon I will give in marriage my daughter, the beauteous Sita.”

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Sita | King Janaka | Rama Wins Sita

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Rama and Lakshmana

PDE Ramayana: Rama Wins Sita

Public Domain Edition: Ramayana

Reading Guide. You won't be surprised to see the Rama is able to win the challenge, and thus to win Sita as his bride.

Image: The illustration this time is from a western source: it is by Evelyn Paul, and you can read more about her career as an artist at Wikipedia: Evelyn Paul.

Source. The prose portion comes from Indian Myth and Legend by Donald A. Mackenzie (1913), and the verse portion comes from Ramayana, The Epic of Rama, Prince of India, condensed into English verse by Romesh Dutt (1899). [800 words] As you can see, Dutt's poetic style is very different from the one used by Griffith in the story of Ahalya that you read earlier. As always, I recommend you read the poetry out loud or listen to the audio.

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Janaka | 10. Rama Wins Sita | Parashurama

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Rama gazed with wonder and then said, “Permit me to lift and bend thy bow.”

Wondering greatly at these words, the monarch and many high nobles and strong warriors gathered round about. With smiling face, Rama lifted the bow; then proudly he strung it, whereat those who looked on were all amazed. The prince put forth his strength and bent the bow with resistless force until it snapped in the middle with a terrible noise like to thunder; the earth shook and the mountains echoed aloud.

At the loud crash, which resembled the roar of Indra's thunderbolt, all who were present fell down stunned and terrified save Janaka and Vishwamitra and the two sons of Dasharatha.

Said the monarch, “Now have mine eyes beheld a great wonder. Peerless is Rama, the noble one, and he shall be given for wife my daughter Sita, who is dearer to me than life. Let speedy messengers hasten unto Dasharatha and bid him to come hither.”

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Janak, monarch of Videha, spake his message near and far.
"He shall win my peerless Sita who shall bend my bow of war."

Suitors came from farthest regions, warlike princes known to fame,
Vainly strove to wield the weapon, left Videha in their shame.

Vishvamitra royal rishi, Rama true, and Lakshman bold,
Came to fair Mithila's city from Ayodhya famed of old.

Spake in pride the royal rishi, "Monarch of Videha's throne,
Grant the wondrous bow of Rudra be to princely Rama shown."

Janak spake his royal mandate to his lords and warriors bold.
"Bring ye forth the bow of Rudra decked in garlands and in gold,"

And his peers and proud retainers waiting on the monarch's call
Brought the great and goodly weapon from the city's inner hall.

Stalwart men of ample stature pulled the mighty iron car
In which rested all-inviolate Janak's dreaded bow of war,

And where midst assembled monarchs sat Videha's godlike king,
With a mighty toil and effort did the eight-wheeled chariot bring.

"This the weapon of Videha," proudly thus the peers begun;
"Be it shown to royal Rama, Dasharatha's righteous son."

"This the bow," then spake the monarch to the rishi famed of old,
To the true and righteous Rama, and to Lakshman young and bold,

"This the weapon of my fathers, prized by kings from age to age;
Mighty chiefs and sturdy warriors could not bend it, noble sage.

"Gods before the bow of Rudra have in righteous terror quailed;
Rakshas fierce and stout asuras have in futile effort failed;

"Mortal man will struggle vainly Rudra's wondrous bow to bend,
Vainly strive to string the weapon and the shining dart to send.

"Holy saint and royal rishi, here is Janak's ancient bow;
Show it to Ayodhya's princes, speak to them my kingly vow!"

Vishvamitra humbly listened to the words the monarch said,
To the brave and righteous Rama, Janak's mighty bow displayed.

Rama lifted high the cover of the pond'rous iron car,
Gazed with conscious pride and prowess on the mighty bow of war.

"Let me," humbly spake the hero, "on this bow my fingers place;
Let me lift and bend the weapon; help me with your loving grace."

"Be it so," the rishi answered. "Be it so," the monarch said;
Rama lifted high the weapon on his stalwart arms displayed.

Wond'ring gazed the kings assembled as the son of Raghu's race
Proudly raised the bow of Rudra with a warrior's stately grace,

Proudly strung the bow of Rudra which the kings had tried in vain,
Drew the cord with force resistless till the weapon snapped in twain!

Like the thunder's pealing accent rose the loud terrific clang,
And the firm earth shook and trembled, and the hills in echoes rang,

And the chiefs and gathered monarchs fell and fainted in their fear,
And the men of many nations shook the dreadful sound to hear!

Pale and white the startled monarchs slowly from their terror woke,
And with royal grace and greetings Janak to the rishi spoke,

"Now my ancient eyes have witnessed wond'rous deed by Rama done,
Deed surpassing thought or fancy, wrought by Dasharatha's son,

"And the proud and peerless princess, Sita, glory of my house,
Sheds on me an added lustre as she weds a godlike spouse.

