Rāma Kahānī

Rama Kahani

Dr. Shudhatmaprabha Tadaiya

Rama Kahani

- Dr. Shudhatmaprabha Tadaiya

("Ramakatha" based on the Padmapurana by Acarya Ravisnna)

Authoress

Vidvat Ratna Dr. Šuddhatmaprabha Tadaiya

B.A. Hons., M.A., Ph.D.

A.1704, Gurukul Tower, J.S. Road, Dahisar, Moombye.68

Publisher

Pandita todaramala smaraka tırastı e-4, bapunagara, Jayapura.15 (raja.)

Ph. 2707458, E-mail: ptstjaipur@yahoo.com

Rama Kahani : Vidvat Ratna Dr. Śuddhatmaprabha Tadaiya

First eleven editions : 38 Thousand 200 (15 August, 1992 to Present)

Twelfth edition : 1 thousand

Total : 39 Thousand 200 (1 December, 2018)

Price: 20 Rupees

Typesetting: Deshna Computers Jaipur

List of donors who reduced the cost of the present edition:

1. Šrimati Uša Bhagacandaji Jain, Jaipur: ₹1,000.00

2. Šri Nemicanda Campala Bhoravata Ce. Nust (Semarivale) Udaypur, Ha. Sureśa Bhoravata: ₹501.00

3. Šrimati Puspalata Jain (Jijibai), Dha. Pa. Ajitakumara Ji Jaina, Chimđavada: ₹501.00

4. Šri Anil Šastri, Bhina: ₹500.00

5. Šrimati Sušama Sušasa Jain, Belagamva: ₹500.00

6. Šri Prakasacandaji Jain, Udaypur: ₹500.00

7. Šri Vijayakumaraji Jain, Damoha: ₹200.00

Total: ₹3,702.00

Printer: Sun and Sun Press, Tilaknagar, Jaipur (Raj.)

Publication

(Twelfth edition)

The publication of the tenth edition of 'Rama Kahani', a captivating and easy-to-read portrayal of the life story of Bhagavan Rama, which is deeply ingrained in the hearts and minds of the Indian people, fills us with immense pride and joy.

Storytelling has a remarkable ability to captivate audiences, especially when it centres on beloved historical figures. Dr. Suddhatmaprabha deserves much praise for her skillful use of this engaging literary genre to depict the character of Bhagavan Rama. The narrative's language, perfectly suited to storytelling, is clear and flows effortlessly. This is precisely why this work has been so beneficial for readers. Her popular works include “Acarya Amracadandra aur unaka Purusarthasiddhayupaya”, “Acarya Kundakunda aur unake TiTakara”, “Vicara ke Patra Vikara ke Nama”, “Jainadarśanasara”, “Jaina Narsari”, “Jaina K.G.”, “Satta ka Sukha”, “Pramananjanana”, “Talaša Sukha ka”, “Samskara ka Camatkara”, “Šabdom ka Rela”, “Calo Pathaśala”, “Mujhamem bhi Eka Daśananda”, and “Mukti ka Yukti” have also been published. In recognition of her outstanding contributions to Jain children's literature, the Akhil Bharatiya Digambar Jain Vidvat Parishad has bestowed upon her the prestigious title of "Vidvat Ratna."

The immense popularity of this book, with over 38,200 copies sold in a short period, is a powerful testament to the effectiveness of its language, style, and the enduring public interest in Bhagavan Rama. It also reflects the strong desire within the Jain community to understand his true character as depicted in their own narratives.

The entire Indian society, and indeed almost every human in the world, is familiar with the character of Bhagavan Rama. At the level of the Jain community, copies of Padmapurana are available in almost every Jain temple in India, and it is also studied there. Nevertheless, this experiment of elucidating the profound aspects of the Ramayana in a modern style has proven to be successful in making this work popular.

The serialised publication of this Ramaya story in the monthly magazine "Varni Pravachan Hindi" from Muzaffarnagar is also noteworthy.

As always, the responsibility of publication has been excellently handled by the publication department head, Mr Akhila Bamsala, who also deserves thanks.

As for the author of this work, Dr. Suddhamaprabha, what more can be written? She has been talented since childhood and has embodied the saying, "honahara viravana ke hota cikane pata (a promising child shows signs early)". In terms of scholarship, she is following in the footsteps of her father (Dr. Hukamacanda Bharilla), much like Mrs. Indira Gamdhi followed in the footsteps of her father, Pandit Jawaharalala Neharu, and one day became the Prime Minister, illuminating the nation as a shining star of India, bringing pride to the country.

It is hoped that we will be even more successful in presenting to society other hidden gems of characters from the Jain Purana-ratnakara in a similar modern style Through this work, may all humanity find inspiration for their own spiritual welfare. With this auspicious wish, I offer my humble bouquet of devotion at the lotus feet of Bhagavan Rama.

apani bata (Author's Words):

- Bra. Yashpala Jain

Chief Publisher

Ramayana story is deeply embedded in the very essence of India's soil, ingrained in the heart and soul of every Indian. The following lines by Rashtrakavi Maithilisharan Gupta beautifully capture the grandeur of the Ramayana:

Rama, your character is poetry itself.

Anyone can become a poet who conceives it.

The Ramayana story has always stirred my emotions since childhood, but when the Ramayana started being aired on T.V, a strong desire arose within me to make the Jain Ramayana accessible to the masses.

My respected father, Dr. Hukumchandji Bharilla, has from time to time presented Rama in his discourses in a profound manner, highlighting many aspects worthy of deep contemplation. Therefore, I have always urged him to present the Ramayana in a simple form, but despite his willingness, he could not find the time. When I made a fervent request to him on this occasion, he encouraged me to write it myself.

What I have been able to produce, inspired by his motivation, is presented before you; but there is nothing in it that could fulfil the need for the Ramayana to be written by Dr. Bharilla. If he could write the Ramayana, it would be a groundbreaking work in itself. I have simply presented the story of the present form of the Ramayana presented by Acharya Ravishena in the Padmapurana in a simple and straightforward language. Even though this work may not provide you with literary pleasure, it will surely introduce you to the Jain Ramayana.

Despite sharing many similarities with the popular Ramayana, the Jain Ramayana has its own unique characteristics, which are both beneficial and resonate with the public mind. Ravana of the Jain Ramayana is not a demon but a handsome Vidyadhara from the Raksasa lineage. Similarly, Hanuman of the Jain Ramayana is not a monkey but a handsome king from the Vanara lineage, he is Kamadeva, a great soul seeking liberation. Like Hanuman, Sugriva and others are not monkeys, but Vidyadhara kings.

In this way, despite Jain Ramakatha being superhuman, it touches many aspects of the human realm.

Jainagama is divided into four parts: Prathamanuyoga, Carananuyoga, Karananuyoga, and Dravyanuyoga. Prathamanuyoga describes the life stories of the sixty-three great men, including twenty-four Tirthamakara, twelve Cakravarti, nine Balabhadra, nine Narayana, and nine Pratinarayana. Among them, Rama was the eighth Balabhadra, Laksmana was the eighth Narayana, and Ravana was the eighth Pratinarayana. According to Jain beliefs, Pratinarayana is an extremely powerful and wise emperor who conquers three worlds by his strength, becomes a half-Cakravarti emperor, and enjoys a long, unchallenged reign. He has 18,000 queens, and 16,000 crowned kings serve him.

Such a Pratinarayana, with the help of his elder brother Balabhadra, conquers the Narayana and becomes an Ardhachakravarti emperor himself. Narayana has 16,000 queens and 16,000 crowned kings also serve him. Balabhadra has 8,000 queens.

Balabhadra and Narayana have a wonderful, unique, and unbreakable bond of love, and they both enjoy the pleasures of kingdom for a long time.

This is a sketch that outlines the life stories of Balabhadra and Narayana. The Rama story also develops based on this outline.

Although the most important figures in Jain philosophy are the Tirthamkara, Rama's character has special qualities that attract and influence the popular mind more. Due to the greater popularity of Rama's character, it is natural for Jains to be curious about the form of Rama's character according to Jain purana. One reason for the widespread nature of Rama's story in Jainagama is this.

Whatever the case, I personally gained much benefit from writing this Rama story. Firstly, I had the opportunity to study Padmapurana deeply, and secondly, the process of writing it naturally kept my mind pure. This Rama story, written primarily for self-satisfaction and secondarily for the public good, will bring me joy if it benefits you as well.

Dr. Suddhamaprabha Tanaya

From the English Editor's Desk

Current English translation work is for Parmagam honours course students who have a keen interest to adopt Jain principles with its true essence but prefer English as medium of communication. By standardisation of rules for translation we have tried to ensure original meanings and feelings for the reader. We have used A.I for basic translation followed by multiple reviews. The sidhantic words are retained in diacritics with meanings in parenthesis.

A team of Parmagam teachers, students and volunteers have contributed to ensure high quality work.

Advisory and coordination: Prabha Mohnot

Technical Translator: Sanjay Kataria

Bhairavi Daftary,Varsha Pancholi,Vipul Jain,Saloni Bandi,Sandeep Jain,Rupal Jain,Hemal Mehta,Rupa Jain,Preethi Jain,Bharthi Vora,Ruchika...

First reviewer: Varsha Pancholi, Samir Mehta, Vipul Jain, Rupa Jain, Saloni Jain, Kalpana Ladhani, Bharthi Vora, Ruchika Pandya.

Final reviewer: Rajesh Sheth

Psmahnot@yahoo.com, or call +1724-325-2058 or 9987720379 for any query

Application of diacritics:

Interest in Jain scriptures and concepts has seen an exponential reawakening in recent years. However, as with most ancient scriptures, till now, the study books have been predominantly in languages of the Indian subcontinent.

There is a dire need for more international-caliber study books for English-speaking Jain. To bridge this gap, a small group of interested mumuksus have started a grassroots effort to bring well-translated study books, which are a part of the Parmagama course, to begin with, so that this intensive study course can benefit a maximum number of people worldwide.

The first realisation was, the need for a standardised spelling system for non-English words. For this, we turned to using iast (international alphabet of Sanskrit transliteration), which is on par with the Harvard-Kyoto system. iast has brought a symmetry in writing the non-English words in English alphabets.

Using original, non-English words in an English translation may seem unnecessary. However, as we study Jain concepts and principles, we must accept that the journey from being an academician to a true learned of this system requires an in-depth and subtle understanding of these concepts, best described in the original language.

To familiarise our readers with these words, we are giving a key on reading words with diacritics. In the book, along with the non-English words in diacritics, their meaning has been added in parentheses to ensure an elevated understanding of the text. At the end of the book, a glossary in alphabetical order has been added for the convenience of the readers.

English used in this text is the standard British English and the spellings follow that system. So certain words may be spelt differently from other English systems.

To standardise the spellings so that it is easy for readers to follow these words, here is a chart that covers the original letters and their transliterated English alphabet with appropriate diacritics.

Vowels

31 a - a is pronounced like 'a' in America.

3πa - a is pronounced like 'a' in barn.

∁ i - i is pronounced like 'i' in bit.

§ 1 - ⱻ is pronounced like 'i' in litre.

3 u - u is pronounced like 'u' in put.

exists {u} - {u} is pronounced like 'u' in dude. {r} - ri cerebral is pronounced like 'ri' in rip.

∇ e - e is pronounced like 'e' in grey.

ai - ai is pronounced like 'ai' in aisle.

3π o - o is pronounced like 'o' in over.

3 au - au is pronounced like 'ow' in cow.

a, i, u, ai, au are prolonged for two beats instead of one.

Consonants

ka, kha, ga, ga, ga,

ka, kha, ga, gha, nga are gutturals, arising from the throat.

nga is pronounced like 'ni' in onion.

ch ca, Ổ cha, Ủ ja, Ủ jha, Ủ na

ca, cha, ja, jha, ña are palatals, arising from the back of the palate. ca palatal is always pronounced like 'ch' in chop. ña is pronounced like 'gn' in igneous.

C ta , ơ tha, ơ da, ơ tha , ơ na

ta, tha, da, da, tha na are cerebrals, with tongue touching the roof of the mouth. na is a soft echo of the preceding vowel h after a consonant, with an extra breath after the consonant.

{n} ta, {v} th, {d} da, {e} dha, {n} na

ta, tha, da, dha, na are dentals, with tongue touching the back of the teeth.

na is pronounced like 'n' in uncle.

pa, pha, ba, bha, ma

pa, pha, ba, bha, ma are labials, arising from the lips.

y ya, r ra, {l} la , {a} {l} a , {v} va, {h} ha ha is alone pronounced like 'h' in hot. ♀♂ ía - ía palatal, is pronounced like 'sh' in shou.t

sa - sa cerebral, is pronounced like 'sh' in leash.

sa - sa cerebral is pronounced like 's' in 'sam'.

&T ksa - ksa is pronounced as 'ksha' as in rickshaw.

jĩa - jĩa is pronounced as 'gna' as in prajĩa.

We hope that this will make the journey of studying Jainism extremely enjoyable and engaging. Despite our sincere efforts, if there is any mistake in the book, we sincerely apologise and shall endeavour to do better.

jainam jayatu šaśanam

(May the glory of the path of Jina always be ablaze and victorious).

The Story of Rama

" Religion gives worldly happiness, dharma gives nirvana. Without following religion and creed, a man is like an animal. "

Worldly pleasures and liberation both can be achieved through religion. Hence all living beings should aspire to be religious.

A person who does not follow the path of religion is like an animal. Religion is the only difference between the lives of humans and animals. (Food, drink and lust are found equally in humans and animals.) But animals are devoid of any religious conduct.

Guruji was speaking fluently, when Vinay interrupted politely -"Guruji! How can it be that religion which is the reason for attaining nirvana, also gives worldly pleasures, because are not nirvana and worldly pleasures opposite of each other?

After listening to the polite question asked (very humbly by Vinay), Guruji said -

You are right in saying that the world and salvation are opposite to each other; so their reasons also have to be different. Pure psychic activity in the form of vitaraga bhava is definitely dharma, but auspicious thoughts in the form of punya (good deeds) are also termed as dharma from the view of instrumental cause. So wherever dharma is shown as the reason for worldly happiness, the meaning of dharma should be understood as auspicious thoughts in the form of punya and wherever dharma is shown as the reason for liberation, the meaning of the word dharma means vitaraga bhava in the form of pure psychic activity. In the life of evolved atmas, both states of dharma are found and should be found.

Although this world is with sorrow and most creatures in it are with sorrow, jñani, who are with experience of the self, despite living here, are not involved in it and always remain disinterested in it. This world is not deserving to be involved in.

Favourable and unfavourable situations come in everyone's life, even in the lives of jñanan great atmas. But they do not lose their balance in any situation. This is the great difference between the life of a jñani and an ignorant one.

sukha-dukha ara jivana-marana, hara kau ke hoye | jinani bhoge jinana se, murakha bhoge roya ||

In whose life does happiness and sorrow not come? Anyone can get hurt, anyone can get an injury, and anyone can have bad days, but ignorant people lose their balance due to panic in such situations, and wise people get inspired from these situations, and resolve to be even more firm on the path of dharma, inspiring others to do the same. They even have goodwill towards those who have put them in this difficult situation, and wish them well. They inspire them to remain steadfast on the path of dharma as well.

On the order of Śri Rama, when Senapati Krtantabakra leaves a pregnant Stita alone in the midst of an uninhabited thick forest, and asks her, 'O Mother! Do you want to give any message to Śri Rama?' Then the jñani dharmatma Stita said only one thing, 'O commander! Tell King Rama, that the way he has abandoned me due to the fear of defamation, do not leave dharma. Because leaving me is not a great loss, but denouncing dharma will ensure intense sorrow for many lives.'

There is no dearth of people who criticise the true religion. It is fair to be afraid of defamation, but it should not be to that extent that one fails to differentiate between what is justice and injustice.

It is important to see that the righteous Sita did not lose her fortitude and even in the face of such grave difficulty, she maintained her balance; It is only because of this that she was able to face it. In every situation, balance is paramount and imperative.

Guruji was speaking when Vinay politely asked -"Who was this Sitädevi? Who was Šri Rama? Why did he leave Sitädevi?"

“Do you not know the story of Rama? To know the story of Rama, Padmapurana written by Acarya Ravisnena should be read. Originally Padmapurana was written in Sanskrit which you may not be able to read, but Pandita Daulataramaji Kasiwala translated it into Hindi. You can read that and satisfy your curiosity”.

On hearing this from Guruji, all the listeners said in chorus - “Guruji, we would like you to narrate the story of Rama to us, please!”

Guruji explained "The story of Rama is not so short that it can be narrated in a day. It will take many days. If all of you are ready to come daily...."

Everyone said together - "We will come every day, you please start narrating."

"I will definitely narrate, but from tomorrow. Tomorrow everyone come on time; because I will not repeat the same thing over and over again."

Saying this, Guruji left, and the listeners also left with the desire to listen to the story of Rama.

The Story of Rama - First day

As soon as Guruji arrived in the morning, he immediately asked everyone to pay attention as he was beginning the narration of the story of Rama. Everyone would be aware that in the Trešathašalaka Mahapuruša (sixty-three great men), there are 24 Tirthankaras, 12 cakravartis, 9 balbhadra, 9 narayana, 9 pratinarayana.

balbhadra and narayana are always brothers and pratinarayana is the ruler of three khanda (areas). He is the ardha cakri emperor (emperor who rules three areas out of six). Rama, Laksmana, and Ravana were the eighth balbhadra, narayana and pratinarayana of this avasarpini kala of Bharataksetra.

Rama, Laksmana born at the time of the twentieth Tirthankara Munisuvrata, were the sons of the king of Ayodhaya, Raja Daśaratha, who was from the Iksvakuvansa or Suryavansa (clan of Iksvaku or Surya). This clan was famous by the name of Raghuvansa, named after the extremely heroic Raghu, grandfather of Raja Daśaratha. Son of Raja Raghu was called Anarnya because he settled his subjects and created a nation of forests. Raja Anarnya had two sons - Anañtaratha and Daśaratha

One day when King Anarnya was sitting in his palace a messenger came and informed him that his friend King Sahastraraśmi, being defeated by Ravana has taken indoctrination and was assuming dikasa (renunciation). In keeping with the promise given he had sent this message before renouncing the world.

{ References : 1. padmapurana: dvavimśati parva 159 2. padmapurana: pamcama parva, śloka 4}

Hearing the news of his friend's renunciation, King Anarnya also got ready to take renunciation. He called his elder son Anañtaratha and said that he wanted to become an ascetic to gain liberation this sorrowful samsara (transmigration). Hence now onwards he should take care of the kingdom. Apart from that if he desired anything else, he could say so.

Hearing this, Anañtaratha, who was already dispassionate from within said - "What did you say? Any other desire? What to say about desires. Even the fastest airplane takes rest in some place or another, there is a limit to imagination also, even dreams stop in the wakeful state; the sequence of thoughts too comes to an end after reaching a focal point, but there is no end to desires. Desire neither stops, nor rests, nor stops its movement, neither is it ever fulfilled; but it keeps increasing every moment. One desire is fulfilled and promptly another arises and sometimes even one desire is not fulfilled and many arise. So now I also want to move along with you on this path where desires do not arise at all."

Even after a lot of persuasion by King Anarnya, when Prince Anañtaratha, remained firm in his resolve, then King Anarnya, free from all materialistic desires handed over the wealth of the state to his one month old son Daśaratha, and along with his elder son Anañtaratha, went to Abhayasena Muni and took digambara diksa. It is appropriate also; because a person free of attachments, who is disinterested in worldly life, and has a passionless inclination does have such an extraordinary nature.

{Reference : 1. padmapurana: parva 12 śloka 166}

On becoming a muni, King Anarnya did intense penance due to which he annihilated his karmas and attained liberation. His elder son became a muni and lived on. He came to be known by the name of Anañtavirya, as he patiently endured the twenty-two parisha (impediments) without being perturbed. Soon, he too attained liberation and the younger brother Daśaratha, under the guidance of his mother, grew up and started ruling the kingdom with peace.

King Daśaratha had four wives. They were Aparajita (Kaushalya), Sumitra, Kaikei, Suprabha. They gave birth to four sons - Rama, Laxmana, Bharata, and Śatrughna respectively.

The aristocratic, great King Daśaratha was a samyakdrasti. For him, the kingdom was an inconsequential bit of grass. Having a religious bend, he built many new temples and renovated the old ones.

Once when King Daśaratha was discussing philosophy in the court, Naradaji came. Requesting an audience alone, he said that 'the king of three khanada (parts) ardhacakri Daśanana, was told by a nimitta jñani (one who can predict looking at associated things) Sagar Buddhi, that his death would be due to the nimitta of the son of king Daśaratha and daughter of King Janaka. On hearing this Daśanana got worried. On seeing ardhacakri Daśanana worried, his brother Vibhisana, gave him solace, and asked him not to be worried. He said he would kill them both before either of them could have a son or a daughter. Then neither the bamboo will remain nor will the flute be played.

Vibhisana, being unaware of the physical characteristics or family lineage of either of you, has been roaming in all the kingdoms for a long time. He also has skilled detectives who can change their look as per their wish, and have sent them to look for you both. But so far he has not been successful. Considering me to be a wanderer, they asked me if I knew any two people by the name of Daśaratha and Janaka on this earth. Understanding their false intention, I told them that I would find out and let them know. Until Vibhisana does not do something about you he will not rest, so start living in hiding, somewhere.

After alerting King Daśaratha, Naradaji went to King Janaka giving him the same news, alerting him as well.

King Daśaratha summoned his trusted minister, Samudra Hridaya and narrated the entire conversation to him.

Samudra Hridaya, who was extremely sombre by nature, gave it some thought and then suggested that the King should go in disguise and roam the world and the rest he would take care of.

After handing over the reins of the kingdom to his trusted minister, the king left the city. The minister got a lifelike effigy in the shape of the king. He created blood by filling the juice of lac etcetera, in it and made that effigy sit on the throne like a king. From afar this effigy looked like Daśaratha. So no one had the slightest doubt about anything.

King Janaka's Minister also did the same thing. The great knowledgeable people of the state of affairs of the world were hiding and wandering like commoners.

On hearing this, Anurag, who had a keen sense of logic asked, “Guruji, what was the need for King Daśaratha and King Janaka to hide? They were kings and they could have faced the army of the enemy. And here there was no army, there were merely spies who did not even know whether the people they had been asked to kill were commoners or kings. So why did King Daśaratha and King Janaka think it more appropriate to leave the kingdom in disguise instead of tightening their security?

Guruji answered, “Your doubt is correct because it is the dharma of brave ones to face their opponents strongly in a battlefield, and not to hide out of fear. But King Daśaratha and King Janaka more powerful than themselves, without thinking it through. Hence they thought this path to be more appropriate."

If one does not have the same power as the enemy, then it is wise to save one's own life by rationale and skill. Encountering at this time would not only put their lives in danger but would also result in the destruction of armies on both sides in vain. The righteous Daśaratha and Janaka did not find the massacre appropriate and whatever they did following the advice of their wise ministers, was appropriate.

On whom does calamity not come? Even the greatest of emperors have to hide and save their lives. Such life is disgraceful - while saying this Guruji became quiet and sombre.

Seeing Guruji's silence, a listener said-“Guruji, what happened after that?” Softly, Guruji said - “now tomorrow”. In this way, the meeting of the first day ended and everyone returned home.

The Story of Rama - Day Two

Continuing the story the next day, Guruji said that through vidyadhara Vidyutavilasit, Vibhisana, brother of Daśanana, King of Lanka, got the news that as per the orders of Daśanana, Daśaratha and Janaka have been killed. Due to his intense love for his brother, he went back to Lanka, feeling extremely fulfilled and grateful for this heinous misdeed.

A few days later, on getting back his judicious discretion Vibhisana, began feeling remorseful at ordering the heinous act of killing a human. It is indeed appropriate because those who act without thinking eventually experience regret. It is said that a person becomes blind with anger. In such a state, he often commits such mistakes for which atonement becomes necessary.

Vibhisana thinks that, "Out of brotherly love I needlessly got both of them killed. Can a lion ever be threatened by a cow? Can an ant face an elephant? No, then why all this? What is the comparison between those poor earthlings with meagre strength, and the vidyadhara living in Patala, covered from all four sides by invulnerable great skills accompanied with its knowledge! What is the comparison between my brother, the ardhacakri Daśanana and the two kings within his own kingdom dependent on his largesse. There is no comparison between the two. But what can I do now? Arrow released from the hand, words spoken from the mouth, and time that has passed never return. The past cannot be brought back, but something can be learned from it."

Therefore, now I resolve that in the future, I will never kill innocent beings, I will not perpetuate injustice on anyone, and neither will I endorse any actions that are morally wrong.

Even an enemy who follows the path of righteousness and justice will be like a brother to me, and if by chance even my brother strays to the path of injustice-immorality, then he will be like an enemy to me.

With a firm resolve and to calm his distressed mind, Vibhisna went to the Jain temple and started studying the scriptures.

Pondering over this, Anurag asked, "Guruji, were the ministers of King Daśaratha and Janaka not successful in their plan? Were they recognised and killed by Vibhiśana's spies?

To this, Guruji clarified, "No, it is not so. King Daśaratha and Janaka were completely safe, and the ploy of their ministers was one hundred percent successful. Vibhisana's spies attacked the effigies of King Daśaratha and Janaka and believed that they had killed King Daśaratha and Janaka, and that is what they conveyed to Vibhisana.

On hearing wailing and crying from the palaces of King Daśaratha and Janaka, Vibhisana and his spies were convinced of the success of their plan, and they quickly returned to Lanka. When the queens found out from the ministers that King Daśaratha and Janaka were alive and fine and that which was killed was merely their effigy, then they too became calm.”

Vinay, who was interested in hearing the detailed story of Ravana, asked, "Guruji! To which dynasty did ardhacakri Daśanana belong? How did he conquer the three khandas (parts of the middle loka)? Why did people start calling him Ravana? Please give us a detailed introduction of him.

Guruji said, “Ancestors of Dašanana ruled over Lanka and Alankarodaya (Patala Lanka) since the time of our second Tirthankara Ajitnatha.

Once upon a time, due to ongoing feud between their ancestors, a fierce battle took place between King Sahastranayana and Purnamegha. With the help of the second cakravarti, Samrata Sagara Sahastranayan killed King Purnamegha in a battle, usurped his kingdom and chased his son Meghavahana in an attempt to kill him. To save himself, Meghavahana sought refuge in the samvaśarana of the second Tirthankara Ajitnatha. Hot in pursuit, Sahastranayana also reached there. But influenced by the divine aura of Tirthankara Bhagavana, his hostility vanished. He peacefully listened to the spiritual preachings of Tirthankara Bhagavana.

Indra of Raksasas, Bhima, who was present there, had jatismarana (knowing of previous lives). He recalled that vidyadhara Meghavahana was his son of the previous birth. In this life, he was less powerful, hence he was deprived of his kingdom and wealth and was extremely distressed. Owing to his love for his son of the previous birth, he gave Meghavahana the island of Raksasadvipa and a necklace studded with precious gems. He told him to make Lanka his capital, and in case of any danger from the enemy, he should go away to Alankarodaya (Patala Lanka), as it was impossible for enemies to enter there. Along with this, Bhima gave him many skills special to the raksasas. Taking this, Meghavahana left on an airplane by the name of kamaga, which could fly as per his wishes.

With the power of the skills imparted to Meghavahana by Indra of raksasas, Bhima, he was able to protect the kingdom, he ruled the beautiful city of Lanka, which was situated south of the mountain Trikutacala. After many years of peacefully ruling it, he gave the kingdom to his son Maharaksa and took renunciation.

After a long time, in this dynasty, a very powerful king by the name of Raksasa ruled. Due to the name of this king, the dynasty came to be known by the name of Raksasa dynasty.

All vidyadharas of the Raksasa dynasty are humans like us and not demons. As they were the protectors of Raksasadvipa, all vidyadharas staying there were called raksasa. All these vidyadharas were skilled illusionists, were brave, and were endowed with knowledge, strength and capable of creating epochal change.

After King Raksasa, many kings came to the throne, who renounced the world and gave their throne to their sons. Some attained moksa by their intense penance, and some went to svarga and Sarvarthasiddhi.

With the passage of time, in Patala Lanka, there came a king by the name of Sukeša, whose queen Indrañi gave birth to three sons by the name of - Mali, Sumali, Malyavana.

On attaining youth, the three boys were warned by their father, that they could go for their sport towards Kisíndıhâpura but not towards the sea in the south. On enquiring the reason King Sukesa told them that Lankâpurî was a part of their kingdom since the time of the second Tirthankara Ajitnâtha. However, later in a war, Asnivega won over Lankâ. Presently an extremely cruel and strong vidyâdhara Nirghâta is its caretaker. On hearing this Mâîl attacked Nirghâta, defeated him and took his entire family to Lankâ. After that the brothers conquered both the mountain ranges of the Vijayârdha chain.

King Sukeša ruled for some time. Then he gave his kingdom to his elder son Mali and renounced the world. His dear friend, Kiškindha, the king of Kiškindhapura also joined him and gave his kingdom to his son Suryaraja.

King Mali reigned peacefully for sometime. Then some vidyadhara kings, on getting support of King Indra, revolted against him.

Indra was the son of King Sahastrara, who ruled Rathnupura, which was situated in the southern range of Vijayaraha mountains. He had created a system which was like that of devas of svarga. He named his wife Śati, his elephant Airavata. The courtesans were named Urvasi Menaka Rambha, etcetera The arrangement of ministers, army chief, public defender all were like the Indra of svarga. Many submitted themselves to the rule of vidyadhara King Isdra, and with the strength of King Isdra they started disregarding Mali. Angered by this, the great warrior Mali took the help of the Vanara dynasty of Kishandhapura, and started preparing for a war with King Isdra. King Mali sent an edict to all vidyadharas under him to join him in the war. Some joined him and some joined King Isdra.

Then ensued a fierce battle between Devas and Raksasas. Vidyadharas with King Indra were called deva and those in the army of King Mali were called rakasasa. In reality, they were neither deva nor rakasasa, but all vidyadhara, were human beings.

King Indra killed King Mali in the battle. Seeing his powerful brother dead, and understanding the adversity of the situation, Sumali using his deep perception skills, took his entire family and went away to Patala Lanka. His younger brother, Malyavana kept the army of King Indra engaged till the time the Rakasa and Vanara dynasties did not reach Patala Lanka, safely. King Indra returned victorious to his father. He gave Lanka to a king named Viśvasa. In Patala Lanka, King Sumali fathered a son whom he named Ratnaśrava. On becoming of age he went to the forest Puspaka to attain vidyas (divine skills).

In a short time due to penance Ratnaśrava attained the manastabhini vidya. After bowing to the Siddhas, when he emerged from his meditation, he saw a divinely beautiful woman, sitting alone, right in front of him. He asked her who she was, her name and her purpose. To that she answered, that she was the youngest daughter of king Vyomabiandu. Her name was Kaikasi and her father had sent her to serve him. She implored him to accept her as his wife. On hearing this Ratnaśrava used his manastabhini vidya to create a town by the name of Puspantaka in that forest. He married Kaikasi and started living with her.

One night in the fourth quarter, Kaikasi saw three dreams -

1) A supremely majestic, powerful, roaring lion, marching through the herd of elephants, approached the earth from the sky, entered from the mouth and merged into the lap.

2) The sun, dispelling the darkness with its rays, came and sat on the lap.

3) The unbroken full moon, dispelling darkness, illuminated Kumudini.

Curious to know the fruit of these dreams, the Queen asked the King who was well versed with the knowledge of eight types of nimittas (auxiliary causes), so he understood the dreams. He told his wife, "My dear! you will bear three sons. Their fame will spread far and wide. They will be extremely powerful warriors and will bring glory to this dynasty. They will enjoy immense wealth, and their fame and brilliance will challenge the shine of the sun. Their radiance will conquer the moon. Their profound depth will conquer the seas and they will be as steady and immovable as the mountains. The enemies will tremble on hearing their names. The first son will be the eighth Pratinarayana. Whatever he holds with determination, he will not let go. All three sons will rejoice at the mention of war." Concerned, the Queen said, "O Lord! We both are peace loving and followers of the path of Jina. Then how can our sons be on the path of cruelty?"

The King answered, “All jivas assume their body according to their own auspicious or inauspicious karmas. The parents are merely nimitta. The older son will be on the path of Jina, but will sometimes have cruel thoughts and actions. The other two sons will be brave, extremely wise and will be accomplished in the path of Jina.

In some time, Daśanana came into the womb of his mother. The mother starts experiencing cruel desires. She wished to have command over Indra, stamp of the heads of enemies and would see her reflection on the mace.

In this way, the queen with ambitious endeavours, gave birth to a radiant boy. His birth brought auspicious signs among friends and turmoil among enemies.

Father Ratnaśrava celebrated the birth of this child with great pomp and splendour.

However, after some time, both the parents were stunned to see this child playing with the necklace gifted by Bhima, the Indra of Raksas, as that necklace was guarded by thousands of Nagakumaras.

Seeing her child safe, the mother hugged him tightly. The father kept thinking that the child who could play with the necklace which is protected by thousands of Nagakumaras, on the day he is born, must be the bearer of great strength. It is a proverb that the qualities of a child are seen in the cradle.

Seeing the face of the child in the ten invaluable gems of the necklace the father Ratnaśrava named him Daśanana (ten faces).

The Story of Rama - Day Three

One day when the adolescent Dašanan, and his brothers Bhanukarna (Kumbhakarna), and Vibhisana were engaged in a discussion about their ancestors with their mother Kekasi, a Vidyadhara who was passing by sky route, lighted up all the directions by his radiance. On observing this opulence, a curious Daśanana asked his mother-

Mother, who is this? Is he some celestial being?"

Kekasi replied, "No son, he's not a celestial being. He is Vaisravana, the son of my elder sister, Kausiki. He has mastered many supernatural powers. He is the guardian of King Indra who killed King Mali in a war. King Mali was the elder brother of your grandfather, Sumali". Indra displaced Sumali from Lanka and has appointed Vaisravana as the guardian of Lanka.

Saying this, Mother sighed deeply and said, "Son, your grandfather yearns for Lamka day and night. We are all distressed, as he dreams of reclaiming our ancestral land. Death seems preferable to this displacement. We hope for the day we can return to Lamka with your help."

Although Vaisravana was the son of Kekasi's elder sister, yet she was instigating her sons against him, because no one can tolerate disrespect to the ancestors, and everyone wants to reclaim the lost wealth of their ancestors Upon hearing this, Bhanukarna remarked to his mother, "Mother, I always see Grandfather in

good spirits. We've never witnessed him sorrowful or distressed."

Mother said, "Son, you are all still young and not capable of alleviating his sorrow. Therefore, he does not express his pain to you. Secondly, there are also some humans in this world who endure everything like trees, pain does not show on their faces, the picture of suffering is not seen in their eyes, nor is the sensation of pain expressed in their words. Just like flowers, they keep spreading smiles. Your grandfather is also such a serious person. Therefore, the pain inside him does not appear on his face."

All three brothers consoled their saddened mother. This was appropriate because capable individuals cannot bear the suffering of their ancestors and they wanted to reassure her that they would make every effort to alleviate their pain and fulfil their desire to return to their ancestral land.

Afterwards, the three brothers, taking their mother's permission, ventured into the jungle to pursue their studies. There, they began practising austerity to acquire knowledge. Initially, they attained the fulfilment-granting knowledge (Sarvakamaprada-vidya), which satisfied their hunger. Subsequently, they resumed their austerity to pursue other forms of knowledge.

When Daśanan, Bhanukarna, and Vibhisan were practising austerity, the ruler of Jambudvip, yaksa Anavrit, along with his wives, arrived and made many attempts to deflect the three brothers from their austerity. For example, he created illusions of their parents crying and dying and pretended to kill their brothers, but Daśanan, being resolute, was not moved at all. Therefore, he instantly mastered many knowledge; and Bhanukarna and Vibhisan, both brothers, were slightly disturbed, so they only attained five and four knowledges respectively.

Anavit Yaksa was pleased with Daśanan, as he had mastered many knowledges through intense austerity. The pleased yaksa told him, "You will conquer all your enemies, and whenever you remember me, I will come to you. At that time, no one will be able to defeat you." Saying this, the yaksa departed, and Daśanan, influenced by his knowledge, established a city named "Swayamprabha."

Upon hearing that Daśanan had mastered various disciplines, his grandfather Sumali, his uncle Maliavan, and his father Ratnashrava were very pleased. This is appropriate, as ancestors and beloved friends are always pleased to see the success of their descendants.

Pleased, Daśanana's father and grandfather, the chief of the Raksasa and Vanaravamsi kings, went to meet Daśanana.

Seeing his grandfather and father along with his beloved ones, Daśanana paid appropriate respect to everyone, arranged for their meals, and also provided clothing and other essentials. This is appropriate; because worthy offspring always pay proper respect to their ancestors and beloved ones.

During the conversation that followed after the meals when the discussion about the elder brother Mali arose, his younger brother Sumali fainted. Upon regaining consciousness, when Dašanana asked with insistence, he said that the clairvoyant sage had told him that the kingdom of Lamka, which was captured by King Indra after the demise of King Mali, will once again be restored by the influence of your grandson. He will win back the ancestors' land from enemies and make them his servants. Since then, we have been eagerly waiting for you to grow up, so that with your strength we can re-enter our ancestors' land. You are pratinarayana, the lamp of our lineage.

Pleased, Daśanana's father and grandfather, the chief of the Raksasa and Vanaravamsi kings, went to meet Daśanana.

Seeing his grandfather and father along with his beloved ones, Daśanana paid appropriate respect to everyone, arranged for their meals, and also provided clothing and other essentials. This is appropriate; because worthy offspring always pay proper respect to their ancestors and beloved ones.

During the conversation that followed after the meals when the discussion about the elder brother Mali arose, his younger brother Sumali fainted. Upon regaining consciousness, when Dašanana asked with insistence, he said that the clairvoyant sage had told him that the kingdom of Lamka, which was captured by King Indra after the demise of King Mali, will once again be restored by the influence of your grandson. He will win back the ancestors' land from enemies and make them his servants. Since then, we have been eagerly waiting for you to grow up, so that with your strength we can re-enter our ancestors' land. You are pratinarayana, the lamp of our lineage.

Hearing this, Daśanana became serious and eager to conquer Lamka soon, he went to the forest named Bhim to obtain the Chandrahasa sword. In a few days, Daśanana mastered all the knowledge. Hearing this, Vidyardha King Maya, the powerful warrior and king of the demons in the southern region of the city of Asurasamgita, thought that the illustrious Daśanana would be a suitable groom for his virtuous and beautiful daughter Mandodari. So it is appropriate indeed; because all parents are constantly searching for a suitable groom for their daughter.

After consulting with their ministers, they proceeded to Daśanana's kingdom with their daughter. Upon arrival, they found that Daśanana had ventured into the forest named bhima to practise swordsmanship. Upon learning this, King Maya also embarked towards the forest of bhima.

When King Maya, while searching for Daśanana, reached the forest, he found a beautiful woman sitting there. King Maya asked her, "O maiden! Who are you? And why are you living alone in the forest?"

Upon hearing this, the beautiful woman, with humility, said, "I am Chandranakha, the sister of Daśanana. My brother has obtained the Chandrahasa sword, and now he has entrusted me with the responsibility of its protection, while he has gone to pay homage to the temples of Mount Sumeru."

As the conversation continued, daśanana returned via the celestial path. He greatly honoured King Maya and, upon his request, married his extraordinary daughter Mandodari through proper rituals and then departed to his own city called Svayamprabha.

In due course, daśnana's queen Małdodari gave birth to two mighty sons named Indrajita and Meghanada.

One day, Daśanana went for a stroll on Mount Meghavar where six thousand maidens were engaged in water sports. Upon seeing Daśanana, they were enchanted by him, and they requested marriage. Daśanana accepted their proposal, and he married them through a Gandharva wedding.

However the angry fathers of the maidens attacked Dašanana. But they could not stand before the powerful and mighty Dašanana. They were impressed by his strength, hence they praised him and happily conducted rituals to marry their daughters to him. Dašanana's brother, Bhanukarna, married the daughter of King Mahodar of Kumbhapur, named Tadimala, and Vibhisan married the daughter of King Viśuddhakamal of Jyotiprabha.

Once, a powerful enemy attacked Kumbhapur, creating chaos. As the distressing words spoken by people of Kumbhapur reached Bhanukarna ears, and out of affection for his father-in-law, he became famous in the world as Kumbhakarna. Hearing the chaos, the great warrior Bhanukarna went to assist, and he relieved the sufferings of the city dwellers.

Bhanunkarna was righteous, skilled warrior, proficient in many arts, and endowed with all virtues. He would rise early in the morning and spend his time in religious activities such as visiting temples. His diet was very pure. He would eat only after giving food to the monks, and his mind was always devoted to righteousness.

Eager to see his parents happy, Bhanukarna fulfilled the wishes of his ancestors by conquering

all the kingdoms of his forefathers, which were currently under the rule of Vaishravana, and after

defeating them, he merged them into his brother Daśanana's kingdom.

As a result Vaisravana became very angry, but considering it as childish behaviour of Bhanukarna he forgave him and sent a message with a messenger to Sumali, their grandfather, asking if he had forgotten the death of his brother Mali or had the wounds given by King Indra healed.

Upon hearing this, Daśanana angrily shouted and stopped the messenger midway, preparing to cut his tongue as he spoke disrespectful words towards the ancestors. However, Vibhisan intervened and explained to him that “what fault does this poor messenger have in this matter? He is just conveying the words of his master.”

Thus, by various arguments, Vibhisna managed to calm down the enraged elder brother Daśanana, who was inclined to kill the messenger. At that moment, the other members presented insulted the messenger and expelled him from the assembly hall.

The messenger went back to Vaisravana and described his unfortunate situation. Hearing the abusive words spoken by Daśanana, the anger of Vaisravana flared up, and he marched out with his army for battle.

The mighty Daśanana, along with his brothers, was already prepared to deal with this situation. There was a fierce battle between both armies.