"True shall be my plighted promise, Sita, dearer than my life,
Won by worth and wond'rous valour, shall be Rama's faithful wife."

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Janaka | Rama Wins Sita | Parashurama

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Rama Breaks the Bow of Shiva

(illustration by Evelyn Paul)

PDE Ramayana: Manthara and Kaikeyi

Public Domain Edition: Ramayana

Reading Guide. This episode focuses on Dasharatha's youngest wife, Kaikeyi, who is the mother of Bharata (Rama's mother is the eldest queen, Kaushalya). You will also meet Manthara, a servant in Kaikeyi's household. Her name itself means "humpbacked." Manthara is not at all happy to learn that Rama will be Yuvarajah, the crown prince.

Image: The illustration is another shadow puppet, this time not from India but from Java in Indonesia. You can read more about the "wayang" puppet theater tradition at Wikipedia.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [500 words]

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Heir Apparent | 14. Manthara and Kaikeyi | Kaikeyi

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Now there was one who did not rejoice because that she hated Rama, son of the queen Kaushalya. This was the old nurse of Prince Bharata, son of the queen Kaikeyi. Her name was Manthara; she had been the slave of Kaikeyi while that queen yet abode in the palace of her sire, the rajah Ashwapati. Ugly and misshapen was Manthara; she was short-necked, flat-breasted, and had legs like a crane; she was big-bellied and humpbacked. When Rama was a child she had offended him and he smote her, and ever afterwards she regarded him with fierce enmity.

It chanced that Kaikeyi was gazing idly from the palace roof on the illuminated and bustling streets when the hunchbacked slave approached her and said, “Canst thou be merry, O foolish one, on this night? Thou art threatened by dire misfortune. Dasharatha hath deceived thee. Thy son Bharata hath been sent to thy father's city, so that the son of Kaushalya may be installed as Yuvarajah on the morrow. Henceforth thou wilt be the bondswoman of Kaushalya, Rama's mother, and thou wilt have to wait obediently on the commands of proud Sita. Hasten now and prevent this dread happening.”

Said Kaikeyi, “Why do you hate Rama? He is the eldest son of the chief queen, and Bharata could not become Yuvarajah without the consent of Kaushalya's son, who honors me as he honors his own mother.”

Manthara fumed with wonder and indignation at these words; then she said, “What madness hath blinded thee? What folly maketh thee heedless of the gulf of sorrow which awaiteth thee and thy son? I am older than thou art and have seen dark deeds committed in royal houses. Can Bharata become the slave of Rama? Well I know that jealous Rama will drive thy lordly son into exile and mayhap slay him. Arise, thou heedless queen, and save Bharata, lest he be sent to wander alone in the fearsome jungle. Speak thy mandate to the Maharajah, whose heart hath been captivated by thy beauty. Any other woman but thee would rather die than suffer a rival wife to triumph over her.”

Said Kaikeyi, whose heart began to burn with jealous anger, “How can I prevail upon Dasharatha to exalt my son and send Rama into exile?”

Then the hunchback reminded Bharata's mother that she had been promised two boons by her husband. In time past Dasharatha had gone to help Indra to wage war against the demons. He was grievously wounded and would have died, but Kaikeyi cured him. So he vowed to grant her two boons, and she said, “When I have need of two favours, I will remind thee of thy promise.”

Manthara spake to the queen mother of Bharata, saying, “Now go to the mourning chamber and feign sorrow and anger. The Maharajah will seek thee out, and when he findeth thee, demand of him the two boons which he promised aforetime.”

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Heir Apparent | Manthara and Kaikeyi | Kaikeyi

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Manthara (Wayang Kulit puppet)

PDE Ramayana: Kaikeyi and Dasharatha

Public Domain Edition: Ramayana

Reading Guide. Persuaded by Manthara, Kaikeyi does indeed demand that Dasharatha send Rama into exile while making their son Bharata his heir.

Image: The illustration combines two scenes in one frame: on the left you see Kaikeyi lying on the ground; on the right you see that Dasharatha has joined Kaikeyi in the "anger room." This illustrated edition of the Ramayana is online at the British Museum.

Source. The verse portion comes from Ramayana, The Epic of Rama, Prince of India, condensed into English verse by Romesh Dutt (1899) — try reading the poetry out loud and/or listen to the audio while you read! The prose portion comes from Indian Myth and Legend by Donald A. Mackenzie (1913). [700 words]

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Manthara | 15. Kaikeyi and Dasharatha | Banishment

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Thither flew the stricken monarch; on the bare and unswept ground,
Trembling with tumultuous passion, was the Queen Kaikeyi found;

On the cold uncovered pavement sorrowing lay the weeping wife,
Young wife of an ancient husband, dearer than his heart and life!