Shortly thereafter, when Vaisravana's chariot confronted Ravana's chariot, Vaisravana's affection for his cousin brother was aroused. He contemplated how two brothers are prepared to take each other's life for the sake of this tran-zee-unt wealth and kingdom. He disapproved of such wealth and kingdom. Vaisravana's state of detachment is appropriate because the mental state and passions of worldly beings are ephemeral in nature.

Reflecting on the situation, Vaisravana addressed Daśanana, “I am your maternal brother; hence, what kind of conflict is this among siblings? Resorting to violence for this ephemeral kingdom's fortune and exhibiting improper conduct among brothers is not justifiable. Therefore, let go of animosity and embrace each other”. Daśanana retorted, “This is not the locale for preaching righteousness, nor is it the opportune moment for such discourse. Those who mount intoxicated elephants and brandish swords do not impart moral teachings; they engage in the extermination of foes. So, either accept my authority or endure the wrath of my blade.”

The fire of anger was once again ignited in the detached spirit of Vaisravana, and he said, "Your lifespan is short, hence you speak such words. Very well, now according to your strength, strike your weapon." To this, daśanana replied, "You are elder, you go first."

Subsequently, a fierce battle ensued between them. Vaisravana had not assessed the enemy's strength properly; therefore, he could not sustain the blows of weapons and became unconscious. He was carried away by his soldiers to Yaksapura.

Daśnana did not confiscate any object belonging to the enemy's side, which was appropriate; because the purpose of a brave warrior is to defeat the enemy, not to plunder their wealth.

However, as a symbol of victory, Daśanana only took the Pushpaka Vimana under his control. He proceeded to Lamka with his entourage using the Vimana.

There upon, when Vaisravana regained consciousness and realised the futility of worldly attachments, he embraced renunciation and, after observing severe asceticism, attained kevalajñana (omniscient knowledge) after a few days.

The Story of Rama - Day Four

One fine day when the weather was pleasant and cool, gentle breeze was blowing, Daśanana and his grandfather Sumali were enjoying the weather by plane when they suddenly saw a lotus blooming on a mountain. He asked his grandfather - "Grandfather! There is no pond on this mountain, so how are these lotuses blooming here?"

Sumali said - "Son! This is not a forest of lotuses, but the Padmaragamani Caityalaya (Jain temple) constructed by Samrata Harisna Cakravarti on the peak of this mountain."

King Dašanana and his grandfather visited those extraordinary temples and worshipped them with great devotion. When they returned to Lanka, they saw that the entire army was terrified as an intoxicated wild elephant was rampaging and causing chaos in the city. Dašanana approached the elephant calmly and skillfully subdued it instantly, bringing it under his control. He then named it Trikantaka and kept it in his elephant stables.

At this critical moment, in a state of great distress, a Vidhyadhar king approached Daśanana and informed him that the monkey dynasty kings Suryaraj and Aksharaj had been captured and imprisoned by the Lokapal named Yama, under King Indra's orders. They were confined in a prison called Naraka, enduring agonising suffering akin to hell.

Upon hearing this, King Daśanana challenged and defeated Yama. Defeated, Yama fled and sought refuge with King Indra.

Victorious, Dašanana bestowed Kiskindhapura to Süryaraja and Kiskupura to Aksaraja among the conquered kingdoms. They ruled these kingdoms happily In due course, Süryaraja had two sons named Bali and Sugriva, and a daughter named Šriprabha.

King Aksaraja had two sons named Nala and Nila. Suryaraja's son, Bali, upon reaching adulthood, began to defy Dašanana's orders out of pride. Consequently, Dašanana sent a messenger to Bali, saying, "You have always been our ally. We defeated your father's enemy Yama, and granted him the kingdom of Kıskamdhapura, where you now rule in peace. Our lineages have been friends for generations, but now you have turned away from us, forgetting our assistance. This is not the behaviour of a noble person. I will care for you more than your father." did. Therefore, come quickly, pay your respects to me, and marry your sister to us. This will bring you every kind of happiness and comfort."

In the heat of his valour, Bali , disregarding anyone before him, prepared for war against the king of Lanka, Daśanana. However, upon the advice of his wise ministers, he refrained from battle. He thought, "I have pledged not to bow to anyone other than Jinendra , guru, and the scriptures. Therefore, I cannot accept bowing to Daśanana. If I refuse , he will attack. Now, I do not desire war either, because due to my pride and principles, countless lives would perish in vain."

After much contemplation, he relinquished his kingdom to his younger brother sugriva, Bali undertook the jainadiksa (initiation into Jain monkhood). Engaged in rigorous penance, the ascetic monk Bali attained numerous spiritual accomplishments. Sugriva, Bali's younger brother, with the permission of his sister šurpanakha, began joyfully ruling the dynastic kingdom

Sugriva was captivated by Princess Sutara and desired to marry her. Therefore, he sent a marriage proposal to Sutara's father. At the same time, raja Cakravanka's son, Sahasagati, a vidyadhara, also proposed to Sutara. This left them in a dilemma because both were equal in beauty, virtues, and lineage. Therefore, they sought the guidance of the nimittajinani (possessor of knowledge of causes and omens). On knowing Sahasagati's short lifespan, the nimittajinani advised Sutara's to Sugriva. It was appropriate, as who would give their daughter to a person with a short lifespan.

Sahasagati was blinded by the desire to win Sutara, hence even after Sutara's marriage to Sugriva he actively engaged himself in acquiring the skill of transformation so as to assume Sugriva's form. Thus a person blinded by desire can take extreme steps.

In due course, sugriva and sutara rani were blessed with two sons, amga and amgada, who, in their playful childhood, brought great joy to sugriva.

By marrying Bali's sister, raja Sahasagati also became free from obstacles and began ruling the kingdom happily.

One day when Dašanana was not in L amka, Kharadusana the son of a Vidyadhara Meghaprabha, proficient in knowledge of illusionary skills, abducted Ravana's sister Camdranakha and concealed her in Patala L amka.

At that moment, Viveka inquired, 'Guruji, Patala Lamka was with Daśanana, so then!...

To this, Guruji replied, 'Since Daśanana defeated Vaisravana and won Lamha, he has been residing in Lamha with his family, entrusting the responsibility to Camdrodara, the Vidydhara of Patala Lamha.

After some time, Kharadusna defeated Camdrodara and seized control of Patala Lamha. At that time, Camdrodara had no offspring to help him restore Patala Lamha. Therefore, he wandered in the forests and eventually died. His wife gave birth to a child in the jungle. The mother named him Viradhita as he had initiated animosity even before birth. As the boy grew older, he faced humiliation wherever he went. It is known that those born with less merits have to face humiliation.

Viradhita, wanted to avenge his father's humiliation by killing Kharadusna, but being powerless he started travelling on Earth in search of a mighty ally.

Kharadusna knew that he was safe in Patala Lamka, knowing that Daśanana would not enter as he held Camdranakha.

On receiving the information about his sister's abduction, fuming with rage, Daśanana prepared to kill Kharadusna. At that moment, the wise Mamdodari, humbly advised saying, 'The honour of a woman is tarnished by the abduction, her marriage to anyone else would not be possible. Killing Kharadusna will make her a widow. Therefore, it is not right to be angry, besides Kharadusna is flawless. He is the ruler of fourteen thousand Vidyadharas, extremely powerful, proficient in many arts, and possesses strength similar to yours. Hence, he is a suitable match for Camdranakha

Daśanana 's anger subsided and he arranged the rituals for marriage of his sister Camdranakha's with Kharadusna.

Once when Daśanana was returning after marrying Ratnavali, the daughter of the king of Nityalokanagara, their flying chariot halted over mount Kailaša. Upon inquiring the reason, they learned that an ascetic was engaged in penance on the mountain. In order to have a glimpse of the ascetic, he descended. However on seeing the muni he became very angry. Devoid of wisdom, he said to the sage, 'as a king you were arrogant but even after adopting the life of an ascetic, and donning the attire of a sky clad ascetic your arrogance has not diminished. You have dared to stop my flying chariot. Now, I will shatter your pride by humiliating you.' Saying this, in an attempt to trouble the sage, an arrogant Daśanana tried to lift mount Kailaša. The mountain started shaking, and terrified animals and birds began making fearful noises. The sage, Balimuni, sensing the disruption in his meditation, gently pressed his toe against the mountain to protect the temples and living beings on it. With this pressure, Daśanana started sinking into the earth; injuries appeared on his hands and feet. When he could not bear the pain, he began to cry. From then onwards, everyone started calling him 'Ravana' Seeing the pitiable condition of her husband, the newly wed Ratnavali, humbly, sought forgiveness. The compassionate, Balimuni, loosened his toe's grip.

Daśanana, emerging from beneath the mountain, approached Balimuni, with great respect he asked for forgiveness. He then entered the temple and engaged in worship and praised the lord to atone for the disrespect towards the sage.

Bali muni also approached his guru and repented. He engrossed himself into deep meditation, and eradicated the four destructive karma within antarmuhurta (48 minutes), attaining omniscient knowledge.

Due to the great adoration of Jinendra Dev by Daśanana, the seat of Dharanendra began to tremble. Then, knowing the entire incident through clairvoyance, Dharanendra, the king of serpents, Nagaraja came to Mount Kailash and said to Daśanana, "I have come here pleased by your adoration. I am satisfied with you, so whatever you ask from me, I will grant."

Daśanana replied, 'Apart from the worship of Jina, what else can I seek from you?

Then, with affection, Dharanendra himself bestowed upon Daśanana the power named 'Amoghavijaya' and said, 'O Daśanana! I hope you will not refuse to accept it. No one's fate is ever the same. Whenever you face adversity, this power will destroy your enemy and protect you. With it, desired forms can also be created. This power, pervaded by the flames of fire, not only affects humans but even mighty gods are wary of it.

Daśnana found himself unable to break the affection of the Nagaraja, so he humbly accepted the power.

It is said, 'When virtue rises, marvellous powers are obtained effortlessly.

The Story of Rama - Day Five

Advancing the narrative, Guruñ said, "Endowed with various knowledge and powers, King Daśanana

resolved to undertake a conquest. As he set out for the conquest, many kings, along with their armies,

voluntarily joined him. In this world, who wouldn't desire the companionship of the powerful? To seek the company of the powerful, it is essential to first offer one's own support

With this, Daśanana successfully brought many mighty kings of the Rakshasa and Vanara dynasties under his control. His next objective was to launch an attack on the powerful King Indra. To do this he

established his base near Patalanka

Kharadusna, brother-in-law (sister's husband) of Daśanana, was the king of Patalalanka at that time.

He warmly welcomed Daśanana and offered to help defeat Indra. Kharadusna, dedicated fourteen

thousand Vidhyadhar warriors, who like him possessed the power to transform themselves at will. Daśanana appointed Kharadusna as the chief commander of his army.

In this way, Daśanana began his journey with an army of one thousand aksauhiii (21,870 chariots,

21,870 elephants, 65,610 cavalry, 109,350 infantry) Vidhyadhara warriors.

Advancing with his army, one day Daśanana reached the banks of Narmada's. As per his daily routine he got engaged in rituals of Lord Jina's worship. His devotion was interrupted due to surge of impure water

from the river. Upon inquiry, it was found that Sahalarasmi, king of Mahismati, and his wives were engaged in water sports, polluting the water. Daśanana sent attendants to request them to cease, explaining his worship was hindered. Sahalarasmi ignored the request and blinded with pride of power, instead of expressing remorse, he sounded the battle cry. Thus, a fierce battle erupted. Daśanana emerged victorious, capturing Sahalarasmi alive. Upon hearing this, Sahalarasmi's father arrived, pleading for his release.

Dašanana respectfully granted him a suitable place and said, "I bear no malice towards anyone without reason. Currently, I am on a mission to subdue the lord of vidyadhara, King Indra, who had committed an offence against my ancestors. If I am not capable of defeating the formidable earth-dwellers, how will I conquer the Powerful vidyadharas, holders of various sciences? Keeping this in mind, I am currently

subduing the arrogant earth-dwellers. After this, I will bring the vidyadhara lord Indra under my control. I have already subdued your son Sahalarasmi; hence, it is appropriate to release him.

Saying this, Dašanana released Sahasraraśmi from his captivity and said, "From today onwards, you are my fourth brother. You are a great warrior. With your support, I will now attack King Indra, who considers himself as powerful as Indra of heaven. I will also arrange the marriage of my wife"

Mandodari's younger sister, Svayamprabha, with you, and together you can rule happily.

Upon hearing this, Sahasrarashmi replied, "The honour you have bestowed upon me is befitting of a generous and mighty emperor like yourself. However, I desire to become a Digambar monk & go into the forest." Saying this, he entrusted his kingdom to his son. He also sent a message to his dear friend

King Anaranya of Ayodhya, as they had promised to inform each other when one of them would become a monk.

When Anaranya received this message, he also performed the coronation of his one month old son. Daáratha as the king and took the vow of asceticism Along with his older son, Anantarat. This has been discussed before.

Over time, Daśanana brought all the arrogant kings of the northern region under his control. With great honour, he entrusted their kingdoms back to them. He then sent messengers to the proud King Marut of Rajpur, requesting him to accept his sovereignty. Marut, engaged fearlessly in heinous acts of Violence towards animals, looked down upon all.

When Daśanana's messenger arrived, he saw Narad lying unconscious. He learned that King Marut was performing a grand sacrificial ritual involving the sacrifice of animals. Upon witnessing this, Narad had tried to discourage him from such violent acts. But King Marut became enraged and subjected him to this state.

Upon seeing this, the messenger immediately returned to Daśanana, and narrated the entire incident. On hearing this, Daśanana, swiftly launched an attack on King Marut and captured him as a prisoner, freeing Narad.

Pain is felt by everyone. Some can express that pain while others are unable to do so. I will treat you in the same way as you treated those mute animals. So that you can experience their suffering." Daśanana proceeded to attack King Marut in that same manner. Witnessing all this, compassionate Narad intervened and explained that while it might be appropriate to punish someone for their wrong doing, engaging in such condemable acts does not befit noblemen, instead forgiveness brings glory.

According to the advice of Narad, Dašanana forgave him. King Marut married his daughter Kanakaprabha to Daśanana, and they had a daughter named Krtacitra.

In praise of all the excellent deeds of Daśanana, the residents of the city began to express admiration. People considered themselves to be fortunate by merely having his glimpse. Everyone discussed how compassionate Daśanana was. Desires of anyone who approached him were fulfilled. Not only did he empathise with the suffering of humans, but he also spared no effort in alleviating the distress of animals. Therefore, he imposed punishment on Marut, who was engaged in animal sacrifices. He acquired numerous accomplishments at a young age. Despite being immensely powerful, he remained humble, unaffected by arrogance. This is why even great kings came forward to serve him willingly. Beautiful princesses from many kingdoms willingly chose him as their groom.

In this way, Daśanana was endowed with prosperity and he ensured happiness and peace every where. Although Daśanana had no shortcomings, he still did not find peace as the person responsible for his grandfather Mali's death, King Indra was still alive. Therefore, he continued his journey towards Rathunpur (Indra's kingdom), resting at various places along the

way. Years passed in this manner and by the time they reached the banks of the Ganges, the rainy season had started. Therefore he decided to stay there for four months.

Considering his enemy, King Indra, as equally powerful, Daśanana was not confident about defeating him in battle. So taking his ministers into confidence he says “Victory could be mine or Indra's; therefore, let me first get my daughter married so that I can confront the enemy without any worries. My concern for Princess Kritchitra will weaken me and my advancing steps will be shackled.”

Dašanana's Prime Minister humbly said “Your thinking is indeed correct, because while advancing towards the achievement of our goals it is necessary for us to be so strong that obstacles that arise should not deviate us from the path; worries & anxiety should not disturb our thoughts and objectives.

Upon hearing the discussion about Princess Kritachitra's marriage, the King of Mathura, who was present there, proposed his son Prince Madhu for marriage. Daśanana did not immediately respond and consulted his ministers privately. All the ministers unanimously agreed that “Prince Madhu is the most suitable groom for your daughter. He is humble and courageous. He is the lord of the powerful Śularatna given by Asurendra due to his friendship in previous birth. This weapon, if thrown towards the enemy army, destroys thousands of enemies and returns to the lord's hands. Thus, by obtaining this Śularatna, Prince Madhu has become invincible.”

In this manner, having received the approving advice of the ministers and considering Prince Madhu suitable, Daśanana solemnised his marriage with him on the banks of the Ganga. relieved, he then set out for war against Indra.

Gradually advancing towards Rathunupura, they reached mount Kailaša in 18 years. There, Daśanana remembered Bali Muni and praised the Jain temples.

Learning of Dašanana's desire to conquer King Indra, Lokapala Nalakumvara, the guardian of Durladhyapura, sent information to King Indra. At that time, as Indra was going to worship the Pandukavana, he was deeply engrossed in devotion. He entrusted the responsibility of the city's protection to Lokapala Nalakumvara without paying attention to the enemy and himself went to seek Lord's darshan.

In accordance with the order of King Indra, Nalakumvara constructed a fortified fortress named "Vidyamayi Bajraśala" Formidable snakes were entwined on its four sides. Thus entry into it was near impossible for enemies.

When Daśanana 's secret agents provided information about this illusory fortress, they were contemplating ways to break it. Meanwhile, Nalakumvara's wife, Uparambha, sent a message to Daśanana through her maidservant. She told Daśanana that she has been affectionate towards him since childhood, but due to the rise of obstructive karma, they haven't been able to be together. With the dawn of auspicious times, you have now come close, therefore.....

Without even listening to the complete conversation, Dašanana covered his ears and said, "What are you talking about? This is a sinful act. If the king himself engages in such actions, how will he punish his subjects? I am incapable of giving love to another's wife. The doctrine of Jainism instructs that whether a woman is a widow, a married woman, or a prostitute, all women who are not one's own wife should always, at all times, be completely renounced.

At that moment, Vibhisna intervened and said, "Brother! Please listen to me for a moment." Whispering into his ear, he suggested, "Rulers should conduct themselves using the principles of persuasion, reward, punishment, and dissension. Therefore, do not reject the proposal of Nalakumvara's wife. If she submits to your authority, she will undoubtedly reveal a way to breach the fortress, enhancing our path to victory."

Understanding requires just a gesture." According to this aphorism, the skilled Daśanana cleverly changed his stance. He said to the envoy, Vicitramala, that although desiring another's wife is inappropriate, alleviating the sorrows of the distressed is the king's paramount duty. Therefore, we accept the proposal of your mistress. Now go and bring her here promptly.

As soon as the Queen heard this she hurriedly approached Daśanana and expressed her desire to marry him. In response, Daśanana said, "My wish is to live happily with you. What joy is there in this forest? Therefore, if it is possible for me to enter your city, please let me know."

Lost in the fantasy of residing with Daśanana, the Delighted queen, promptly conferred the knowledge Called Asalika upon Daśanana and presented him with several divine weapons

Equipped with the knowledge of Asalikaidya, they were able to break into the fort and enter the city. Vibhisana captured Nalakumvara alive.

As soon as Dašanana conquered Durladhyapur, the sudarśana cakra manifested for him in the armoury.

After the victory, Nalakumvara's wife requested Daśanana for remarriage, but he explained that she had given him knowledge, so she had become his guru. It would bring disrepute to her noble family. If she married someone else while her husband was still alive. Therefore, she should live happily with her husband, leaving aside the idea of marriage with him. Upon hearing all this, Uparambha became aware of her mistake and, feeling ashamed, went back to her husband.

Daśanana released Nalakumvara and returned his kingdom to him.

Ignorant of his wife's deceit, Nalakumvara started to enjoy his time with her blissfully. Afterward, gradually advancing with his army, Daśanana reached near the Vijayarddha Mountain. Sensing Daśanana's approach, King Indra sought advice from his father.

Considering the urgency of the situation and the strength of the enemy, the experienced father advised, "Establish friendship with Daśanana and offer your daughter in marriage to him so that you can rule your kingdom without any obstacles."

Upon hearing this, angry Indra said, "Father! what are you saying? Do you wish to give away my daughter as a bride to an enemy who deserves death? This is a cowardly act unsuitable to the conduct of warriors. Besides, you know that the moment someone accepts servitude, their competence is instantly halved. Therefore, I cannot accept servitude; I will fight, even if it leads to defeat."

"I am no way less than that ten-faced being. I killed his Grandfather in a battle when he was young. I wanted to destroy Daśanana as well. It is well known that a disease can be easily eradicated at an early stage, but once the disease takes root, it cannot be easily eliminated. However, at that time, on your advice, I set him free. But now, the enemy has risen with more organised strength and I am still capable of killing him."

It will undoubtedly require more time and power to do so. According to the tradition of our family that one should act only after consulting elders, I have come to seek your permission. But you are stopping me from going to war and asking me to give him my daughter as a bride. Will this act not bring disgrace to our family's reputation?" - Saying this, Indra marched towards Daśanana for battle.

A fierce battle took place between the armies of Daśanana and Indra. Many warriors from both sides were killed, but in the end, victory belonged to Daśanana. He captured Indra alive and took him along, flying through the sky to Lanka. The people of Lanka honoured the victorious Daśanana. He also met elderly and revered individuals with appropriate respect.

Indra's father, Sahasrara, came to Lamka to rescue his son Indra. He said to Daśanana, 'O victorious Daśanana! Your valour is witnessed by all, and we are all impressed by it; now, release him.