Like a bright and blossoming creeper rudely severed from the earth,
Like a fallen fair Apsara, beauteous nymph of heavenly birth,

Like a female forest-ranger bleeding from the hunter's dart,
Whom her mate the forest-monarch soothes with soft endearing art,

Lay the queen in tears of anguish! And with sweet and gentle word
To the lotus-eyed lady softly spake her loving lord.

"Wherefore thus, my Queen and Empress, sorrow-laden is thy heart?
Who with daring slight or insult seeks to cause thy bosom smart?

"If some unknown ailment pains thee, evil spirit of the air,
Skilled physicians wait upon thee, priests with incantations fair;

"If from human foe some insult, wipe thy tears and doom his fate:
Rich reward or royal vengeance shall upon thy mandate wait!"

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So it came to pass that in the mourning chamber Kaikeyi spake to Dasharatha and said, “Now grant me the two boons as thou didst vow to do, or I shall die this night.”

Said the Maharajah, “Speak thy wishes, and they will be granted. May I never achieve bliss if thy desires are not fulfilled.”

Kaikeyi said, “Let royal deeds redeem royal words. The first boon I ask is that my son Bharata be installed as Yuvarajah; the second is that Rama be banished for fourteen years to live in the jungle as a devotee clad in a robe of bark.”

When Dasharatha heard these awful words, he swooned and fell prone like to a tempest-smitten tree. At length he recovered his senses and, opening his eyes, said, “Have I dreamed a fearsome dream? Do demons torture me? Is my mind clouded with madness?”

Hushed and trembling, he gazed upon Kaikeyi as a startled deer gazes at a tigress. He was as helpless as a serpent which hath been mantra-charmed, and for a time he sobbed aloud.

At length, wrath possessed him and, red-eyed and loud-voiced, he reproached her, saying, “Traitress, wouldst thou bring ruin to my family? Rama hath never wronged thee; why dost thou seek to injure him? O Kaikeyi, whom I have loved and taken to my bosom, thou hast crept into my house like a poisonous snake to accomplish my ruin. It is death to me to part with my brave and noble Rama, now that I am old and feeble. Have pity on me and ask for other boons.”

Said Kaikeyi, coldly and bitterly, “If thou wilt break thy vow now to one who saved thy life, all men will despise thee, and I will drink poison this very night.”

Dasharatha was made silent a time.

Then he spoke with tears and said, “Beautiful art thou, O Kaikeyi. Thou hast taken captive my heart. How can this evil desire dwell in thy bosom and darken it with guile? Thou hast entrapped me with the bait of thy beauty. Can a father dishonor his well-loved son? Rather would I enter hell than send Rama into exile. How can I look upon his face again? How can I suffer to behold him parting with gentle Sita? Oh! I have drunk of sweet wine mingled with poison. Have pity on me, O Kaikeyi! I fall at thy feet. I would that Yama would snatch me off in this hour.”

Said Kaikeyi, “If thou dost honor truth, thou wilt grant the boons I crave, but if thou wouldst rather break thine oath, let me drink poison now.”

Dasharatha cried in his grief, “O shadow-robed Night, decked with stars, arrest the hours that pass by, or else give my heart release! Cover with thy darksome mantle my sorrow and my shame, and hide this deed of crime from the knowledge of mankind. Let me perish ere the dawn; may the sun never rise to shine upon my sin-smeared life.”

So he lamented through the night, and unto Kaikeyi he said, “I grant the boons, but I reject thee for ever and thy son Bharata also.”

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Manthara | Kaikeyi and Dasharatha | Banishment

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Kaikeyi; Kaikeyi and Dasharatha.

PDE Ramayana: Rama is Banished

Public Domain Edition: Ramayana

Reading Guide. Just as Rama obeyed his father's command to go with Vishvamitra to fight the rakshasas, you will see here that he obeys without question his father's command to go into exile.

Image: In this illustration (a detailed view from a larger painting), you see Rama bowing obediently to his father, the king.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [600 words]

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Kaikeyi | 16. Rama is Banished | Exile

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Morning dawned. The city was decorated with streamers and flowers. A golden throne was set up for Rama; the tiger's skin was spread for his feet; the white umbrella waited for him. Elephants and chariot horses were harnessed. The preparations for the sacrifice were completed. The crowds began to gather in the streets waiting for the Maharajah and noble Rama, whom all the people loved.

Towards the palace went Sumantra, the chief counsellor. He entered the chamber in which Dasharatha had spent the night to awaken him and conduct him to the ceremony.

Kaikeyi met the counsellor and said, “Summon Rama hither, for the Maharajah must speak with him.”

Wondering greatly, Sumantra hastened to the prince's dwelling and spake the royal command. Said Rama, “I will go quickly. Tarry here, O Sita, and await my return.”

Sita followed Rama to the doorway and invoked the gods so that they might bless and protect him.

The multitudes of people hailed the prince as he was driven in his chariot towards the palace, and women threw flowers upon him from the housetops. He entered the gate, driving through the first three courts; he dismounted and walked across the two inner courts; he then bade his followers to remain without, and soon he stood before the Maharajah and made humble obeisance.

Rama beheld his father sitting beside Kaikeyi; his body was bent, his face was worn with grief. Tears fell from Dasharatha's eyes as his son kissed his feet and the feet of Kaikeyi also; he strove to speak while tears streamed from his eyes, but all he could utter was, “Oh, Rama!” The sorrow of Dasharatha rose and fell in his heart like to the waves of a stormy sea.

Said Rama, “Oh! Have I offended my sire? Speak, Mother, and tell. Wherefore do tears fall from his eyes? Why is his face clouded with grief? I would rather die than wound his heart by word or deed.”

Kaikeyi said, “The Maharajah is not angered, nor is he grief-stricken, but he fears to speak his purpose until thou dost promise to serve his will.”

Said Rama, “O speak and I will obey even if I am asked to quaff poison and die ere my time. My promise is given, and my lips have never lied.”

Kaikeyi said coldly, “The Maharajah vowed to grant two boons when I cured his wounds and saved his life, although he repents his promise now like to a man of low caste. I have asked him to fulfil his vow, and the boons I crave are that Bharata, whose star is bright, be installed as Yuvarajah, and thou shouldst be banished for twice seven years. If thou art ready to obey thy father's will and preserve his honor, thou wilt depart this day from the city and permit Bharata to govern the kingdom.”

Dasharatha's heart was pierced with agony at these words, but Rama heard them unmoved; they fell upon his ears like to sparks falling into the sea. Calmly he spake and said, “I will depart this day in fulfilment of my father's vow. Cheerfully will I obey his command. Let Bharata be summoned quickly from Girivrajah, and I will hasten to the jungle of Dandaka.”

Said Kaikeyi, “So be it. But tarry not, for thy sire will neither wash nor eat until thou hast departed hence.”

Rama bowed before his sire who was prostrated with sorrow; he bowed before Kaikeyi also. All the royal attendants wept, but Rama was unmoved as is the ocean when a pot of water is drawn from it or poured in.

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Kaikeyi | Rama is Banished | Exile

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Dasharatha and Rama.

PDE Ramayana: Rama Goes into Exile

Public Domain Edition: Ramayana

Reading Guide. Although announces that he will go into exile alone, his wife Sita and his brother Lakshmana insist on accompanying him.

Image: The illustration on this page is a beautiful modern sculpture that shows Rama and Sita departing Ayodhya together.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [700 words]

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Banishment | 17. Rama Goes into Exile | The River

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With darkened brow and saddened eyes, Rama then went unto Sita and told her all, and said, “My mother is heartbroken, O Sita; she hath need of thee to soothe her grief. O dearly beloved, I must now depart and leave thee. Be ever obedient unto Bharata, nor laud me ever, for a rajah cares not to hear another praised in his presence.”

Said Sita, “A wife must ever accompany her husband and share his sufferings. If thou must depart to the forest, it is my duty to go before thee and smooth the thorns in thy path. So long as I am with thee, I will be happy even in the jungle. Dearer to me than the palace is the place where I can hold sweet converse with my husband. I will lighten thy burden of sorrow, O Rama, but if thou wilt leave me here alone I will surely die.”

Rama spoke of the perils of the jungle, which was full of wild beasts and venomous reptiles, where food was scarce and, when found, bitter to taste, where they would find no home and would have to lie on the bare ground, and where they would suffer greatly from heat and cold, from tempest and rains. “O Sita,” he cried, “thou art dearer to me than life itself. How can I permit thee to suffer for me? My love will grow greater when I know what it is to be separated from thee. Wait here, O loved one, until I return again.”

Said Sita, “I know nor fear the perils and sorrows of the jungle. Rather would I sleep with thee on the bare ground than lie here alone on a bed of down. Without thee I have no desire to live. Take me with thee, O Rama, and let me share thy sorrow and thy joys. Sweeter will be the jungle with thee beside me than the palace when thou hast departed.”

In vain Rama remonstrated with her, but she refused to be separated from him. She fell at his feet, weeping bitterly, and at length he consented that she should share his sufferings in the jungle.

Then Lakshmana pleaded to accompany Rama also, nor could he be persuaded to remain behind.

Thereafter Rama and Sita and Lakshmana went together, walking barefooted, towards the palace to bid farewell to the Maharajah and his queens.

Rumours of what had happened were passing through the city, and the people gazed with sorrow on Rama, his bride and his brother, and some said, “The Maharajah is possessed by demons.” Others said, “Let us desert the city and follow Rama. Then Bharata will have none left to rule over.”