Hearing this, Dašanana jokingly replied, "If Indra can make the earth fragrant with water and his four lokapala (the guardians of the earth) sweep the four corners of the earth, then I will forgive him." Upon hearing this, Indra and lokapala were embarrassed and lowered their heads, but Sahasrara, said, "You are revered by Indra. Whatever command you give, shall be obeyed.

Then a pleased Daśanana said, "I was just joking. Indra is my younger brother. Let him rule as he did Before."

Upon hearing this, Sahasrara became overwhelmed and said to Daśanana, "Blessed are your parents! Blessed is your lineage! May your glorious reputation always remain."

After this, Sahasrara, along with his son Indra, returned to Rathunupura located near the Mount Vijayardha.

After returning to Rathunupurar, Daśanana's parting words to Indra echoed in his ears. He thought to himself, "Until now, I have been trampling the the heads of my enemies, making them bow down, but how can I now live as a subordinate to Daśanana along with those very kings? The kings and Vidyadharas who have been obedient to me, should I now stand with folded hands and accept the orders of Daśanana just like them?

“No, this is impossible. I will attain a position where the question of defeat never arises, where no one is a servant or follower. Daśanana is not my enemy; rather, he has come as a great friend. He did not mock me; instead, he showed me the right path, awakening my desire to progress on the path of liberation. Now, I will not accept this kingdom.” With such thoughts, King Indra took the Digambar ascetic vow.

It is said that humour, satire, empathy, inspiration, and other such factors play a significant role in shaping and influencing human life. Through humour, a human can sometimes become a deity and sometimes a demon. When a human's mind is wounded by mockery, they can make two types of decisions: one is to be determined to give a befitting reply to the mockers, and the other is to engage in such actions that people can never laugh at them again, eliminating all the possibility of mockery.

Indra also proceeded on the path where humour and mockery had no effect. He adopted the intense austerities, becoming a detached ascetic with equal feelings towards friend and foe. After some time, he achieved paramapada (his ultimate goal of attaining the highest spiritual state).

The Story of Rama - Day Six

After subjugating all the terrestrial and Vidyadharas celestial kings), Daśanana began spending his time peacefully in practices like dharmadhyana.

While returning from visiting the Jain temples on Mount Sumeru, he heard loud noises along the way. Upon inquiry, he discovered that Anantavirya Muni (the elder brother of King Daśaratha) had attained kevalajñana, and that his gandhakuti was situated there.

Upon learning this, Daśanana descended to land and offered praises to Kevali. Afterward, he sat at his designated place and engaged in dharmaśravanam (listened spiritual teachings). Following the spiritual teachings, Dharmaratha Muniraja, who was present there, advised Daśanana to take some vows according to his capabilities.

Upon hearing this, Daśanana began to ponder, "My diet is already pure. I don't even eat after sunset, nor do I consume underground vegetables. I've already renounced inedible things, and I am not capable of taking vows of extreme austerity. So, what pledge should I take?" Then, after some thought, he said to the sage, "Even if a woman is extremely beautiful, if she does not desire me, I will not force myself upon her, I will not engage with her against her will."

Similarly, Bhanukarna and Vibhisana also took vows according to their respective strengths, and then all returned to Lamha. After a few days, King Varuna began to violate Daśanana's orders, so Daśanana sent a messenger to Varuna.

The messenger went to Varuna and said, 'You should either pay respects to Emperor Daśanana, the ruler of Vidyadharas, or prepare for war.

Hearing this, Varuna mockingly replied, "Who is this Daśanana? What does he do?

I am neither Vaišravana nor Sahasrarašmi nor am I Marut. I am not Yama, nor even Indra, who could easily be captured by him. If he boasts about divine weapons, let him be. I will send him straight to the realm of Yama along with those weapons." Upon hearing this, the messenger returned to Laika and conveyed all the information to Dašanana in detail.

Upon hearing Varuña's boast, Daśanana, filled with rage, vowed that he would either kill or defeat Varuña without the divine weapons.

After this, a fierce battle ensued between both sides. Amidst the battle, one day, Varuna's sons captured Kharadusna (Daśanana's sister's husband). Daśanana, bound by his vow to fight without the aid of celestial weapons, was left with no choice but to halt the war, fearing harm to his sister.

With no other means to release Kharadusana, Daśanana sent messengers to seek assistance from his ally kings. One messenger also went to King Prahlada. Upon arrival, the messenger briefed Prahlada about the situation on the battlefield and handed over Daśanana's letter. King Prahlada touched the letter with his forehead (an act of reverence) and immediately had it read. The letter read as follows-

The ardhacakravartii emperor Daśanana; who is like the moon in the sky of the Raksasa lineage, the lord of the Vidyadhara kings, the grandson of King Sumali, resident of adityanagara, expert in justice and ethics, knowledgeable about the laws of the country and time, and whose army is stationed near Alamkarapura (Patala Lamka), after wishing for the well-being of all and so forth of King Prahlad, the resident of adityanagara, the knower of justice and policies, the expert in the rules of time and place, and who holds affection towards us, the benevolent natured, King Prahlada, while expressing wishes for his well-being, commands as follows: "All the kings of Vidyadhara, have already come to pay their respects to me; but in Patalanagara, the misguided Varuna, being endowed with his own power, is acting against us, standing in opposition. Due to his animosity, a fierce battle had occurred with him, so his hundred sons captured Kharadusana. With the thought that his death might occur in the battle, I have abandoned the idea of a battle. Therefore, you must definitely come to retaliate; because men like you never make mistakes in important tasks to be done. Now, I will proceed after consulting with you.

After hearing the letter, King Prahlada summoned his son Pavanamjaya and briefed him on its contents. Entrusting him with the governance, he prepared himself to go to the battlefield based on the advice of his ministers. Seeing this, Pavanamjaya greeted his father and expressed that it is not appropriate for a capable son like him to let his father go into battle. He insisted, 'You stay here comfortably; I will go to assist Daśanana.

Taking his father's orders and bidding farewell to his mother and all other family members, when he was about to leave, his eyes fell upon Anjana, who was standing in a corner, teary-eyed. Seeing her husband's gaze upon her, Anjana said to him, "Abandoned by you, I was surviving only by the mere sight of you. Now, with you going abroad, how will I be able to live? Therefore, now death is my only refuge.

Despite hearing this, Pavanajmaya's heart did not soften, and disregarding her words, he proceeded forward.

Then Vinay asked, 'Guruji! Why did Pavanamjaya mock his wife?

Guruji said - When Pavanamjaya's engagement with Amjana was fixed, Pavanamjaya had not even seen Amjana. So, when he heard praises of Amjana's beauty, he had a strong desire to see her. Although the wedding was scheduled to take place just three days later, Pavanamjaya could not find peace without seeing Amjana. Therefore, he set out with his inseparable friend Prahasta to see her via the sky route.

Reaching King Mahendra's palace, he hid and began listening to Anjana's conversation surrounded by her friends. Amid the conversation, one of Anjana's friends, Basantmala, started praising Pavananjay. At this, another friend, Mishrakeshi, interrupted and said that there is no comparison between Pavananjay and Vidyutprabha. Vidyutprabha is superior to Pavananjay in strength, valour, and looks. She added, "Very soon he is going to be an ascetic, so the king decided to marry Anjana to Pavananjay instead of Vidyutprabha." Despite being devoted to Pavananjay, Anjana, out of shyness, remained silent upon hearing this.

Seeing Amjana silent, Pavanamjaya became very angry and they returned from there. They began to doubt whether Amjana also preferred Vidyutprabha. If she did not like him, she would not quietly listen to her friend's words. Pavanamjaya began to think that it was not right to marry a woman who was attached to another man.

Doubt is like the Amarbela (type of creeper plant), which exists without roots and thrives on the support of others. In one aspect, doubt is even more dreadful than the Amarbela, because the Amarbela first destroys others, then itself; but doubt primarily destroys self, regardless of whether others are harmed or not.

The doubt that arises in one's mind, first and foremost, destroys that individual. It harms our loved ones, while strangers remain beyond its reach.

Delusion is the enemy of humanity, which viciously attacks the mind and intellect.

In the grip of misguided doubt, Pavanamjaya conveyed his decision to his family members that he would not marry Amjana.

Upon hearing Kumar's decision, turmoil erupted in the camps of both kings. No one could comprehend what had suddenly changed. Until yesterday, the prince was well-behaved, eager for marriage, but now what has happened overnight? Due to much persuasion from their parents, he married, but after the marriage, he didn't even see Amjana's face.

Pavanamjaya is disinterested in Amjana; he doesn't even like to see her face. He has kept her in a separate palace. This news spread like wildfire across all the kingdoms in a short time.

Amjana, abandoned by her husband, began to lead a solitary life in her palace with her friend. No one wanted to show her respect or talk to her, or even look at her, because respected women are respected everywhere only when they are honoured by their husbands.

The seed of doubt sprouts quickly, but its destruction is difficult. The worm of doubt kept Pavanamjaya away from Amjana for twenty-two years. And as it is said, "The cure for doubt lies only with self." The same happened with Pavanamjaya.

When Pavanamjaya was going to Daśanana's summons to assist him, as it was getting dark on the way, they set up camp on the banks of a lake to rest. In the silence of the night, while they were resting, they heard the lament of a Cakavi (a female bird). Upon hearing it, he thought that even this bird could not bear separation from its beloved for just one night and I unjustifiably caused a separation of twenty-two years to that beauty. Not only this, he even insulted her when he left her. Now it's not surprising that she might indeed choose death. Therefore, it is necessary to console her upon meeting her, so that when I return, she remains alive. But right now, I have bid farewell to my father and family members; therefore, it is not appropriate to return. I don't understand what I should do now.

When Pavanakumara presented his problem in front of his inseparable friend Prahasta, he carefully considered the time and all circumstances, then he devised a middle path and, according to his advice, both of them handed over the responsibility of the army's security to their commander named Mugar, and under the pretext of worshipping Sumeru, they departed from there.

Pavanamjaya did not consider Anjana's proposal seriously. Out of embarrassment, he did not go to his parents, but after much insistence from Anjana, he gave a ring with his name engraved on it and said that if the need ever arises, keep it as evidence with you. Anyway, our secret reunion will be revealed, but before that, I will come to meet you.

A few days later, when Anjana's pregnancy became apparent, upon learning about it, Pavanamjaya's parents and relatives, considering it a disgrace, sent her away alone with her friend. She also showed the ring with his name engraved on it as evidence, but no one believed her.

Anjana, abandoned by her in-laws, also did not find support at her father's house.

So it is indeed appropriate because when one is disgraced, even friends become enemies. Just as long as a lotus remains in water, it flourishes with the touch of the sun's rays. The same lotus, when out of water, wilts under the same sun's rays. This is all a play of virtue and vice. In the rise of virtue, enemies can also be seen cooperating, and in the rise of vice, they abandon even their closest companions. Afflicted by misfortune, Anjana, suffering the consequences of her past misdeeds, went to the dense forest with her friend Basantmala.

As they walked, feeling tired, they took shelter in a nearby cave. Frightened by the terrifying sounds of wild animals, they looked around anxiously. They then noticed a Jain monk sitting on a rock, which somewhat alleviated their fear.

They paid homage to the ascetic monk. When the monk's meditation was interrupted, Bamsatamala asked him, "Which unfortunate soul has come into the womb of Anjana, that upon his arrival, she has been declared tainted and a queen, who used to live in palaces, now has to wander in these forests.

As they walked, feeling tired, they took shelter in a nearby cave. Frightened by the terrifying sounds of wild animals, they looked around anxiously. They then noticed a Jain monk sitting on a rock, which somewhat alleviated their fear.

They paid homage to the ascetic monk. When the monk's meditation was interrupted, Bamsatamala asked him, "Which unfortunate soul has come into the womb of Anjana, that upon his arrival, she has been declared tainted and a queen, who used to live in palaces, now has to wander in these forests?"

Muniraja assured them, saying the being in the womb is not unfortunate but blessed, destined to bring joy and reunite the mother with her husband. This being is the holder of infinite power and will attain liberation in this birth. With these words, he eased their worries and left by the sky route. Meanwhile, Basatamala cared for her friend Anjana. Despite facing challenges and fearing wild animals, they found solace in Muniraja's teachings, supporting each other through difficult times.

Anjana gave birth to a handsome son, whose brilliance illuminated the cave. At this moment, she saw a viman (plane) in the sky. Doubting that it may cause harm to her son, Anjana began to cry. Hearing her cry, the Vidyadhara King sitting in the viman came down to the cave and asked the reason for her tears, to Bamsatamala, "Who is this woman, what is she doing in this dense forest, and why is she crying?"

Basantamala explained that the woman was the daughter of King Mahendra and the wife of Pawananjaya, the son of King Prahlada. Before the wedding, when her friend Mishrakeshi was criticising Pawananjaya and praising Vidyutprabha in front of her, Pawananjaya, along with his friend, secretly listened to all those conversations, and with a sceptical mind, he abandoned her after marriage. After 22 years of marriage, when he was going to assist Daśanana, he saw a Cakavi fluttering in separation at Lake Mansarovar. His heart melted towards Anjana upon witnessing this, and he secretly came to meet her, evading the elders and others. After spending some days with Anjana, he impregnated her and then went to war to fulfil his father's command.

Upon the manifestation of her blameless pregnancy, innocent Amjana was sent back to her father's home by her in-laws. Even her father, fearing disgrace, did not shelter her. Well, that's fine; because virtuous men are afraid of false accusations. Amjana, without shelter, began to reside in this dreadful forest. And now, upon the birth of her son, she weeps due to being alone, separated from her family.

Upon hearing this, they said, "I am King Pratisurya, the ruler of Hanuruhadwip. Amjana is my niece. I haven't seen her for many days, so I couldn't recognize her." When he narrated the incidents of her childhood, Amjana recognized her maternal uncle and aunt. After a long conversation, she departed towards Hanuruhadwip with her uncle.

On the way, the child in Amjana's lap leaped and fell on a boulder on the mountain. What astonished everyone was that the boulder shattered into pieces, but the child remained unharmed. The child lay on the broken boulder in a contented expression. Seeing this, the king said to Amjana, "If this child has such strength in his infancy, who knows what he will do in his youth? This is extraordinary. From today, his name will be Šrisaila."

Upon arrival at Hanuruhadvipa, his birth was celebrated with great pomp and show. Residing in Hanuruhadvipa, the boy became famous by the name Hanumana.

Pavanamjaya, the father of Hanumana, emerged victorious over Varuna in combat, liberated Kharadusana, and with Daśanana's permission hastened back home, desiring to reunite with Amjana.

Upon returning home, parents and others welcomed them warmly. While meeting everyone, Pavanamjaya's eyes were searching only for Amjana. Amidst all this, when he did not see Amjana, he became very anxious and quietly started searching for her everywhere. When she was nowhere to be found, finally, feeling embarrassed, he asked his mother about her. Upon hearing Amjanar's name, the mother placed her hand on her ears and said, "Don't mention that cursed one's name. She was a disgrace, so we sent her back to her father's house.

Without wasting more time Pavanamjaya left for Mahendranagar. His father-in-law warmly welcomed him. After meeting everyone, when he inquired about Amjana and the news left him disappointed. He immediately left the city. Pavanamjaya sent his friend to his parents and said, "Without Amjana, my life is incomplete; therefore, I am going to search for her, and you can do what is appropriate."

After sending Prahasta, Pavanamjaya began searching for Amjana, wandering like a madman. He would often be lost in her thought for hours, that innocent, simple face would come to his mind, the one which used to tell him to inform his parents before leaving. Whenever he looked at his own face in the mirror, Aanjana's tearful, face would appear, and seeing that reflection, taking him back to the old memories.

In this manner, while wandering on the elephant known as Ambaragocara, he reached the forest named Bhutarava. There, he released the elephant and said to it, "Go wherever you desire, for living without Amjana is arduous for me." With these words, he pledged that until news of Amjana's welfare was received, he would refrain from eating, drinking, and speaking.

Pavanamjaya's friend, Prahasta, when he informed Pavanamjaya's parents about his news, the mother, in distress, said, "You did not do well leaving my son alone. Who knows where he is now and how he is?" Remembering him in this way, the parents became very sorrowful. So, it is appropriate; because those who make sudden decisions without thinking, suffer, and later regret it.

Pavanamjaya's father, King Prahlada, summoned all his Vidhyadhara friends and set out with them to search for his son through the celestial route. When King Prahlada's messenger reached King Pratisurya, upon learning all the news about Pavanamjaya, both King Pratisurya and Amjana became very sorrowful. Composing himself, King Pratisurya, comforting Amjana, immediately set out to find Pavanamjaya.

Thus, Vijayarddhavasi, Vidyadhara, and Trikutacalavasi, along with the Raksasa king Pratisurya, diligently set out to search for Pavanamjaya on earth. As they searched, when they reached above the forest named Bhutarava, they spotted Pavanamjaya's elephant there. Recognizing Pavanamjaya's presence as imperative, they descended from their aircraft and slowly advanced to continue searching for him. Upon seeing the kings along with their armies, Pavanamjaya's elephant, eager to protect his Swami, began to obstruct them. Somehow, he was brought under control, and they all approached Pavanamjaya closely, inquiring about his well-being. However, he remained silent, indicating that without Amjana, he had resolved to die. Upon hearing this, the parents became very disheartened. They made repeated efforts to console him that they would find Amjana soon. "You go home now, have your meal," they said, but Pavanamjaya remained steadfast in his decision. When King Pratisurya arrived there, he learned of Pavanamjaya's vow of silence and his contemplation of death. Realising this, King Pratisurya was very excited and so on, he was very excited.

Pratisurya comforted the parents and asked all the other kings to leave. He then privately told Pavanamjaya, "Amjana is safe with her son in Hanuruhadvipa." Upon hearing this, Pavanamjaya immediately set off towards Hanuruhadvipa.

King Pratisurya honoured Pavanamjaya. Upon finding Amjana, Pavanamjaya forgot all his sorrows and began to spend his time joyfully.

Thus, Pavanamjaya remained in Hanuruhadvipa for years. Hanumana also grew up. He had mastered all the knowledge. Mighty Hanumana had become proficient in both warfare and scriptures.

One day, while Pavanamjaya was sitting in the royal court, a messenger from Daśanana approached King Pratisurya. The messenger conveyed Daśanana's message, stating that Varuna, relying on his hundred sons and formidable fortress, had begun to defy orders again; hence, they must prepare for war. Upon hearing this news, King Pratisurya and Pavanamjaya became eager to proceed for Hanumana's coronation ceremony. However, Hanumana prevented them from leaving and went for the war himself.

When Hanumana reached the camps of Daśanana, Daśanana welcomed him. After this, Daśanana affectionately said that the noble Pavanamjaya has shown great affection towards me, as he has sent his son with great qualities to help me. With the assistance of this mighty and radiant hero, I will face no difficulties in this world.

When Hanumana reached the camps of Daśanana, Daśanana welcomed him. After this, Daśanana affectionately said that the noble Pavanamjaya has shown great affection towards me, as he has sent his son with great qualities to help me. With the assistance of this mighty and radiant hero, I will face no difficulties in this world.

In this manner, as Daśanana was extolling Hanumana's virtues, Hanumana felt embarrassed. This is fitting because such is the disposition of great personalities.

After this, they departed for the war. With Hanumana's aid, Daśanana apprehended Varuna along with his hundred sons in the battle. Then, assigning the duty of protecting Varuna to Bhanukarna, after numerous days, Daśanana proceeded to relax.

After Dašanana's departure, Bhanukarna, consumed by anger, began to destroy the enemy's city. The soldiers looted the precious belongings of that city and brought the beautiful women to Dašanana. Witnessing the pitiable condition of those women and hearing their cries of compassion, the compassionate Dašanana said to Bhanukarna, "You have committed an extremely condemnable act by treating these innocent women like captives. What fault did these simple-minded women have? By capturing them, you have done a highly reprehensible deed." Saying this, Dašanana ordered the release of those women, reassured them, ensured their safety, and arranged for them to be sent home securely.

Following this, Dašanana called for Varuna and said to him, "Do not lament being captured in battle, as being captured in battle is the reason for the glory of heroes. Proud warriors achieve two fates in battle: either capture or death. Therefore, continue to govern your kingdom from your position just like before, alongside all your comrades."

After Dašanana's departure, Bhanukarna, consumed by anger, began to destroy the enemy's city. The soldiers looted the precious belongings of that city and brought the beautiful women to Dašanana. Witnessing the pitiable condition of those women and hearing their cries of compassion, the compassionate Dašanana said to Bhanukarna, "You have committed an extremely condemnable act by treating these innocent women like captives. What fault did these simple-minded women have? By capturing them, you have done a highly reprehensible deed." Saying this, Dašanana ordered the release of those women, reassured them, ensured their safety, and arranged for them to be sent home securely.

Following this, Daśanana called for Varuna and said to him, "Do not lament being captured in battle, as being captured in battle is the reason for the glory of heroes. Proud warriors achieve two fates in battle: either capture or death. Therefore, continue to govern your kingdom from your position just like before, alongside all your comrades."

Japanese text 1

On hearing this, Varuna, emotionally stirred, expressed, "Your merit is immense in this world. One who harbours enmity against you is truly foolish. You have vanquished me with your unparalleled strength. Among the brave, you lead, O fortunate warrior, may you protect this earth. O magnanimous bearer of fame, Daśanana! You are our lord, hence I ask forgiveness for any distress my harsh words may have caused you. Your valour is exceptional, and therefore, I wish to be indebted to you. Hence, I request you to accept my daughter as your suitable match, as you are the most deserving."

Varuna, with the consent of Daśanana, married his daughter Kamalamukha Satyavati to Daśanana.

Daśanana, pleased with Hanumana's valour, also married his sister Chandranakha's daughter, Anangakusuma, to Hanumana and bestowed upon him the kingdom of Karnakundalapur, where Hanumana happily resided.

{Reference : 1. ekonavimšati parva, 101 to 102}

Upon witnessing the valour of Hanumana, even kings like Nala arranged marriages of their daughters with Hanumana. In this manner, Hanumana had a total of one thousand queens.

Shortly thereafter, Sugriva's daughter Padmaraga became infatuated upon seeing a portrait of Hanumana. At that moment, Padmaraga's friend showed the Padmaraga portrait to Hanumana. Upon seeing the portrait, Hanumana also became enamoured with it and immediately set off towards Kiškimdhapura. Upon reaching Kiškimdhapura, Hanumana married Padmaraga and lived there happily for some time.

Thus, with the assistance of Sugriva, Hanumana, and other kings, Daśanana subdued the rulers of three out of six parts. All the kings married their daughters to Daśanana. Daśanana had a total of eighteen thousand queens; and free from enemies, he lived peacefully with them.

All Bhumigocari (terrestrial or earth dwelling) and Vidyadhara (celestial) kings, collectively crowned Daśanana as the arddhacakri (half-cakravarti)

Everyone obeyed the commands of the bearer of unparalleled radiance and extremely mighty Daśanana.

In this manner, Dašanana, adorned with immense glory, acquired the kingdom of Lamkapuri, which was passed down through generations, and enjoyed extraordinary wealth and the highest pleasures of worldly life for a long time.

{Reference : 1. ekonavimšati parva, 104 to 105 2. ekonavimšati parva, 105}

Story of Rama - Day Seven

Before beginning the story, Vinaya asked Guruji, "Daśanana was so good; everyone respected him, so why are we all burning his effigy today?"

Guruji said, "His only mistake was becoming a victim of his pride which was the cause of his downfall. You know that there are four passions - anger, pride, deceit, and greed. Among these, he fell prey to the passion of pride. Until he had not defeated King Indra, he remained apprehensive at every step. He would contemplate a task ten times before acting, consult with his ministers, and seek advice from his brothers. But upon defeating Indra, he became proud of his valour. Since then, he began to consider everyone in front of him as insignificant."

Just then, interrupting the conversation, an elderly nobleman said, "Panditji! Wasn't it his desire to marry Sita, another man's wife, the reason for this?"

Guruji said, "It is true that Daśanana desired to marry another man's wife, hence he abducted her. However, upon seeing her devotion to her husband Rama, he became disinterested in her. He also wished to return Sita to her husband, but out of victory, not defeat. Blinded by his own power, Daśanana, due to this pride, ultimately met his end at the hands of Daśaratha's other son, Laksmana."

I have already mentioned at the beginning that due to fear of Daśanana, King Daśaratha and Janaka had been in hiding for many days for the protection of their lives.

After some time, they both, disguised, arrived at the city named Kautukamamgala. There, the swayamvara of the proficient in all arts, the beautiful Kaikei, was taking place. King Daśaratha and King Janaka also went there and sat down. Princess Kaikei chose King Daśaratha as her groom who was in ordinary attire, leaving aside all the other kings. Seeing this, the other kings became agitated and prepared for war. In this battle, Kaikei took charge of King Daśaratha's chariot, and with the skilled charioteering, King Daśaratha emerged victorious in the battle. After this, the marriage of Daśaratha and Kaikei was solemnised with full splendour according to tradition.

After marrying Kaikei, King Daśaratha returned to Ayodha, and King Janaka returned to Mithila. There, their relatives celebrated their rebirth ceremony and reinstated them as rulers.

On the occasion of the reinstatement ceremony, King Daśaratha, in the presence of other queens and all the kings, said to Kaikei, 'Today, I am very pleased with you, for it is because of you that I am so happy today. If you had not skillfully manoeuvred the chariot at that time, how would I have been able to defeat the enraged groups of enemies attacking together? Therefore, whatever your desire may be, tell me; I will fulfil it.

Saying, "As you wish, so shall it be," King Daśaratha began to enjoy the pleasures of his kingdom for many days thereafter.

Queen Kauśalya đã once said to the king, "This morning I had four dreams - (1) a bright elephant, (2) a saffron-coloured lion, (3) the sun, and (4) a moon full of all arts.

Kindly tell me their meaning.

The king replied, "Your son will be a great warrior, victorious over both internal and external enemies, and a liberator."

A few days later, Queen Sumitra had four dreams:

(1) A large saffron-coloured lion,

(2) Laksmi and Kirti, bathing from beautifully adorned pots covered with lotus flower

(3) Sumitra herself seated atop a tall mountain, gazing at the earth extending to the sea, and

(4) A wheel adorned with various types of gems.

Explaining their significance, the king revealed, "Your son will be a great hero who will destroy enemies on earth."

When the time came, both queens bore a son each. The king celebrated their births with grand festivities and made charitable donations to the needy.

Because of eyes resembling lotus petals, Kaushalya named her son 'Padma', and due to his beauty akin to the indigo lotus, Sumitra named her son 'Laksmana'

The day Laksmana was born, there were thousands of disturbances in Dasanana's kingdom, and auspicious omens occurred among the virtuous.

Some time later, Kaikei gave birth to Bharat, renowned on Earth for embodying the divine form and Suprabha gave birth to Satrughna, the vanquisher of enemies.

Kaušalya named Padma as "Bala". Sumitra declared second name 'Hari' by her own wish. Kaikei named her son 'Arddhacakri'. Seeing all this, Suprabha wonders, "What name should I give to my son?" After much thought, due to being synonymous with Arihamta, she let her son's name remain 'Šatrughna'. 'Ari' means enemies, and 'hamta' means destroyer. In this way, the word 'Šatrughna' is synonymous with Arihamta.

Seeing the immense affection among all four wives and their sons, Daśaratha was pleased. Their love was so profound that it was hard to discern who was the mother of whom and who was whose son. Thus, all the sons were thriving under the care of all the mothers. As they grew older, King Daśaratha sent them to study archery under the highly proficient guru named Aira. Consequently, all the brothers excelled in various fields of knowledge.

Once, the intimate friend of King Daśaratha, King Janaka's, prosperous city of Mithila, adorned with abundant wealth, cows, buffaloes, and numerous gems, was being plundered by wicked barbarians. Religious activities such as the worship ceremonies of the followers were being disrupted, causing distress to the entire populace. At that time, King Janaka sent his envoy to Ayodhya seeking assistance to protect the kingdom from the invaders.

King Daśaratha and King Janaka were friends, so he immediately sprang into action to seek his friend's assistance. This is indeed appropriate, as true friends do not turn away in times of trouble; instead, they stand by their friend and offer support, moving forward together.

King Daśaratha called his eldest son Rama and said, "Rama, you rule over the kingdom while I am going to fight against formidable enemies even recognized by the gods." Upon hearing this, Rama responded, "Oh father! Why do you harbour anger in your heart when confronted with mere mice? True

elephants, the kings of the forest, do not get agitated by the opposition of rats. Therefore, please give me your command to go there." The father replied, "You are still a child, Rama, you are tender; how will you be able to conquer them?" In this way, using various arguments, King Daśaratha attempted to dissuade Rama, but Rama remained steadfast in his determination and said, "You need not worry, for the morning sun alone can dispel profound darkness and diminish the radiance of the entire constellation." Thus, with a mixture of joy and sorrow, pleased with Rama's responses, King Daśaratha bid farewell to Rama and Laksmana.

Upon reaching Mithila, Rama and Laksmana destroyed the army of the barbarians in an instant. Fearful, the barbarians, abandoned their desire for victory, signed a treaty and accepted Rama's leadership with permission to reside in Sahya and Vindhya mountains.

King Janaka, upon witnessing the valour of Rama and to strengthen the bond of friendship, contemplated marrying his daughter Sita to him. When King Janaka presented this idea before King Daśaratha, he enthusiastically agreed.

Upon hearing King Daśaratha discussing Rama's marriage with Sita, Narada immediately wished to see Sita and promptly arrived at her palace.

At that moment, Sita was dressing herself in front of the mirror. Suddenly, upon catching sight of Narada's hair in the reflection, she became fearful and fled. This reaction is understandable since women tend to be timid by nature.

Narada also fled behind Sita. Seeing this commotion, the guards also chased Narada. Narada barely managed to save his life. This incident made Narada very angry. It is appropriate because who can tolerate his own insult?

He began to think, "I am not at fault. Due to my affection for Rama, I went there to see Sita. However, I found myself in a fearful situation. Where will that sinful woman go now? I must definitely put her in trouble. I can dance even without music; then what to say if music is available? Thinking like this to take revenge Sita, he made a beautiful portrait of Sita and showed it to Prabhamandala, the son of Chandragati Vidyadhara. Upon seeing the portrait, he became enchanted and lost in her thoughts he stopped eating and drinking. Seeing the son in such a condition, the king and queen became very worried. They thought, how can it be right for us to have relations with the Bhumigociriyas leaving the unparalleled maidens of the Vidyadharas? Another thing is how can we go to the Bhumigociriyas' house and beg them? Even if the son begs them in a state of infatuation, but, if they do not give the girl, then how much humiliation will we face? Therefore, the girl's father should be called here by some means.

The king Vidyadhara Chandragati ordered Vidyadhara Chapalavega to bring King Janaka. So, it is appropriate, who can remain peaceful seeing their son in distress?

Chapalavega Vidyadhara, using the power of his knowledge, disguised himself as a beautiful horse and began causing mischief in Mithila. King Janaka brought him under control and placed him in his stable.

One month later, while King Janaka was riding on that horse, the horse flew away with him. Upon reaching near Rathunupura, when the horse descended to land, King Janaka firmly grasped a strong branch of a great tree. Swinging on the branch, King Janaka left him there; because he had already accomplished his task by bringing King Janaka to the border of Rathunupura. Therefore, he went to inform King Chandragati about it.

When King Chandragati heard the news of Janaka's arrival, he went to the temple before meeting Janaka.

King Janaka also descended from the tree, holding a sword in his hand, entered the city. Upon seeing the suvarnanirmita temple (temple made of gold), he began to think that the horse had done him a favour, allowing him to have the unique opportunity to visit such a magnificent temple. While he was still admiring the temple, suddenly he heard the sound of horses' hooves. When he peered outside and saw a king approaching with an army, King Janaka hid beneath the throne in the temple. However, upon witnessing the king being worshipped with devotion in the temple, his fear disappeared, and he emerged from beneath the throne.

Upon seeing the person emerge from beneath the throne suddenly, King Chandragati was momentarily unsettled, but soon regained composure and asked, "Who are you, and where do you come from?"

King Janaka replied, "I am the king of Mithila. A magical horse brought me here."

Upon recognizing King Janaka, King Chandragati honoured him. After exchanging pleasantries, he proposed the marriage of Princess Sita and Prabhamanadala to King Janaka.

Janaka humbly said, "I have considered giving her to Rama."

Chandragati asked, "Why have you decided that the girl should only be given to Rama?"

Janaka recounted the whole incident and said, "Some time ago, invaders attacked us. At that time, the humble yet mighty Rama and Laksmana protected me and my younger brother in that great battle, defeating all those barbarians, who were even invincible to gods. If those two brothers hadn't won against the invaders army, surely this earth would have been overrun by the invaders."

The king, Daśaratha, who is affectionate towards his subjects and endowed with all virtues, is enjoying pleasures akin to those of Indra himself in the palace with his two sons, who are beloved by the people. At this time, under the rule of the just king Daśaratha, not even the wind causes distress to the people, let alone other human beings.

In exchange for this favour, what favour should I do? Because of this worry, I couldn't sleep day and night. I, overwhelmed by great favour, considered myself incapable of reciprocating and felt as insignificant as grass. One day, upon seeing my youthful daughter, I decided to give her to Ramachandra.

Upon hearing this, the other present Vidyadharas began to criticise, saying, "Where are you, terrestrial beings, and where are we Vidyadharas? What comparison can there be between us, beings with strength, and terrestrial beings? So what if Rama captured the barbarians? Even petty humans can defeat them. You are wise; at this moment, associate with the chief of the flying Vidyadharas, leaving aside the insignificant Rama, who roams the earth."

Upon hearing this, the King Janaka fearlessly responded, "One cannot quench their thirst from a turbulent ocean. Sweet water from small wells can suffice for such tasks." Then, he continued, "And furthermore, even crows fly in the sky, so what?"

If Rama is a Bhumigocari, so what? How could the lineage of King Daśaratha, born in the Iksvaku dynasty of Rsabhadeva, be condemnable? Just like all Tirthamkaras, Cakravartis, Narayana, and Balabhadra, great personalities are also Bhumigocari.

The majesty of the virtues of Rama, the eldest son of King Daśaratha, who had four great queens and five hundred wives, is indescribable. Therefore, I will arrange my daughter's marriage to him.

When Janaka did not agree to conduct Sitä's marriage from Prabhamanqala and continued to praise Rama's strength, the Vidyadharas said, 'We will give you two bows named Sagaravarta and Bajravarta, which are protected by the gods. If Rama and Laksman can string these bows, then Sitä will be theirs; if not, then we will forcibly take Sitä.

King Janaka agreed to this condition under duress, but upon reaching Mithila, he became very worried. The queen also became very saddened by this news. Nevertheless, Janaka eventually announced the Svayamvara (ceremony in which the girl selects Groom for herself)

In the Svayamvara, many kings from various countries came, some of whom were frightened by the flames arising from around the bow, while others were scared of the serpents coiled around it. None dared to even approach the bow, let alone attempt to lift it.

In the end, Rama stepped forward towards the bow. As he approached, the fire ceased, and the serpents vanished. As soon as Rama raised and began to draw the bowstring, a terrifying sound echoed, causing fear in all present. Seeing this, Rama lowered the raised bow.

Laksmana raised the second bow. Seeing this, the Vidyadharas showered flowers and sounded drums.

Impressed by the valour of Laksmaga, Candravarddhana Vidyâdhara conducted a grand wedding ceremony of eighteen extremely intelligent maidens with Laksmaga. Also, the pânigrahana (Râma's palm-binding ceremony with Sîtâ) was conducted according to custom. Observing all of this, Bharata started contemplating, "Being the sons of the same father, why am I less powerful? Why don't I have the same strength as Râma and Laksmaga? Certainly, this must be the consequence of their past-life virtues."

Observing Bharata lost in contemplation, Kaikei, skilled in all arts, addressed Daśaratha, "Bharata appears somewhat troubled, lest he takes the vows. Therefore, let the marriage of Janaka's brother Kanaka's daughter be arranged with Bharata."

Following Daśaratha's request, King Janaka arranged another Svayamvara ceremony, where Svayamprabha, Kanaka's daughter, adorned Bharata with a garland, causing Bharata to become ensnared in the enchantment of her beauty.

After this, Rama, Laksmana, Bharata, and the rest returned to Ayodhaa, where they were warmly welcomed.

Story of Rama - Day Eight

On the eighth day, there was happiness and peace everywhere among the people. After the marriages of his sons, Daśaratha also began to spend his time in religious study and contemplation.

A few days later, as the astanhika festival approached, King Daśaratha observed an eight-day fast. Upon completion of the fast, he performed an excellent abhiśeka (consecration) of Lord Jinendra and worshipped Lord Jinendra with the entire family. Following the worship, the queens departed. Soon after, once all the rituals were completed, the king sent gamdhodaka (pacifying holy water from worship) to all the queens. Young women carried the gamdhodaka to the three queens, hence it quickly reached them. However, for Suprabha, gamdhodaka was sent through an aged khoja, therefore it did not arrive on time. Upon seeing that gamdhodaka did not come to her, Suprabha, feeling inferior and humiliated compared to the other queens, decided to commit suicide, and she ordered poison from the treasurer named Viśakha.

Upon returning from the temple, King Daśaratha did not see Suprabha among the three queens in the antahpura. To find out the reason, the king went to Suprabha's palace. At that moment, the treasurer named Višakha brought poison. Seeing the poison, the king said that the sorrow of death is the greatest sorrow. What kind of sorrow has arisen in you that you have accepted death as its solution? The queen replied, "The sorrow of humiliation. You sent Gamdhodaka to all the queens, but not to me." Before the king could say something, the aged khoja brought the Gamdhodaka. The queen applied the Gamdhodaka to her head.

The king angrily asked the aged khoja the reason for the delay. The khoja said, "I have not been negligent in bringing it. Is this not a fault of old age? Earlier, I could accomplish every task in moments, but now I cannot move without the support of a stick. It is due to the weakness of my body that I have been delayed. Therefore, do not be angry with me, knowing that my body is under the influence of old age."

Upon hearing this, King Daśaratha's mind became imbued with renunciation, and he began to ponder when the day would come for him to also accept the vow of renunciation like his venerable father and elder brother. I have dutifully governed the earth for a long time, enjoyed appropriate pleasures, raised brave and valiant sons, so what am I waiting for now? It is our dynasty's tradition that upon the sons being capable, our steadfast and valiant descendants, entrusting the kingdom's fortune to our sons, continue to reside in the forest for spiritual pursuits. Yet, why do I still feel incapable of walking in their footsteps? Thus contemplating, although King Daśaratha's attachment to pleasures diminished somewhat, due to attachment, he did not become capable of renouncing the household life. Thus, much time passed.

After some time, near Ayodhya, the Jain ascetic sarvabhutahita arrived with his congregation at a garden named Mahendrodaya. As the rainy season was approaching, they spent the Chaturmas (four months of rainy reason) there.

King Dasharatha, along with his family, would visit the ascetic monk daily to receive his teachings. In this manner, the rainy season passed and the autumn season arrived. King Dasharatha continued to listen to the spiritual teachings as before One night, an announcement echoed, "May King Janaka's son be victorious!" With this rapid victory cry, the residents of Ayodhya woke up. Upon hearing this Sitä began to cry, remembering her brother, who was kidnapped as soon as he was born. After being comforted by Rama, she fell silent and the next morning, she went to the Mahendra Garden.

When King Daśaratha set out for Muniraja's darshan in the morning, he was amazed to see the Vidhyadharas scattered all around the city. Upon reaching the Mahendra Garden, he witnessed the consecration ceremony of Vidhyadhara King Chandragati. When King Daśaratha sought to understand the reason for their renunciation, he learned that when Queen of King Janaka, Videha, was pregnant, a deity who was an enemy from a past life wished to kill the child. Thinking that the mother will suffer if he kills the child in the womb, he waited for the birth of the child. The queen gave birth to twins, a boy and a girl. Wishing to take revenge the deity stole the boy. As soon as the deity attempted to kill the child, his conscience awakened. Fearing the consequences of his sinful act, the deity adorned the child's ears with radiant earrings and left him on the earth.

The child illuminated by the earrings was picked up by Vidyadhara King Chandragati and given to his wife. As the queen had no sons, they declared him as their own. The child's birth was celebrated with great pomp and splendour. Due to the radiance of the earrings, he was named Prabhamandala, later renowned as Bhamandala.

Upon attaining youth, Bhamandala became captivated by the portrait of Sita shown by Narada. King Chandragati arranged for the abduction of King Janaka through the magical horse to solemnise Sita's engagement with Bhamandal. However, King Janaka was steadfast in his decision that "Sita will only be given to Rama". The Vidyadharas insisted on the condition of lifting the bow and holding a swayamvara. In that swayamvara, Sita chose Rama as her groom.

Later, when Bhamandal, who was unaware of Sitä marriage, found her absence unbearable after some time, he set aside his natural shyness and went to his father. He said, 'I have endured being without Sitä for a long time, but now her absence is unbearable. Why don't you make some effort?'

Then, Chandrayan, a Vidhyadhar, slowly spoke, 'We brought the girl's father here. We asked for the girl for you, but they had already decided to give her to Rama. We tried to convince him a lot, but he didn't agree. So, we thought a lot and put the condition of the bow. We thought that if Rama couldn't string the bow, then the girl would be yours. But Rama managed to string those divine bows and obtained the maiden. At this point, even the gods couldn't win the girl, so what to say about us, who were devoid of those bows? Moreover, even before the swayamvar, he couldn't have been forcibly defeated, because Daśanana's son-in-law, Raja Madhu, is Janak's friend. Daśanana is the ruler of the three worlds, and all the Vidhyadharas are subservient to him. How could we kidnap the daughter of King Janak, who had his (Raja Madhu's) support?

Hearing the tale of Sita's swayamvar, Bhamandala reflects that my birth as a Vidhyadhar is few-tul because, like ordinary humans, I couldn't obtain my beloved.