Rama entered the palace with his wife and brother, and stood before the Maharajah with folded hands.

Dasharatha lamented and said, “A woman hath deceived me. She concealed her wicked designs in her heart as a fire is concealed by ashes. The evening is late; tarry therefore with thy mother and me until day breaks.”

Said Rama, “Kaikeyi commanded me to depart this day to the jungle, and I promised to obey. When fourteen years have gone past, we shall return again and honour thee.”

The Maharajah and his counsellors desired to send the royal army and the huntsmen and much grain and treasure to the jungle with Rama, although Kaikeyi protested loudly, but Rama refused to have soldiers and followers, and asked for the raiment of bark which he must wear and for the spade with which to dig roots and the basket to carry them.

The shameless Kaikeyi then went away and returned with three dresses of bark. Rama and Lakshmana immediately cast off their royal garments and all their ornaments and assumed the rough attire of devotees. But Sita, who from childhood had been clad in silk, wept and said, “How can I wear raiment of bark? I cannot use such attire.”

All the women shed tears at these words, and Dasharatha said, “Kaikeyi's command is binding on Rama only, and his wife and brother may assume any garments they desire.”

So the robe of bark was taken away from Sita; it was not permitted that she should be put to shame.

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Banishment | Rama Goes into Exile | The River

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Photographer: Indi Samarajiva

PDE Ramayana: Dasharatha's Karma

Public Domain Edition: Ramayana

Reading Guide. As he dies, Dasharatha has a revelation: he remembers an accident from long ago when he was cursed to lose his son. He understands that his present suffering is a consequence (karma) of his actions long ago. Although the young boy has no name in this version of the story, in other versions he is called Shravan; you can learn more at Wikipedia: Shravan.

Image: The illustration shows Dasharatha, the dead hermit boy, and his grieving parents.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [500 words]

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The River | 19. Dasharatha's Karma | Dasharatha's Death

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Now the Maharajah Dasharatha was doomed to die a sorrowful death. Be it known that in his youth, when he loved to go a-hunting, he heard in the jungle depths one evening a gurgling of water and thought an elephant or a deer had come to drink from a hidden stream. He drew his bow; he aimed at the sound and discharged an arrow. A human voice uttered a cry of agony. Breaking through the tangled jungle growth, Dasharatha discovered that he had mortally wounded a young hermit who had come to draw water for his aged parents.

The poor victim forgave the king and counselled him, saying, “Hasten to my sire and inform him of my fate lest his curse should consume thee as a fire consumes a withered tree.” Then he expired.

Dismayed and sorrowing deeply, Dasharatha went towards the dwelling of the boy's parents, who were blind and old. He heard the father cry, “Ah! Why hast thou lingered, my son? I am athirst, and thy mother longs for thee.”

In broken accents the king informed the lonesome parents of their son's death. The sire lamented aloud and said, “Oh! Lead me to my son! Let me embrace him for the last time.”

Dasharatha conducted the weeping parents to the spot where the lad lay lifeless and stained with blood. The sire clasped the body and cried, “Oh! Wilt thou not speak and greet me, my son? Thou liest on the ground; thou dost not answer me when I call. Alas! Thou canst not love me any longer. Thy mother is here. Oh! Thou who wert dutiful and kind, speak but one tender word to her and to me. Who will now read to us each morning the holy books? Who will now find roots and fruits to feed us? Oh, tarry with us yet a little longer, my son. Wait for us ere thou dost depart to the Kingdom of Death — stay but one day longer, and on the morrow thy father and mother will go with thee on the weary and darksome path of no returning. How can we live now that our child and protector is taken from us?”

So the blind old hermit lamented. Then he spake to the king and said, “I had but this one child, and thou hast made me childless. Now slay me also because Death is blunted and unable to hurt me any more. A father cannot feel greater agony than when he sorrows for a beloved son. This peculiar sharp sorrow thou wilt yet know, O king. As I weep now and as I am hastened to death, mourning for my son, so wilt thou suffer in like manner, sorrowing for a dearly beloved and righteous son. Thy death, O Dasharatha, will cleanse thee of this crime.”

Having spoken thus, the hermit built the funeral pyre for the dead boy, and when it was lit, he and his wife leapt amidst the flames and entered the Kingdom of Death.

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The River | Dasharatha's Karma | Dasharatha's Death

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Dasharatha, the dead boy, and his parents

PDE Ramayana: Dasharatha's Death

Public Domain Edition: Ramayana

Reading Guide. Dasharatha dies attended by two of his wives, Kaushalya (mother of Rama) and Sumitra (mother of Lakshmana and Shatrughna). None of his sons are present at the time of his death: Rama and Lakshmana have gone into exile, while Bharata and Shatrughna are away in the kingdom of Ashwapati, Kaikeyi's father. You will see two different versions of the death scene here: the first version focuses on Dasharatha's awareness of his own karma, while the second version focuses on the tension between Kaushalya and her dying husband.

Image: The illustration shows the dead king, attended by his chief wife, Kaushalya. It is another example of the Mughal version of the Ramayana, dating to the reign of the Akbar the Great (Akbar-e-Azam).

Source. The first portion is from Ramayana, The Epic of Rama, Prince of India, condensed into English verse by Romesh Dutt (1899) — you might try listening to the audio while you read, or reading it out loud for yourself. The second portion is from Indian Myth and Legend by Donald A. Mackenzie (1913). [500 words]

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Karma | 20. Dasharatha's Death | Bharata Returns

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[In these verses Dasharatha tells the story of the hunting accident and concludes with the curse laid upon him.]

Slow and sadly by their bidding to the fatal spot I led;
Long and loud bewailed the parents by the cold unconscious dead,

And with hymns and holy water they performed the funeral rite.
Then with tears that burnt and withered, spake the hermit in his might.

"Sorrow for a son beloved is a father's direst woe;
Sorrow for a son beloved, Dasharatha, thou shalt know!

"See the parents weep and perish, grieving for a slaughtered son;
Thou shalt weep, and thou shalt perish for a loved and righteous son!

"Distant is the expiation — but in fulness of the time,
Dasharatha's death in anguish cleanses Dasharatha's crime!"

Spake the old and sightless prophet; then he made the funeral pyre,
And the father and the mother perished in the lighted fire.

Years have gone and many seasons, and in fulness of the time,
Comes the fruit of pride and folly and the harvest of my crime!

Rama eldest born and dearest, Lakshman true and faithful son,
Ah! Forgive a dying father and a cruel action done.

Queen Kaikeyi, thou hast heedless brought on Raghu's race this stain;
Banished are the guiltless children and thy lord and king is slain!

Lay thy hands on mine, Kaushalya, wipe thy unavailing tear,
Speak a wife's consoling accents to a dying husband's ear;

Lay thy hands on mine, Sumitra; vision fails my closing eyes,
And for brave and banished Rama wings my spirit to the skies!

Hushed and silent passed the midnight; feebly still the monarch sighed,
Blessed Kaushalya and Sumitra, blest his banished sons, and died.

~ ~ ~

After Rama had departed from Ayodhya, his mother, Kaushalya, reproached Dasharatha, saying, “Thou wouldst not break thy promise to Kaikeyi, but thou didst break thy promise made to thy counsellors that Rama should be thy successor.”

The Maharajah was bowed down with grief, and cried, “Oh! forgive me, Kaushalya, because my heart is breaking while I mourn for my beloved son. Oh! Do not wound me again, I pray thee.”

Kaushalya wept and said, “Alas! My grief hath made me speak cruelly to thee.”

In the middle of the second night after Rama had departed, Dasharatha awoke and cried, “O Kaushalya, I am dying with grief. Mine eyes have grown blind with weeping. Take my hand in thine and speak unto me. Oh! Bitterly I grieve now that I cannot look upon Rama ere I die. Happy are they whose eyes behold him. My heart beats feebly.”

When he had spoken thus, Dasharatha fell back and was silent. Kaushalya, mother of Rama, and Sumitra, mother of Lakshmana, knelt beside him, and they swooned when his spirit fled.

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Karma | Dasharatha's Death | Bharata Returns

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Kaushalya and Dasharatha.

PDE Ramayana: Bharata Returns

Public Domain Edition: Ramayana

Reading Guide. Remember that Bharata was away from home when all this happened. He does not know that his father Dasharatha is dead, and he does not know that his brother Rama has been exiled, but he is about to find out.

Image: The illustration, another example of Mughal art, shows Bharata traveling in a horse-drawn chariot. If you look at the full-sized image, you will see that the men accompanying him are riding on camels and on elephants.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [300 words]

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Dasharatha's Death | 21. Bharata Returns | The Funeral

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In the morning messengers were sent speedily to Bharata, who sojourned in the kingdom of the Kaikeyas with his mother's sire, the rajah Ashwapati, bidding him to return without delay. Seven nights passed while the prince journeyed towards Ayodhya. He knew not that Dasharatha had died until he reached the palace. Then Kaikeyi, his mother, informed him without tears.

Bharata wept, and flung himself down upon the floor, and cried aloud.

Kaikeyi said, “Thou shouldst not thus give way to grief, my son.”

Said Bharata, “If the Maharajah were alive, he would have embraced and kissed me on my return. But where is Rama, who is now as a sire unto me?”

Then Kaikeyi told him all that had taken place and said, “For thy sake, my son, I have accomplished this. Sorrow not because thou wilt be installed as ruler here.”