Thinking thus, with intense infatuation, he decided to conquer the Bhumigocariyom himself and bring the excellent maiden. And, prepared, he boarded a vimana (aircraft) and set off for Mithila via the aerial route. While on the way to Mithila, upon seeing the city of his past life, Bhamandala got jatismarana (reminded of his past life). Then he realised that the girl he is madly in love with is none other than his own real sister. Upon this realisation, he immediately returned to Rathunupura and narrated the entire sequence of events to King Chandragati.

When King Chandragati learned of this incident, contemplating the strangeness and transience of worldly affairs, he was imbued with renunciation, and he sought Jina diksa in the presence of Muniraja.

Upon learning that Bhamandal was King Janak's son, King Daśaratha promptly sent a letter through the sky-travelling Vidhyadhar to King Janak and met him with great affection. Even Sitä was filled with joy and excitement upon seeing her brother.

King Janaka gave the messenger his invaluable ornaments and immediately came to Ayodha with Videha to meet his estranged son.

After this, they all stayed in Ayodha for a month. Then, Bhamanada consulted everyone and handed over the kingdom of Mithila to Kanaka and himself went to Rathunupura with his parents.

A few days later, King Daśaratha went to visit the Jain monk. Hearing about his past lives from the monk's mouth, he got jatismarana (reminded of his past life) and he immediately made plans to take monastic vows and instructed his ministers to prepare for the coronation of his eldest son as the Mahamandalesvara. When asked for the reason by the ministers, he replied, "Now I want to cross the ocean of transmigration and go to Śivapuri. Therefore, I wish to perform asceticism without obstacles."

The news spread throughout the entire kingdom like a wildfire in the jungle. Both the wife and the subjects were saddened, but Bharata began preparations for initiation with his father. He thought to himself, "When Father is taking initiation, why should he worry about the kingdom? It is indeed difficult to break the bond of affection in all relationships. But what about me? I don't even need to ask anyone. Because when this impermanent body, the abode of diseases, is not mine, then how can those related to it be mine?"

Kaikei was perturbed by Bharata's sentiments, and she began contemplating ways to stop both her husband and son from going to the forest. At that moment, she remembered her boon and went to King Daśaratha.

Initially, the queen attempted to dissuade the king from taking the Munivrata (vow of abstinence), but the king remained firm in his resolve and said to Kaikei, "I will certainly observe the vow of abstinence, but ask for whatever else you desire."

The queen, with lowered eyes, said, "Bharata is willing to take initiation for Diksa with you, and without husband and son, my life is meaningless. Therefore, if you grant Bharata the kingdom, then..." Before Kaikei could continue, Daśaratha responded, "What's there to be shy about it? Whatever you say will be done." With this assurance, Daśaratha bid farewell to Kaikei and began to ponder, "Kaikei, is more affectionate to Rama than Bharata, what is she asking for today? Doesn't she understand that Bharata's coronation is only possible with Rama and Laksman's exile? While the elder brothers reside in the kingdom, how can the younger brother be crowned? She has shown more love to Rama than Bharata. She has only given birth to Bharata, but Rama has been nurtured by her. Will she be able to see her beloved son Rama go on exile? Or, being distressed in her concern to stop Bharata from going to the forest, she hasn't even thought about all this. I cannot give the command for Rama's exile, nor can I break my promise. So be it, whatever happens, now Rama himself will resolve this issue."

With this thought in mind, he called Rama and Laksmana and said to them, "Impressed by the valour of Queen Kaikei in all arts, I once gave her my word (to fulfil her one wish), which she then reserved (for the future). Now, she demands the kingdom for her son. If I do not give her the kingdom, Bharata will take Munidiksa, and Kaikei will lose her life due to grief for her son. My reputation will also be tarnished by breaking my word. On the other hand, this act goes against principles — how can I give the kingdom to the younger son leaving aside the elder one? And if I give the entire earth as kingdom to Bharata, where will you, who hold the supreme authority, go? I am unable to understand this. You are skilled, intelligent; therefore, you tell me the solution to escape from this sorrowful situation.

Hearing this, Ram respectfully replied, "Please keep your word. For the sake of your promise, I will find joy even in the forest, while a kingdom gained through the dishonour of breaking your word would be extremely sorrowful. A true son is one who brings honour to his father and protects him from sorrow. Therefore, I will ensure that you are not burdened by the grief of breaking your promise.

While this conversation was on between father and son, Bharata, who was eager to take initiation, started leaving the palace without saying anything to anyone. Seeing this, Bharata's queens began to lament. Upon hearing their cries, King Daśaratha affectionately stopped Bharata, embraced him, and said, "Now is not the time for you to go to the forest. You should rule; I will go to the forest. Enjoy the pleasures of the world for now, and then take initiation in old age. At present, fulfil your duties while living the household life."

Upon hearing this, Bharata respectfully said, "Father, death does not wait for anyone, whether young or old; therefore, I will adopt the monastic life immediately. Secondly, enjoying the pleasures of the world is few-tul, for there is no real happiness in it; the world is synonymous with sorrows. Yes, sometimes we mistake those lesser sorrows for happiness. As for striving for liberation while living the household life, oh father! If liberation can be attained while staying at home, then why are you yourself renouncing this kingdom? Since you are renouncing it, then why are you stopping me? Oh father! The true compassion of a father is to relieve his son from sorrow and approve of his austerity. Therefore, please relieve me from the sorrows of the world and approve of my austerity."

Upon hearing Bharata's logical responses, Father Daśaratha became emotional and said, "Oh child! You are noble and virtuous; you will surely attain liberation soon. Yet, you are the best among humble individuals; you have never disregarded my words. Then why are you now violating my command? Why are you allowing your mother to plunge into the abyss of sorrowful waters? A son's duty towards his parents is to prevent them from falling into the sea of grief. Therefore, rule the kingdom for a few days now, then do as you wish."

Before Bharata could say anything to his father, Rama held Bharata's hand and said in a sweet voice that 'whatever father is saying is indeed appropriate. Your condition right now is not suitable for austerity. With a fortunate son like you, it is not proper that a father's promise is broken and a mother is left bereft of life. For the sake of upholding father's words, we can even forsake our bodies; then what is the value of a kingdom? Just as I must relinquish the kingdom to fulfil the vow made by Father, similarly, you must rule to uphold the same vow. I am departing from this city, and I shall live by changing my appearance anywhere along the banks of a river, on a mountain, or in the forest; hence, no one will recognize me. Now, you rule peacefully.' Persuading Bharat in this manner, he (Rama) and Laksmana went to seek permission from their mother

Upon hearing about the exile from Rama, Kaušalya fainted. After some time, when she regained consciousness, she said, "Son! The only support for virtuous women is father, husband, and son. At this moment, my father is no more, my husband is taking ascetic vows, and if you also leave me and go away, how will I survive?"

Rama said, "Mother, I am not leaving you. I will always stay with you. But right now, it's not possible for you to come with me because the rugged and harsh terrain, mountains, and forests are not suitable for you to walk through. So, I will go southward, arrange a suitable place for you to stay, and then bring you there by means of transport." Persuading his mother thus, and bidding farewell to other mothers, he went to Sita's palace.

Even after much persuasion from Rama, determined Sita did not agree. Her only response was, "Wherever you stay, there I will also stay."

Seeing Rama, Sita, and Laksmana depart for the forest, their parents couldn't bear the sorrow. But skilled in providing solace, Rama and Laksmana pacified them, and they left the royal palace.

Upon seeing Rama leaving the city, the residents of Ayodhya were left in a state of confusion and dismay. Unable to comprehend the situation fully, some of them, driven by a sense of duty, started following him.

They were moving forward, walking behind Rama. As their pace increased, so did the intensity of their thoughts. They recalled moments from the past when they were engaged in preparing for Rama's coronation. Their eyes were filled with tears at the sight of the crown on Rama's head. However, fate had different plans. To uphold his father's words, Rama chose exile by entrusting the kingdom to his brother Bharata. Sitting on the throne was far from their minds; they were willing to go miles beyond the border of Ayodhya just to see their brother happy. "But we will go with Rama," they thought. However, upon hearing Rama's voice, their trance broke. Though Rama was urging them to return to Ayodhya, the people were not willing to leave his side.

Therefore, when night fell, Rama pretended to sleep, and once everyone had fallen asleep, he, along with Sita and Laksmana, moved ahead.

In the morning, upon not finding Sita, Rama, and Laksmana, everyone ran and caught up with them. They all thanked Sita and said, "It is because of you that we were able to find the company of Rama and Laksmana. If you hadn't walked slowly, could we have caught up with you?"

A little distance away, the river flowed with swift currents. Skilled in the art of crossing water, Rama held Sita's hand and, accompanied by Laksmana, crossed the river. However, the common folk couldn't overcome the rapid flow of water. Therefore, they helplessly watched them leave until they disappeared from sight.

After Rama's departure, many of those people accepted monkhood, while others observed the vows of lay followers and returned to Ayodha.

Upon hearing about the news of Rama from those who returned, Kaušalya and Sumitra urged King Daśaratha to bring Rama back. King Daśaratha had already become detached; therefore, he told the queens that the tran-zee-unt nature of the world was not under his control. If all actions were according to his will, then he would ensure the perpetual happiness of all beings; no one would suffer from birth, old age, or illness. However, various situations arise due to karma, and living beings experience the consequences accordingly. Therefore, wise individuals should not lament. Having renounced the kingdom and now fearful of the world, I will now undertake the vow of a monk. Saying this, Daśaratha performed Bharata's coronation ceremony according to the rules. He soothed the troubled minds of the queens after Rama's departure, and then went to Sarvabhutahita muni and accepted the vow of a monk.

The ascetic king Daśaratha spent his time in solitude, constantly engrossed in meditation and study. Enduring difficult circumstances and practising rigorous austerity, he passed his days. Some time later, he relinquished this body and ascended to the thirteenth heaven.

Story of Rama - Day Nine

“The individual who opened eyes to opulence, who only saw blossoms, what notion of sorrow could they grasp? Those who were never acquainted with hardship, raised in the cradle of affection since infancy, how would that Sitä bear the harshness of forest life now? What course of action has Räma chosen?” Kaikei mulled over these questions, profoundly distressed.

She contemplated that she had indeed endeavoured to prevent Bharata from going to the forest (to take vows), yet she never intended for Rama, Laksmana, and Sita's exile. She had never imagined that the consequence of the kingdom requested out of affection for the son will result in Rama and Laksmana's exile. When I quivered at the mere thought of my husband's and son's departure together for the forest, today, it's inconceivable to imagine the anguish of both sisters (Aparajita and Sumitra) upon their husband's renunciation and son's renunciation of home.

"No, no, it's not possible for me to stay happily with Bharata while they continue to lament. I do not desire such happiness. I'm not so selfish that for the sake of my son Bharata both elder sons and delicate Sitä have to wander from forest to forest. Even if Bharata decides to take the vow, let him do so; but Räma and Laksmana must be brought back."

In this way, with unwavering determination, Kaikei immediately went to Bharata and said, "Without Rama, Laksmana, and Sita, this kingdom, this palace feels desolate. Quickly go and stop them from proceeding further. I will follow you with the army, and together we will bring them back to Ayodha. They will never refuse my plea."

Riding swift horses through the jungle and crossing the river by boats, Bharat reached Ram within six days. Following behind in a chariot with the army, Kaikei also arrived there.

Together, they tried to convince Rama a lot, presenting many arguments to return to Ayodhya and describing the sorrows of both mothers, which Rama listened calmly.

Having witnessed everything, Kaikei finally said, "I withdraw the promise I made that led to your forest exile. Hence, proceed to Ayodha without any hesitation."

Upon hearing this, Rama responded with humility, "O mother! Returning to Ayodha for I would violate the promise I made to my father when he took vows for asceticism. It would be a disobedience of his command, resulting in dishonour to our esteemed lineage. However, if you so command, I shall accept it willingly." Hearing Rama's explanation, Kaikei remained silent, a gesture befitting; after all, which wife would wish to bring dishonour upon her husband's lineage?

With his mother's silent consent, Rama proceeded to perform Bharata's coronation on the spot, personally bestowing the crown in front of the gathered assembly before bidding him farewell.

Upon returning to Ayodha and ruling a kingdom devoid of enemies, Bharata began to govern happily, but his mind was not fully engaged in these activities. He conducted state affairs like a lotus detached from water.

Despite having hundreds of queens, he remained detached from them and spent his time engaged in studying spiritual scriptures. He was well-versed in various scriptures, knowledgeable about religion, and was very humble and devoted; Bharata generously gave appropriate donations to righteous ascetics, listening to their teachings. In this manner, leading a righteous life, with continuous inclination towards asceticism, Bharata pledged before Acharya Dyuti that he would observe the vow of monkhood as soon as he saw Rama returning from exile.

After bidding farewell to Bharata, Rama, Laksmana, and Sita proceeded to roam around and reached the hermitage of a sage. There, the ascetics honoured them appropriately and arranged a meal of fruits and other offerings, urging them to stay. However, when Rama reiterated his determination to move on, they cautioned him about a dense forest lying three miles ahead; therefore, he should not venture into that forest with delicate Sita. Despite their warnings, Rama remained resolute and continued into the forest. Sita, finding solace by Rama's side, viewed the supposedly daunting forest as serene.

Thus, continuing their journey, after four and a half months, they arrived at Avanti via Chitrakuta. Upon reaching the city, they were greatly surprised to find it deserted despite being adorned with fruits and flowers. As they contemplated this eerie emptiness, a destitute man approached them. When Rama inquired about the reason for the city's desolation, the man explained that in the city of Dashaangapur a powerful and cruel king Vajrakarna reigned since birth. One day, while hunting in the forest, he encountered the Jain ascetic, which calmed his mind, and he pledged before the ascetic that he would not bow before anyone other than Jinendradeva, Jinavani, and Jinaguru. He also took on the vows of a lay follower. This is apt because if even carnivorous animals, inherently hostile, abandon their cruelty before the non-possessive Digambara Jain ascetics, what can be said of humans?

Upon returning to the palace, Vajrakarna was worried, thinking, "I am just a servant of King Simhodara of Ujjayini. It is mandatory to pay respects to him. If I don't pay respects, I will face punishment. By paying respects, I also don't want to break my vow. Now, what should I do?" After much contemplation, he got a statue of Munisuvratanatha made in a ring and wore it on his right hand. While paying respects to Simhodara, he kept that ring forward. One day, this secret was revealed to King Simhodara by someone. Then, angered by this, Simhodara planned to kill King Vajrakarna. Therefore, he called King Vajrakarna to meet him under the pretext of a meeting.

Unaware of Simhodara's deceit, Vajrakarna was on his way to meet the king. On his journey, a man named Vidyudamga warned him saying, "O King! approach King Simhodara only if you have become indifferent to the body and pleasures; otherwise not. He summons you for execution due to the transgression of failing to pay him homage."

Overconfident in Simhodara, Vajrakarna thinks that this conspiracy has been devised by some enemy to create a rift between him and Simhodara. Thus, to verify the truth, King Vajrakarna asked the man, "How did you come to know of this secret? If you are a follower of King Singhodar, why do you want to reveal this secret to me? I haven't done any favours for you, and furthermore, I don't even know you?"

Then the person narrated his story, saying, "I was infatuated with a prostitute in Ujjayini. One day, seeing the queen's earrings she became enamoured with them and expressed to me her desire to wear them. With the intention of fulfilling my beloved's wish, I went to the queen's chamber in the palace to steal the earrings. At that time, the king and queen were awake and conversing with each other. The queen repeatedly asked the king the reason for his anxiety. Then, at the queen's insistence, the king said, "Until I do not kill King Vajrakarna, who refuses to pay homage, I cannot have peace or sleep; because just as one who is anxious about debt, whose wife has fallen for another man, who is afraid of the sorrows of the world, and who cannot defeat his enemy, loses sleep, similarly, one who is burning with insult, also loses sleep. Therefore, if I do not kill Vajrakarna, who refuses to salute, then what worth do I get from my life devoid of valour?"

Having narrated his story, the man addressed King Vajrakarna, saying, "Behold, even King Simhodara's army is advancing from the front. If it was not with the thought of killing you then what purpose would the army serve? Knowing that you have renounced violent deeds and adopted the vows of a lay follower, I am very pleased. Therefore, abandoning any thought of thievery, I have come to warn you."

Observing the swiftly approaching army, King Vajrakarna trusted Vidhyudamga's warning. Together with Vidhyudamga, he went back to his palace and hid.

Upon seeing this, an enraged Simhodara, attacked Vajrakarn, but his army couldn't breach Vajrakarna's impregnable fortress. Frustrated, in order to vent his anger, Simhodara set fire to the entire village outside. In that fire, all my belongings were also burned. Therefore, now my wife has sent me to retrieve possessions from the ravaged houses.

Upon hearing this, to alleviate the poverty of that poor traveller, Rama gave him his jewel-encrusted golden necklace, which, when sold, relieved the poverty of that impoverished person.

After this, Laksmana left Râma and Sitä in the shrine of Chandraprabha while he went near the fortress of King Vajrakarna to arrange for their meal. Being strangers, Vajrakarna did not permit him to enter. However, when King Vajrakarna learned that an outsider had come for a meal, but, knowing the trickery of enemies, his attendants did not allow him inside, he respectfully invited the stranger inside and asked him to enjoy the delicious meal. However, Laksmana refused to eat and said, "My brother and sister-in-law are in the Chandraprabha temple; without them, I won't eat." Upon hearing this, Vajrakarn arranged for his attendants to send a lavish meal to the Chandraprabha temple.

Upon hearing Laksmama's account of King Vajrakarna's respectful treatment without , Râma and Sitä remarked, "Vajrakarna has shown us great honour without knowing our true identities, akin to how a son-in-law would be treated. Therefore, it is only fitting that we assist him in return. Laksmama, you're very powerful and skilled in all tasks. You should proceed and, as you see fit, liberate Vajrakarna from Simhodara. Simhodara is incredibly powerful, to the extent that even Bharata cannot defeat him. How then can Vajrakarna's control him?

Following Rama's directive, Laksmana approached Simhodara as an envoy of Bharata and said, "King Bharata, a ruler esteemed for his noble virtues, commands you to end animosity towards King Vajrakarana."

Upon hearing this, Simhodara responded, "Convey to King Bharata of Ayodhya from my side that servants devoid of humbleness are taught to be humble through the efforts of their masters. Wherein lies your objection? Vajrakarna is wicked, arrogant, and lacks humility. His faults shall be corrected through punishment or death. Thus, I shall handle the situation as I see fit. I advise you to remain silent on this matter and refrain from interference."

Enraged by Simhodara's harsh retort, Laksmana, though seething with anger, restrained himself from launching an attack. However, driven by his unwavering pride, Simhodara, who held no regard for anyone, commanded his soldiers to engage in combat. In a swift display of skill and prowess, Laksmana single-handedly vanquished the entire army within moments, leaving Simhodara and his forces shattered. Witnessing this, Simhodara himself, along with his army, attacked with full force. But Laksmana with his agility and valour defeated the army, took Simhodara captive and started taking him to Râma. Seeing this, Simhodara's wife pleaded with Laksmana to forgive him. To this Laksmana said that they would release him after taking him to Chandraprabha temple.

When Laksmana brought Simhodara before Râma, Râma summoned Vajrakarna and facilitated their friendship. Thereafter, equally divided all the wealth and kingdom between Simhodara and Vajrakarna.

Grateful to Rama and Laksmana, Vajrakarana praised them greatly and arranged the engagement of his eight daughters with Laksmana. Likewise, other kings, including Simhodara, also arranged for the engagement of their three hundred daughters with Laksmana.

When all the kings began to find an auspicious time for the weddings, Laksmana said, "I will only marry once I have established a kingdom through the might of my arms, and then I will also call my mothers." Râma concurred with Laksmana's decision, stating, "We do not have a permanent abode as yet. Crossing the lands of Bharata's kingdom, akin to paradise, we will settle near Malayagirî or Daksîna Samruda. Then, one of us will definitely go to Ayodhâ to fetch our mothers. At that time we will also take your daughters." However, all the kings began to plead with Râma and Laksmâna to stay there, trying to stop them from moving forward. Therefore, silently, in the middle of the night, Râma left that place with Sita and Laksmâna, and proceeded ahead.

In the morning, when the kings and the people arrived at the temple, they were very saddened not to see Lord Rama there and started awaiting his return.

While wandering, they arrived at a forest near a village called Kumvara. When Laksmana approached a nearby lake to fetch water, Princess Kalyanamala, disguised as prince, saw him and became enchanted with his looks. Therefore, she sent one of her attendants to summon Laksmana to her camp.

Eager to know about Laksmana's lineage, clan, etcetera Kalyanamala immediately began a conversation with him. In reply, Laksmana said, "First, let me take food and provisions to my brother and sister-in-law. Then, with their permission, I will have a relaxed conversation with you."

Upon hearing this, Kalyanamala sent a messenger to also bring Rama and Sita, and she also sent a swift messenger to procure all the necessary ingredients to cook and got a meal prepared.

Kalyanamala provided Rama, Laksmana, and Sita with appropriate seating arrangements and showed them utmost respect. She fed them, dismissed all her servants and issued strict orders that no one should be allowed inside. She warned that anyone who entered would be personally killed by her.