Said Bharata, “I have lost my father and my elder brother. Of what good is a kingdom unto me now? O evil-hearted woman, thou hast bereft this house of all joy; thou hast slain my sire and banished Rama. But I will bring my brother back from the jungle; he shall be seated on the throne.”

Shatrughna sorrowed like Bharata, and when he beheld the wicked hunchback Manthara he threw her down and dragged her across the floor, saying, “This hateful creature is the cause of our calamities. I will slay her.”

Kaikeyi flew away in terror, and Bharata said, “Slay her not, because she is a woman. I would have killed my wicked mother, but, had I done so, Rama would ne'er have forgiven me nor have spoken to me again. Spare this wretch, O Shatrughna, lest Rama should be angry with thee.”

Kaushalya, mother of Rama, then approached Bharata and said, “The raj is now thine, O ambitious one. Thy mother hath secured it for thee.”

Bharata fell at her feet and vowed that he would never sit on the throne, but would hasten after Rama to entreat him to return.

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Dasharatha's Death | Bharata Returns | The Funeral

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Bharata sets out to find Rama.

PDE Ramayana: Rama and Bharata

Public Domain Edition: Ramayana

Reading Guide. After Dasharatha's funeral, Bharata goes into the forest to seek out Rama and persuade him to return to the city. He finally finds Rama at Chitrakuta.

Image: The painting you see below depicts multiple scenes in a single frame, and you can see how Rama reacts with great emotion to the arrival of Bharata and to the news that he brings.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [600 words]

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The Funeral | 23. Rama and Bharata | The Sandals

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The two brothers met in the jungle of Chitrakuta, and they embraced one another and wept for their dead sire.

In the morning Bharata spake to Rama in the presence of the army, saying, “This raj, which was given unto me against my will, I now gift unto thee, mine elder brother. Accept it and remove the stain of my mother's sin.”

Said Rama, “O Bharata, my royal sire, fulfilling his vow, banished me to the jungle and appointed thee to the raj. A faithful son cannot recall the mandate of his sire.”

Then Jabali, the brahmanic counsellor of Dasharatha, spake and said, “O Rama, why dim thine understanding with empty maxims? Thou hast already obeyed thy sire. It is foolish to think that thou shouldst continue this allegiance to one who is dead. A man enters the world alone and departs alone; he owns not friendship to kindred. His parents are to him like a wayside inn which he leaves in the morning; his allegiance to them is temporary. He meets them like a traveller who tarries on his journey and then goes on his way as before. In this world we have only one life to live. If thou wilt refuse this raj, thou wilt destroy thy one life. I am sorry for those who scorn the blessings of this world so long as they are alive in the hope that they will reach a Paradise which does not exist. When this life is spent we are extinguished for ever. Alas that men should make to their ancestors useless offerings! Can a dead man eat thereof? These offerings are a waste of food. If the soul endures and passes into a new body how can it benefit from food eaten by another? These practices were invented by cunning priests with selfish motives. There is no Hereafter. Therefore, snatch the joys of life while thou canst, O Rama: take the raj which is offered to thee and return to Ayodhya.”

Said Rama, whose heart was filled with anger, “O Jabali, thy motive is excellent but thy doctrines are false. A good man is distinguished from an evil man by his deeds. How can I, who have embraced a virtuous life, turn now into the path of evildoing? The gods who read a man's heart would curse me for my sins. Vain are thine idle words; thy reasoning is cunning but false. Truth is our ancient path. Truth endures when all else passes away. The venom of falsehood is more deadly than the venom of a serpent's sting. Thou hast said that there is no Hereafter, and that we should snatch pleasures while life endures. If that is so, why do wise men condemn what is evil, if the vicious are simply pursuing the quest of happiness? Why do sages live austere lives, eating fruits and roots, instead of feasting on flesh and drinking wine? There would be no sciences if we believed only those things we behold. Inferential proof must be permitted. Is a woman to consider herself a widow when her husband is out of sight? Know, all of ye, that I will be faithful to the mandate of my sire. I will keep my promise which I cannot recall. Let Bharata reign, for I will dwell in the jungle.”

Bharata said, “If my sire's wish must be fulfilled, let me remain in the jungle for fourteen years so that Rama may return to Ayodhya.”

Said Rama, “Neither Bharata nor I can recall or change the commands of Dasharatha.”

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The Funeral | Rama and Bharata | The Sandals

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Bharata finds Rama at Chitrakuta.

PDE Ramayana: The Sandals

Public Domain Edition: Ramayana

Reading Guide. Bharata cannot persuade Rama to return to Ayodhya, but he will take something from Rama to represent Rama in his absence: a pair of sandals, paduka in Sanskrit, which have touched Rama's feet. You can read more at Wikipedia. Bharata, like Rama, will not return to Ayodhya either, vowing to wait for Rama's return in the village of Nandigram.

Image: You can see Bharata and the sandals (paduka) in the illustration below.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [200 words]

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Rama and Bharata | 24. The Sandals | Anasuya

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Thereafter Bharata gave to Rama a pair of new sandals decked with gold, saying, “Put these upon thy feet, and they shall accomplish the good of all.”

Rama put on the sandals and then returned them to his brother, who said, “I will live as a devotee for fourteen years with matted hair and in a robe of bark. These sandals, O Rama, will be placed upon the throne which I will guard for thee. If thou dost not return when the time of thy penance is ended, I will perish upon the pyre.”

The brethren then took leave of one another. Bharata returned to Ayodhya, and to his counsellors spake, saying, “I will dwell outside the city in Nandigram until Rama returns again.”

Then he clad himself in bark and went to the jungle. There he conducted the affairs of government, holding the royal umbrella over Rama's sandals. All presents which were given were first presented to the sandals because Bharata ruled the kingdom for his elder brother. The sandals of Rama were the symbol of royal authority.

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Rama and Bharata | The Sandals | Anasuya

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Bharata, Rama, and the golden sandals.

PDE Ramayana: Shurpanakha and Rama

Public Domain Edition: Ramayana

Reading Guide. This next encounter with a rakshasa (or, rather, a rakshasi - female) will set in motion a chain of events that drive the rest of the epic. Ravana's own sister, Shurpanakha, falls in love with Rama. He obviously does not return her feelings, but in jest he suggests she try seducing his brother instead. You can compare the two versions — prose and verse — to see how they create different effects.

Image: This is an illustration from a western source; the artist is Warwick Goble, a famous illustration who specialized in Asian and Indian topics. You can read more about his career at Wikipedia.

Source. The prose portion comes from Indian Myth and Legend by Donald A. Mackenzie (1913), and the verse portion comes from Ramayana, The Epic of Rama, Prince of India, condensed into English verse by Romesh Dutt (1899). [500 words]

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Agastya | 28. Shurpanakha and Rama | Lakshmana

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It came to pass that one day there came to the quiet hermitage a rakshasa woman named Shurpanakha, the sister of Ravana, the demon King of Lanka, Ceylon. She was misshapen and ugly, and her voice was harsh and unpleasant. When she beheld Rama, who was comely as a lotus, and of lofty and loyal bearing, her heart was filled with love for him. Made bold with this love, she resolved to assume another form so as to induce him to leave the faithful Sita.

In time she stood before the prince in the guise of a young and beautiful woman and said, “Who art thou who hast come hither with thy bride to dwell in this lone jungle which is haunted by rakshasas?”

Said Rama, “I am Rama, the elder son of a Maharajah named Dasharatha. I dwell here in exile in fulfilment of my sire's vow, with Sita, my spouse, and Lakshmana, my brother. Why dost thou, O fair one, who art as beautiful as the bride of Vishnu, wander about here all alone?”

Shurpanakha said, “I am a rakshasa woman, the sister of Ravana, and have come hither because I love thee. I have chosen thee for my husband, and thou shalt rule over my great empire. Thy Sita is pale and deformed and unworthy of thee, but I am of surpassing beauty and have power to assume any form at will. I must devour Sita and thy brother, so that we may range the jungle together and visit the lofty hills.”

Said Rama, “Sita is my beloved bride, nor would I leave her. But Lakshmana hath no consort and is a fit husband for thee.”

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"Listen," so spake Shurpanakha, "if my purpose thou wouldst know,
I am raksha, Shurpanakha, wearing various shapes below.

Know my brothers, royal Ravan, Lanka's lord from days of old,
Kumbhakarna dread and dauntless, and Vibhishan true and bold;

Khara and the doughty Dushan with me in these forests stray,
But by Rama's love emboldened I have left them on the way!

Broad and boundless is my empire and I wander in my pride,
Thee I choose as lord and husband — cast thy human wife aside.

Pale is Sita and misshapen, scarce a warrior's worthy wife;
To a nobler, lordlier female consecrate thy gallant life!

Human flesh is food of rakshas! Weakling Sita I will slay,
Slay that boy thy stripling brother —thee as husband I obey,

On the peaks of lofty mountains, in the forests dark and lone,
We shall range the boundless woodlands and the joys of dalliance prove!"

Rama heard her impious purpose and a gentle smile repressed,
To the foul and forward female thus his mocking words addressed.

"List, O passion-smitten maiden! Sita is my honored wife;
With a rival loved and cherished, cruel were thy wedded life!

But no consort follows Lakshman: peerless is his comely face,
Dauntless is his warlike valour, matchless is his courtly grace,

And he leads no wife or consort to this darksome woodland grove,
With no rival to thy passion seek his ample-hearted love!"

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Agastya | Shurpanakha and Rama | Lakshmana

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Rama rejects Shurpanakha.