After everyone left, Kalyanamala discarded her disguise as a prince and unveiled her true form before Rama, Laksmana, and Sita. Laksmana, too, was entranced by her remarkable beauty, unable to tear his gaze away, he stared at her with fascination.

When Rama inquired about the reason for staying disguised as a boy, Kalyanamala explained that while she was still in the womb, her father, Balakhilya, was captured and imprisoned by the king of the Mlechcha. Her father served King Simhodara. Therefore the king declared that any child born to Balakhilya's queen in his absence would be the rightful heir to the kingdom. However, upon my birth as a daughter instead of a son, fearing the loss of the kingdom, my mother and Subuddhi, the minister, together presented me before the public as a son. Since then, I have been brought up and raised as a prince.

The Mlechcha king is extremely powerful, and King Simhodara is not capable of fighting him. Therefore, he cannot help me in rescuing my father. My father is currently in great distress. Whatever wealth and grain is produced in this country, is all sent to the Mlechcha king who protects the fort."

Upon hearing Kalyanamala's words and witnessing her profound sorrow, Laksmana spoke, saying, "O fair maiden! Abandon your grief and patiently wait for a few more days while ruling in the guise of a man. Soon your father will be released because subduing the barbarian king is not a difficult task."

Touched by Laksmaga's words, Kalyanamala spent three days with him happily.

At night, when Kalyanamala was asleep, Rama, Laksmana, and Sita quietly left from there. On waking up, when she did not find Rama and others, Kalyanamala became very sad. But in the end she composed herself, disguised herself as prince and returned to the city.

When Rama, Laksmana, and Sita arrived at the dense forests of the Vindhya mountain range after crossing the Narmada river, they encountered the leader of the Mlechcha, who Laksmana defeated and released the kings he had imprisoned, including Kalyanamala's father, Balakhilya.

When Balakhilya's arrived in his city, the residents welcomed him warmly. Kalyanamala also resumed her true form. The people were astonished to see her as a princess. In this way, while saving the distressed from the wicked, Rama and Laksmana, with Sita, continued their journey in the dense darkness of the night.

The Story of Rama - Day Ten

While walking, Sitäji got tired. Her mouth dried up due to thirst. Sitäji was consoled by Rama-Laksmana, who took her to a close by village, where at the house of Kapila Brahmana their fatigue was relieved by the cold water given by his wife. The Brahmani was about to show them some respect and hospitality, when her husband, Kapila Brahmana arrives carrying a load of wood on his head and, upon seeing Rama and others being honoured, became very angry. He insulted Rama and others and compelled them to leave the house. Unable to bear the insult of his brother and sister-in-law, when Laksmana was about to kill Brahmana, Rama and Sitä pacified him.

As they were leaving the Brahmani's house and heading towards the jungle, it started raining heavily so they took shelter under a banyan tree. The inhabitant of that banyan tree, a yaksaraja, using his divine knowledge, recognized them as Balabhadra and Narayana and constructed a splendid city to accommodate them.

When that very Kapila Brahmana comes to the jungle in the morning to cut wood, he is astonished to see a magnificent city instead of the jungle. Then, he comes to witness the splendour of the city along with his wife. There, he visits the Jain temple and listens to the teachings of the Jain monk seated in the temple. After adopting the vows of a lay follower, when he reaches the royal court, he becomes fearful and starts to flee upon seeing Laksmana. Upon receiving reassurance from Rama, he sits down calmly and praises Rama. Rama bestows boundless wealth upon him, alleviating his poverty. Experiencing kindness in return for his misconduct, the Brahmana feels deeply ashamed and ultimately hands over the responsibilities of household life to his wife before taking the vows of Jain asceticism.

After the rainy season had passed, when Rama began to depart from the magnificent city constructed by that Yaksa, the Yaksa made numerous attempts to stop him, but he was unsuccessful in halting Rama. Then, the Yaksa gifted Rama the marvellous necklace named Svayamprabha, Laksmana was bestowed with sparkling earrings, and Sita was presented with the auspicious necklace and a divine lyre. After this, they left from there, and then the Yaksa also dissolved the city.

While wandering, Rama, Laksmana, and Sita reached the forest near the city of Vaijayantapura and it was night. Rama and Sita fell asleep, but due to the fragrance coming from the forest, Laksmana couldn't sleep. Attracted by this fragrance, Laksmana got up and started walking towards it. After going a little further, he saw a beautiful maiden. Upon seeing her, Laksmana began to think that perhaps in the middle of the night, this maiden has come here out of despair, intending to commit suicide, or maybe she has come to perform penance to fulfill her desires. Whatever the case may be, I will follow her and see what she is doing.

Thus, he began to follow her. When the maiden stopped, Laksmana hid behind a tree. The maiden approached the same tree and said, "O tree! If Laksmana happens to come wandering in the forest, then you must convey my feelings of separation to him and tell him that Vanamala, the princess of Vaijayantapura, has been fond of his virtues since childhood. She desires to marry him. Her father, Prthvidhara, had no objection to this, but when King Prthvidhara heard about his departure to the forest, leaving aside the hope of meeting Laksmana, he arranged Vanamala's engagement elsewhere. Vanamala considered death preferable to marrying anyone other than Laksmana. She made an excuse to her father about completing a vow, took a plate of flowers, and came into the forest, where she committed suicide". As soon as Vanamala began to hang herself, Laksmana came forward and stopped her from this heinous act.

Suddenly, upon seeing the person who had come as a lifesaver, Vanamala was initially frightened. Then, recognizing Laksmana from his features, Vanamala garlanded him.

Upon waking, when Rama did not see Laksmana nearby, he became anxious and began to call out loudly, "Hey brother Laksmana! Where are you?"

Upon hearing his brother's voice, Laksmana along with Vanamala, approached to where his brother and sister-in-law were.

At the same time Vanamala's companions came into the forest with soldiers to search for her. Seeing the princess with Laksmana in the forest, they were pleased and went to the king, informing him, "Your son-in-law Laksmana is near the city." Delighted with this information, the king rewarded them and brought Rama, Laksmana, and Sita with respect to the city, where everyone began to live joyfully.

One day, they were sitting in the royal court with King Prthvidhara when the messenger of Nandavarta, the ruler of Mahaprabal Parakrama, Ativirya, arrived. He handed over Ativirya's letter to the king, which stated, "I am attacking Bharata, the king of Ayodhya, with full force. Therefore, I am awaiting your arrival."

When Rama inquired about the reason for the opposition of Bharata and King Ativirya, the messenger explained that King Ativirya had sent an envoy to Bharata to accept his sovereignty, but Shatrughna insulted the envoy and drove him away. Therefore, King Ativirya wants to attack them and bring them under his control.

At Rama's gesture, King Prthvidhara assured the messenger and sent him off. After consulting with the king, Rama set out towards Ativirya's capital with Prthvidhara's sons.

Upon reaching the temple near Ativirya's capital, Rama privately tells Laksmana due to immaturity of Satrughna, he has launched a surprise attack on Ativirya's soldiers in the dark of night, killing many valiant warriors who were deep in sleep, and even stealing their elephants, etcetera Hence, it is natural for Ativirya to react. Although Ativirya cannot defeat Bharata in battle, still Bharata has come from Ayodhya for war, and he has set up his camp nearby. Therefore, we should assist Bharata in such a way that he remains unaware of our presence, because we are in exile and it is inappropriate for us to reveal ourselves.

After deep contemplation, Sita left and made her way to Aryika Varadharma. There, disguised as a dancer, she entered the court of King Ativirya. Utilising her unmatched musical skills and captivating dance performance, she ensnared the audience and held them spellbound. Upon witnessing the gathered crowd, the dancer admonished, "The campaign you're waging against Bharata is the reason for your downfall; therefore, if you wish to survive, pay homage to Bharata.

Upon hearing criticism against himself and praise for Bharata, Ativirya became furious and attempted to attack the dancers with his sword. However, Laksmana, disguised as a dancer, skillfully disarmed him, striking fear into the hearts of all the kings and leading to the capture of Ativirya alive. Witnessing this scene, the kings were left to ponder the strength of Bharata's influence, evident from the prowess of his dancer. Consequently, they silently acquiesced to Bharata's authority.

Rama and Laksmana, having captured Ativirya, brought him before Sita. Witnessing his distressed state, Sita, overcome with compassion, implored him for forgiveness. Laksmana then unfastened his bonds and suggested that he return to his former rulership. However, Ativirya declined the offer of kingship and chose to seek initiation from Śrutadhara Muniraja.

Following this, Rama bestowed the kingdom upon Ativirya's son, Vijayaratha facilitated the marriage of his younger sister, Ratnamala, with Laksmana, and the marriage of his elder sister, Vijayasundari, with Rama. Upon concluding these affairs, Rama and Laksmana paid reverence to Jinendra and journeyed back to King Prthvidhara.

When King Bharata and Satrughna learned of the news that King Ativirya had renounced the world and taken initiation due to being apprehended by the dancers, Satrughna began to mock them, but Bharata stopped him and said, "Where is such capability found in women? Surely, this action has been performed by a devoted goddess of Jina's governance. King Ativirya is commendable, as he has been inspired by those dancers and has progressed on the path to liberation. Let us go, behold him, and express our gratitude."

Rama and Laksmana spent some time comfortably at King Prthvidhara's place. Then, as they began to move forward from there, Vanamala made many attempts to stop them. However, they convinced her, and they departed in the middle of the night.

While journeying, feeling tired, they set up camp near a town named Ksemamjali. Laksmana, following Râma's command, went into the town to arrange for food and water. In the town, he heard from people that the princess, Jitapadmâ, was excessively strict. She doesn't even like the sight of gods, so one can imagine her feelings about humans. No one can even utter a masculine word in her presence. Her father had pledged that only someone who could withstand his power could marry his daughter.

Laksmana, curious to see the princess, went to the royal palace and introduced himself as a servant of Bharata. He expressed his desire to see their daughter, stating his intention to break her pride. Therefore, release all five powers simultaneously.

Sitting in the balcony, Jitapadma was captivated by Laksmana's appearance. Upon fearing his death, through gestures, she began to discourage him from receiving the power blows. Laksmana reassured her through gestures.

As soon as the king aimed his power at Laksmana, he grasped the first power in his right hand, the second in his left hand, the third in his right arm, the fourth in his left arm, and caught the fifth one with his mouth.

Upon seeing this, the townsfolk rejoiced. Jitapadma placed a garland around Laksmana's neck. When the king discussed the matter of accepting the garland, Laksmana said, "My brother and sister-in-law are in the nearby forest; with their permission, we can proceed with the ceremony." Upon hearing this, the king, along with his army, went to Rama and Sita.

Sitä felt fearful upon hearing the sound of the approaching army and rising dust. She said to Rama, "Perhaps Laksmana has caused some trouble; hence, the king is coming with the army." But on seeing the dancing women, Sitä relaxed.

With the permission of Rama and Sita, the marriage of Laksmana and Jitatpadma was solemnised according to customs. After staying with the king for a few days, they continued their journey forward. Wherever they went, they found food and other provisions readily available.

As they proceeded further and reached the mountain named Vamśadhara, they saw the people of the town fleeing the city in fear. Upon inquiring, they learned that some evil deity plays there at night, causing various terrifying sounds. Therefore, the townsfolk would leave at night and return at dawn. Hearing this, Sita expressed her desire to accompany the townsfolk. Rama stayed behind to investigate the cause. Upon reaching the mountain, they saw two Jain monks deeply engrossed in meditation. Just then, a terrifying sound echoed, and a demon appeared. In an instant, the illusory serpent and other creatures started clinging to the monks' bodies. These were removed by Rama.

Upon witnessing this, the enraged demon unleashed a terrifying blaze of fire, released dreadful wild animals, and began to perform numerous heart-wrenching actions. To save the Munis from these threats, Rama lifted his bow. Upon hearing the sound of the bow being raised and with the help of his limited precognition, the demon recognized Rama and Laksmana as Balabhadra and Narayana respectively. Realising their power, he fled. At the same time, both these revered Munis, namely Deshabhusana and Kulabhusana, attained omniscience. The divine beings of the fourfold assembly came and reverently worshipped the omniscient ones and listened to their religious discourses.

In this Dharma Sabha (religious assembly), the father of Deshabhusana and Kulabhusana, Garunendra, was also present. He said to Ramacandraji, "You have protected them from the demon; therefore, I am extremely pleased with you. Ask for whatever you desire." Rama replied, "You are the lord of the devas (celestial beings), so whenever we encounter adversity, please assist us." Garunendra said, "I will remain by your side whenever you need me."

Many individuals listened to the teachings of Kevali (omniscient) and agreed to abide by the vow of renunciation. Some chose to adhere to the disciple's practices, while others made additional commitments based on their strengths.

Upon hearing from Kevali that “Rama was tadbhava moksagami (one whose liberation is bound to happen in the same life)” everyone offered salutations to Rama. King Suraprabha of Vanshsthala requested them to accompany him to the city. When Rama did not go with them, they settled the city on the same mountain. There, thousands of temples of Jinendra Deva were built by the command of Rama.

After living comfortably in this city for some time, one day Rama said to Lakshman, "We have spent a lot of time contentedly on this mountain. We should move forward from here because being engrossed in the best service provided by the king, if we stay here, our intended task will be ruined. It is said that beyond the Karnarava river lies the Dandaka forest, where it is difficult for earth-dwellers to reach. There are no settlements around that dreadful forest, and even Bharata's command does not reach there. Therefore, we will build homes in some beautiful land or by the seaside and bring our mothers there."

In this way, they took leave from the king of Vanshsthala, but the king and the citizens of the city went along with them. After much persuasion from Rama and Lakshmanany, they reluctantly returned with heavy hearts.

Eager to see the Southern Ocean, they crossed many cities, villages, and countries and reached the banks of the daunting Karnarava river near the Dandaka forest. There, they prepared food by gathering ripe fruits and other edible items from the trees. They were ready to provide food to the ascetics.

Some time later, two carana rddhidhari Jain ascetics (ascetics who can travel in sky)) who had taken the vow to dwell only in forests, arrived. They were given alms by Rama, Lakshman, and Sita as per the tradition. After eating the alms offered by the ascetics, five miracles happened and there was a shower of jewels.

Upon seeing the muni empowered with three types of knowledge, taking ahara (food given to munis with specific rituals), a vulture fell at the feet of one muni. Due to the touch of his feet, the vulture's body became like gold, and its beak, legs, and other parts became like jewels. Despite Rama's repeated attempts to shoo it away, when it did not move, he asked the muni the reason for its behaviour.

The muni (ascetic) said that seeing us reminded it of its previous life; therefore, it came to our feet. The muni gave the bird the vows of a lay follower and then proceeded on their way.

Sitä began to take care of that bird. Seeing the feathers shining with jewels, Rama named it Jatayu. After a few days, Jatayu became very attached to all of them.

Slowly wandering, resting intermittently, they reached the central part of the Dandaka forest. There, making a hut, Rama told Laksmana, "Now you go and bring our mothers here." "No, no, you stay here with Sita and Jatayu; I will bring the mothers myself." "Alright, let them stay here for now; we will bring them after the monsoon season because during monsoon the rivers swell a lot, the earth is filled with mud, and many creatures are born; hence the wise do not travel during this weather." In this way, they peacefully spent four months.

The Story of Rama - Day Eleven

The monsoon season had passed. The weather was pleasant. A cool breeze was blowing gently. Therefore, taking Rama's permission, Laksmana set out for a walk. As he walked, a captivating fragrance wafted in. His steps naturally led towards that wonderful fragrance. As he proceeded further, he noticed a sword hanging in the bamboo thicket. It was emanating the same wonderful fragrance, and in its light, the bamboo nodes were glowing. Curiously, Laksmana lifted the sword and to ascertain its sharpness, he ran it against the bamboo node. With its swift edge, the sword not only cut through the bamboo but also split Sambuka, who was seated inside the bamboo. Seeing the blood on the sword, he realised his mistake. But, "What's the point of regretting now when the birds have already eaten the field's crops."

To inform Ram about this, he took the sword and prepared to go to him.

As Sambuka died, thousands of divine guardians of the sword, upon seeing the sword in Laksmana's hand, exclaimed, "You are our master."

Upon noticing the delay in Laksmana's return, Râma grew anxious and instructed Jatayu, "Find out Laksmana's whereabouts and bring him back." Just then, Sita remarked, "he is coming back with a remarkable dagger in hand." As he approached, he narrated all the news to Râma, from beginning to end. Upon hearing this, Râma solemnly stated, "The consequence of harming a human with the five senses will have to be faced by us. And as for the killing of a living being of the plant kingdom, you must also perform penance."

Plants are also living beings, they also feel the pain, not only do they suffer from being cut and split, but they also die. Unaware of their suffering, we remain indifferent and constantly strive to fulfil our tran-zee-unt curiosities and desires by continuously breaking them. This is not a good thing.

They were in the middle of the conversation when suddenly they heard the sound of a woman crying. Upon hearing the voice, all three came out, and Sita asked the woman the reason for her crying. The woman said, "I have no parents. I have been wandering alone in the forest for many days. Today, I have been blessed with your sight due to destruction of my sinful deeds. Let death embrace me, but if anyone among you chooses to embrace me before that, it would be better."

Lost in the event that had happened a while ago and entangled in their own problems, the two brothers remained silent. Seeing them both indifferent, the woman left from there.

Feeling dejected she thinks, “I, Chandranakha, the sister of the emperor Daśanana, the wife of the mighty Kharadusna, forgetting my sorrow, had come to embrace them, but they insulted me. Now I will retaliate for this”.

After Chandranakha left, captivated by her beauty, Lakshman thought that, entangled in his own problems, he had rejected that beautiful woman in vain. Where do I search for that deer-eyed maiden now? Where will I find that beauty? Who was she? Thus, entangled in numerous options and eager to attain that beauty, Lakshman set out into the forest under the pretext of some other task to find her.

Rama-Laksmana's refusal insulted Candranakha, who, deeply aggrieved, went before her husband and wept bitterly.

Even after much searching, when he couldn't find the whereabouts of that beautiful woman, he returned dejectedly.

Seeing her dishevelled hair and torn clothes, Kharadusana asked the reason for her pitiable condition. Candranakha, narrating the sequence of events, explained that just like every day, when she arrived with food for her son Sambuka, she saw from a distance a heap of bamboo, under which Sambuka had attained the celestial sword after twelve years of penance. Upon approaching closer and seeing her son's head severed, she lost consciousness for a while. Upon regaining consciousness, when she went to avenge her son's death, that person treated her unjustly and subjected her to this ordeal. She had struggled greatly to preserve her dignity.

Upon hearing this, Kharadusana became furious and immediately prepared to confront them. At that moment, his ministers advised that anyone who possesses the celestial sword of Suryahraasa cannot be an ordinary person. Therefore, it would not be appropriate to go there alone. Hence, they sent a message to Daśanana for assistance.

Upon the advice of his ministers, Kharadusna swiftly send a powerful messenger to inform Daśanana. Then, reflecting upon himself, he realised the disdain of his valour, which sought the desires of other aides. "Of what use is that arm of mine, which seeks the assistance of it's other arm?" In this manner, intoxicated by his own power and disregarding his enemy, Kharadusna began to march alone towards him through the sky route. Upon witnessing his readiness for battle, fourteen thousand allies also joined him.

Upon hearing the sound of approaching army, Rama inferred that either the relatives of the one Laksmana had slain had arrived or that the woman had sent her kinsmen to cause them suffering. Regardless of the situation, it was inappropriate to overlook the approaching threat; thus, they prepared to confront the enemy. Observing their departure, Laksmana intervened, asking, "Why trouble yourself unnecessarily? If I find myself in trouble, I will roar like a lion, and then you can come to my assistance."

Saying this much, Laksmana, armed and equipped with weapons, set out for battle.

The Vidyadharas stationed in the sky began their attack on Laksmana with various weapons such as arrows, discs, and spears. However, Laksmana swiftly intercepted them with his own arrows. Thus, a fierce battle ensued between Laksmana and Kharadusna's army.

Upon hearing the news of Sambuka's demise from his messenger, enraged Daśanana, swiftly boarded the Pushpaka vimana to rush to aid his sister in Dandakavana.

Upon entering Dandakavana, Daśanana laid eyes on an exceptionally beautiful woman. Seeing her form, desire stirred within Daśanana's heart, and his anger, born from Sambuka's demise, vanished. He began to think that before anyone could find out about his arrival, he should take this beautiful woman away. Therefore, he inquired about the woman through Avalokani Vidya. Avalokani Vidya revealed her name and lineage, stating that she was Rama's wife, and Laksmana, Rama's brother who was going to fight Kharadusana, had asked Rama to come to his aid when he roared like a lion.

Having gathered all this information, Dašanana thinks that even Kharadusna, extremely enraged due to the loss of his son, is invincible against the enemy forces. Therefore, there are only two individuals here whom he can defeat effortlessly with his power and weapons. Thus, there is no special need for him here. Now, he decides to devise a plan to obtain Sita. Consequently, while the fierce battle between Kharadusna and Laksmana was underway, Dašanana performed an artificial roar, shouting, "O Rama! O Rama!" Hearing this, distressed Rama left Sita under the protection of Jatayu and went to assist Laksmana.

As soon as Rama departed, Daśanana began to carry Sita away. At that moment, Jatayu attacked Daśanana with his wings and claws. Seeing an obstacle in his desired action, enraged Daśanana angrily severed the wings of the bird, causing it to fall unconscious on the ground. Daśanana then placed Sita in the Pushpaka vimana and proceeded towards the direction of Lanka.

Upon seeing Jatayu on the verge of death and realising that she herself was being abducted, Sita began to lament.

Upon witnessing Sitä's lamentation, Daśanana, with a somewhat indifferent mind, thinks, 'What purpose do I have with a woman who is attached to someone else? Should I kill her? No, no; it is not appropriate for me to murder a woman. Then what should I do?' Various such options tormented him. Ultimately, he thinks, 'This woman, influenced by my wealth, will start loving me in just a few days; therefore, I should await her satisfaction.'

Sitä repeatedly calls out, "Hey, brother Bhamandala! Save me! Hey Laksmana, where are you? This evil one is taking me away from my husband."

While travelling through the sky path, Ratnajati, the Vidyadhara, heard this pitiful cry of Sita. Upon realising her to be the sister of his master, Bhamanadala, he started attempting to rescue her. In order to escape from the battle, Daśanana deprived him of his power. The power-deprived Ratnajati fell from the sky to the earth and began to spend his life by eating fruits on the mountain there.

When Rama reached the battlefield to assist Laksmana, Laksmana was astonished and he inquired, "Why have you come here leaving Sita alone?" Upon Rama's mention of a roar heard, concerned Laksmana commented, "This must be a ploy of the enemy. I did not make any such roar. You should hurry to sister-in-law." Upon hearing this, anxious Rama promptly reached the cottage, but the unfortunate event had already transpired; Sita was not there, and Jatayu lay on his deathbed.

First, Rama recited the namokaramamtra to Jatayu. Jatayu, attained samadhimarana, and was born in heaven (svarga deva or celestial being). Rama thereafter began searching for Sita

In the forest of Dandaka, amidst the battle between Laksmaga and Kharadüsasa, there, in search of a worthy and valiant companion eager for revenge against Kharadüsasa, Virâdhita wandered. Observing Laksmaga confronting Kharadüsasa alone with his army, deeming Laksmasa as an eminent man and recognizing it as a prime opportunity for retribution against Kharadüsasa, he approached Laksmasa with his army and instructed, "You deal with Kharadüsasa, I shall attend to the army."

With the assistance of Viradhita, Laksmana swiftly vanquished Kharadusna and bestowed upon him (Viradhita) the kingdom of his Patal Lanka.

As the battle came to an end, upon reaching the hermitage, Laksmana found Râma engulfed in sorrow with Sitä nowhere in sight. When Râma was already distressed upon hearing about Sitä's abduction and Jatayu's demise, suddenly they heard the sound of an approaching army, causing Râma great concern. Laksmana clarified that it wasn't an enemy army but rather the forces of King Candrodara's son, Virâdhita. He has been a great ally in the battle, aiding in our swift victory over the enemy. Now, he is coming to meet you with goodwill and strength.

After discussing well-being, Laksmana said to Virâdhita, 'Someone wicked has deceitfully abducted my elder brother's wife Sitä. Therefore, if Râma were to give up his life due to her separation, then I will also enter into the fire. Hence, you must find a solution to this matter.'

Without delay, Viradhita spurred his attendant vidyadharas into the pursuit of Sita, only to have them all return disheartened.

When Sitä was not found nearby, Viradhita advised Rama and Laksmana to accompany him to Patal Lanka. He suggested, "We will continue the search for Sitä from there. It is not advisable to linger here any longer, as news of the death of Kharadusana might prompt their close ally, Kiskimidhadhipati Sugriva, Indrajita, Bhanukarpana, Hanumana, and others, to attack us. The city of beauty, adorned Patal Lanka, situated beneath the caves of the Dandaka mountain, can only be accessed by vidyadharas who traverse the sky. It is extremely difficult for those devoid of knowledge to enter. It is not easy for enemies to breach it naturally. Therefore, we should proceed there safely to search for Sitä.

Rama and Laksmana also found this course of action appropriate. Therefore, they all proceeded towards Patal Lanka. Upon their arrival, Kharadusna's younger son, accompanied by his mother, went to his uncle Daśanana, seeing them coming.

Dašanana tempted Sita with the prospect of becoming his queen in Lanka; he frightened her with illusory serpents, scorpions, and other terrifying creatures. Despite inflicting numerous hardships, he resorted to all strategies of persuasion—enticement, coercion, punishment, and division—yet Sita neither succumbed to fear and sought refuge in Dašanan nor could she be swayed by the lure of wealth and riches. A woman's heart is won by love, not by force. No one can make her their own by keeping her in chains.

While in Dašanana's captivity, Sita vowed that until news of her husband's well-being reached her, she would abstain from food and water.

Upon Daśanana's return to his palace, he was informed of Kharadusna's demise. Comforting his grieving sister and instilling patience within her, he declared, "I shall swiftly take revenge for this," and then retreated to his chamber, absorbed in his thoughts.

Seeing Daśanana's sadness, Mandodari remarked, "Never before have I seen you so sorrowful at someone's death. But today, why are you so sad, so restless upon hearing of Kharadusna's demise? Are you worried about the power of the one who killed Kharadusna?"

Dašanan responded, "No, I do not fear earthly beings; however, today, my unease stems from another reason entirely. If you desire to see me alive, it is not proper for you to harbour anger towards me; for life itself is the fundamental cause of everything. Hence, if you pledge your support to me, then I will disclose the reason for my anguish."

Thus, ensnaring Mandodari with his charming words and having already secured her commitment with his favourable behaviour, Daśanana hesitated with a hint of reluctance before slowly expressing, "I wish to marry the incomparable beauty Sita, but..."

Mandodari interjected, saying midway, "Why worry about it? If she doesn't agree, then forcefully marry her." Upon this, Daśanan responded, "I cannot do that; because I have pledged that I will not forcibly marry a woman who does not desire me. But without that jewel of a woman, I cannot live. Therefore, find some solution for my life."

Upon hearing this, the devoted wife Mandodari, along with the other 18 thousand queens, proceeds towards Sita to convince her. She endeavours to align herself with her husband's wishes, yet Sita asserts that such discussions are not suitable for virtuous women. "You may kill me or cut me, but apart from my husband, I cannot hold anyone else in my heart."

Upon receiving indifferent response from Sitä, the disappointed queens returned to the palace.

The next day, when Vibhisana, grief-stricken due to Kharadusna's demise, came to meet Daśanana, he heard the sounds of women crying. He proceeded in that direction and asked the woman the reason for her tears.

Considering Vibhisna as her well-wisher, Sita narrated to him the story of her abduction and requested him to send her to her husband's place.

After consoling Sitä, Vibhisana went to Daśanana and, trying to make him understand, began to say, "Brother, you used to say that the desire for another's wife is inappropriate, despicable. Then why have you committed the same act today? You are wise, what special advice should I give? Please send her back; because you know very well that the one who indulges in such intoxicated behaviour and wandering will suffer, just as a deer, who is trapped due to the greed of attachment.. But their suffering is due to their ignorance, lack of intelligence. But you are wise, intelligent; then why, behave like puppets in the hands of desire, are you not hesitating to perform this improper act?"

Ravana, blinded by lust, had lost all sense of reason. All his arguments ended in the gratification of his desires. He said to Vibhishana, "I am the master of all beautiful things on Earth; they all belong to me. So how can she be considered someone else's possession?"

Observing brother Dašanana's condition, Vibhisana takes advice from all the ministers. Then one minister suggested that without any delay, we should make Lanka impregnable with great war machines. If the fortress becomes impenetrable, no one will know who abducted Sita. Without Sita, Rama will surely give up his life. Distressed by their separation, Laksmana, Viradha, etcetera, with their petty help cannot do anything to us.

The responsibility of guarding this fortress from the outside should be handed over to kings of the monkey lineage like Sugriva; thus, they can stay outside unaware of internal matters, and by being given tasks, they can also comprehend that the master is content with us. Currently, Sugriva is already in distress; as some vidyadhara has assumed his guise and seized his kingdom. Only Daśanana can alleviate his agony. Hence, Sugriva will guard the fortress with greater vigilance

Having made this decision, all the ministers departed to their homes, and Vibhisna ensured the appropriate security arrangements.

The Story of Rama - Day Twelve

King Sugriva, distressed by the separation from his wife and the loss of his kingdom, was journeying to seek aid from Kharadusana to regain his realm and reunite with his spouse. Along the way, in the Dandakavana forest, he encountered numerous corpses. Upon investigation, he learned of the battle between Kharadusana and Laksmana, wherein Laksmana, with the assistance of Viradhit, had slain Kharadusana. Sita the wife of Laksmana's elder brother had been abducted; consequently, they are now dwelling in Patal Lanka and endeavouring to find her.

The news of Kharadusana's death deeply saddened Sugriva, for who else could possibly alleviate his grief apart from Kharadusana? Sugriva ponders that although Daśanana may be mighty, radiant, and skilled in great knowledge, perhaps the inability to differentiate between the two would lead to him killing both in a fit of rage, resulting in calamity. Therefore, now I should seek refuge in the one who has valiantly slain Kharadusana in battle, whose wife has been abducted. Just as Rama has also experienced the separation from his wife, I too am sorrowful due to the separation from my wife. Hence, it is fitting for me to approach him during this time of shared sorrow, as individuals in similar circumstances, hold affection for each other.

In this manner, deciding to appease Viradhit, Sugriva sent his messenger to him.

"Sugriva's messenger has arrived," upon hearing this, Viradhit remained astonished. He contemplated in his mind that Sugriva is indeed deserving of our service, yet he is serving us.

When questioned by Rama and Laksmana, Viradha explained that he is the envoy of Sugriva, the powerful lord of Vanara lineage. His sons are Anga and Angada, and wife is beautiful Sutara. A certain Vidyadhara, enchanted by Sutara's beauty, assumed the form of Sugriva and seized control of his kingdom. However, When questioned by Rama and Laksmana, Viradha explained that he is the envoy of Sugriva, the powerful lord of Vanara lineage. His sons are Anga and Angada, and wife is beautiful Sutara. A certain Vidyadhara, enchanted by Sutara's beauty, assumed the form of Sugriva and seized control of his kingdom. However, due to specific signs, Sutara recognized the false Sugriva. But she couldn't be reunited with her real husband Sugriva either; because the ministers have set strict surveillance at the queen's palace, so that neither of them can approach the queen. Sugriva's son, Anga, under delusion, is with the false Sugriva, while Angada, believing his mother, is with the real Sugriva. Due to the striking resemblance the ministers are also extremely confused. In this way, half of Sugriva's army and kingdom are with the false Sugriva, and half with the real one. The false Sugriva is kept in the southern part of the city, while the real Sugriva is in the northern part. Due to uncertainty, Sugriva's elder brother Bali's son, Candraraśmi, has vowed that - whoever approaches Sutara's residence will be slain.

Hanumana, his son-in-law, also couldn't assist in this matter. Since Kharadusna was slain in the battle Sugriva seeks refuge in you.

After listening to the entire sequence of events, Rama thought that this person is even more sorrowful than I am because his enemy is tormenting him right in front of him. His task is more difficult. At this moment, if I help him, he will later assist me, and if he is unable to assist me, I will become an ascetic monk and pursue the path of liberation. With this resolve, Rama said to Sugriva, "I will help you reclaim your kingdom and your wife, but later you must help me in searching for Sita."

Upon hearing this, the distraught Sugriva spoke, "Within seven days, I will locate Sita, and if I fail to find her, I will enter the fire."

Upon reaching Kıskıdhâpura with Virâdhita's army, Râma and Laksmâna, the real Sugrîva sent an envoy to the false Sugrîva. The false Sugrîva mocked him and along with his army came to fight the real Sugrîva. A fierce battle ensued between them. In the end, the false Sugrîva struck the real one with a mace, causing him to fall unconscious. Thinking he had killed him, the false Sugrîva happily proceeded to the city.

The real Sugriva was brought back by his people. Upon regaining consciousness, he asked Rama why he spared the enemy. To this, Rama replied that while fighting, from a distance, I saw both of you looking similar, which made me doubtful. Therefore, I was concerned that I might mistakenly end up killing you. Hence, today I did not find it appropriate to kill the enemy.

In the following day, Rama summoned the imposter Sugriva for battle, while Laksmana held back the real Sugriva ensuring he wouldn't rashly engage in combat with the impostor Sugriva. As Rama confronted the fake Sugriva, the Vaitali Vidya of Sugriva, with which the illusion was created, dissipated and, Sahasagati Vidyadhara resumed his true form thus dispelling everyone's illusion. All of the Vanaravamis began to ponder, 'Ah! This is indeed the same Vidyadhara who was enamoured by Sutara's form even before marriage but his proposal was rejected by Sutara's father on learning of his short lifespan. Sutara's was married to Sugriva, which was fitting; after all, who would wish to give his daughter to a man with a short lifespan?'

But who could have known that Sahasagati, blinded by his desire to have Sutara, would engage in such inappropriate actions even after her marriage? This is why it is said that a person blinded by desire can do anything. Seeing this true nature of Sahasagati, the entire Vanara army united, and Rama, fulfilling his promise, killed Sahasagati in battle and restored Sugriva's kingdom and wife to him.

Sugriva arranged the marriage of his thirteen daughters with Rama. These daughters made great efforts to please Rama, but they could not appease Rama, who was deeply distressed by Sita's separation. Days passed by, but there was no news from Sugriva regarding the search for Sita. Rama thinks that Sugriva, having regained his kingdom and wife, is now engrossed in pleasure and amusement. He neither remembers his promise nor my grief.

On seeing Rama in distress an infuriated Laksmana, went to Sugriva's palace and said, "You have forgotten your promise. Now you will meet the same fate as your enemy.

Upon hearing this, Sugriva was reminded of his words and humbly asked for forgiveness from Laksmana. Immediately, he dispatched his troops and spies in all four directions. Bhamandala was also notified, and he himself began scouring the sky route in search of Sita. When they arrived at Mount Mahendra, they encountered Ratnajati in a pitiable and fearful state. Ratnajati, suspecting that

the demon king Daśanana had sent him (Bhamandala) to kill him. So began to conceal himself out of fear of death.

Sugriva approached him with great compassion and asked, "You were once so learned, how did you end up in this state of fear? Why are you so terrified?" After repeatedly questioning him in this manner, Ratnajati, trembling with fear, slowly said, "Please forgive my offence. Which servant can remain quiet on seeing his master's sister in distress. I attempted to rescue Bhamandala's sister Sita and fulfil my duty. Now, whatever punishment you deem fit, please bestow upon me."

Upon hearing this, Sugriva assured him and remarked, "You are deserving not of punishment but of reward. Despite our exhaustive search for Sita, her location eludes us. Hasten to inform us, who is the wicked one who has abducted her?"

These favourable words from Sugriva, a relieved Ratnajati recounted the entire story of Sita's abduction and withdrawal of his knowledge. Sugriva then took him along to Rama and informed him that Dasanana, the unique master of the three regions of Bharataksetra, the one who lifted Mount Kailaša, who possesses the earth surrounded by the ocean, whom even the combined forces of gods and demons cannot conquer, the most eminent among scholars, endowed with the discernment between righteousness and unrighteousness has been, swayed by delusion, has abducted Sita..

Pleased with him, Rama restored his kingdom and asked other Vidyadhara kings how far Lamha was. Upon hearing Rama's question, all the Vidyadhara kings due to fear of Dasanana bowed their heads in silence.

Then one of the Vidyadharas said, "The mere conversation of Daśanana makes us tremble? We, bearers of little power, and he the trikhandi, ruler of Lanka, where do we stand? Therefore, now you should abandon stubbornness and be content with the understanding that what has happened, has happened.

At Rama's earnest request, they explained about Lamaka, stating, "This city is situated atop the Trikutacalaparvata. It is surrounded by canyons on all sides. It is an exceedingly beautiful city made of gold. The houses there resemble aircraft. That's where the king of Lamaka resides with his family. He has two brothers - Vibhisana and Bhanukarna. Vibhisana surpasses even the gods in intellect, while Bhanukarna is a wielder of a trident, that not even the gods can withstand in battle, let alone humans. He has two powerful sons - Indrajita and Meghanada. Just the sight of his royal canopy shatters everyone's pride. Simply viewing his portrait or hearing his name fills enemies with fear, so who would contemplate war against him? Therefore, discussing this matter is pointless; speak of something else. Joyfully rule the kingdom by marrying the daughters of the Vidyadharas.

Upon hearing this, Laksmana spoke, "If he was so powerful, then why did he abduct a woman? Râma said, "What more is there to say on this matter, now that Sitä's whereabouts are known? Yet you suggest forgetting about her and discussing other matters. We desire nothing except Sitä; bringing Sitä back is our sole purpose. Assist us and quickly arrange for Sitä's release.

When Rama did not agree, Jambunada, the minister, said, "Once, Daśanana asked the reason for his death from Anantavirya Kevali. Then he was told that whoever lifts Kotisla, through him only will your death occur.

Hearing this, Laksmana said, "Let me go lift Kotisilâ right away." All the Vidhyâdhara kings sat in their respective aerial chariots and set off towards Kotisilâ that very night.

Upon arriving at Kotišila, all the kings, accompanied by Laksmana, paid their respects to the Siddhas (souls who had liberated from that Kotišila), and then performed three pradaksina (circumambulations). Finally, Laksmana lifted Kotišila up to his knees. The gods in the heavens cheered in victory.

Following this, they paid reverence to various pilgrimage regions like Sammedäsikhara, Kailäśagiri, and others, and then returned to Kıskimdhâpura.

After returning to Kiskimdhâpura, discussions ensued among the kings and ministers. Most kings were ready to support Râma after the Kotisilâ's feat, confident that Laksmana would defeat Dasânana. However, some kings remained doubtful because Dasânana's was equally powerful, he too had lifted Kailâsaparvata. While Râma and Laksmana were merely exiled forest dwellers, they deemed it unfit to wage war against Dasânana, who performed extraordinary deeds. Even Râma's faithful kings did not want war, choosing instead. They preferred to reconcile and call back Sitä prompting Râma's anger: "Whom are we waiting for? Why not prepare to journey to Trikûtâcala? Meanwhile, Sitä suffers without me.

Upon hearing this, the wise elderly minister said, "Oh King! Do you desire Sitä or a war with the demons? If you desire war, victory will be difficult to attain; because the battle with the demons is not like battles with equals. Dašanana is the unrivalled emperor of three regions of Bharataksetra. Even the second island, known as Dhataki khanada, dwells with fear of him, as even celestial deities fear him. How can you defeat Dašanana, the extraordinary lord of the Vidhyadharas who has achieved supreme glory in Jambudvipa by performing miraculous deeds? Therefore, we should strive for peace, leaving aside thoughts of war. This is also possible, because Dašanana himself is a proponent of justice and righteousness. His brother Vibhisana also stays away from evil deeds and strictly follows the vows of non-violence. Daśanana also does what Vibhisana suggests. There is unconditional love between the two. If they understand our perspective, whether through generosity, fear of failure, or societal pressure, they will send Sita back. Therefore, someone, who is diplomatic, eloquent, and can please both Daśanana and Vibhisana should be appointed for this task.

Upon hearing this proposal, King Mahodadhi, the sovereign of the Vidyadharas, remarked, "Are you not aware that Lanka has become inaccessible to the common populace due to numerous terrifying mechanisms? Even glimpsing entry into Lanka is arduous. The prospect of entering Lanka is distant; even seeing it is challenging. No Vidyadhara here possesses the ability to enter that Lanka, fortified with abysses on all sides. However, it is only King Sugriva's companion and the son of King Pavanamjaya, Hanumana, who can accomplish such a task. Moreover, Hanumana shares a friendly bond with Daśanana. Therefore, Daśanana will not disregard his words. Hence, it is advisable to appoint him as the messenger.

Following this, the envoy named Śribhuta proceeded to approach Hanumanji through the celestial path

The Story of Rama - Day Thirteen

Hanumana was seated in the royal assembly. The news of the death of his father-in-law, Kharadusna, in battle had left him distressed. Just then, the guard announced the arrival of a messenger sent by Laksmana. Upon hearing that the messenger was none other than Laksmana, the one who had killed his father-in-law, Hanumana became enraged and began to send him away without hearing his message. However, the ministers informed him that Rama, Laksmana's brother, had relieved Sugriva, the father of his second wife, of his sorrow. Rama had slain the imposter Sugriva and restored the true Sugriva to his kingdom, a feat that Hanumana himself was unable to accomplish.

Upon hearing the complete sequence of events, Hanumana calmed down and went to meet benevolent Rama along with the army.

Rama honoured Hanumana, and Hanumana also respectfully met Rama and said to him, "You have done us a great favour. You have removed the disgrace of the vanara lineage by killing sahasagati, the one who had assumed the form of Sugriva, whom even we, knowledgeable in the methods of vidyabal (power of magic), could not recognize. Therefore, we are now ready to follow whatever orders you give."

Then Minister Jämbünad said, "You become Räma's messenger and quickly go to Lankä, and do not oppose anyone there."

Upon hearing this, Hanumana, while requesting permission to depart, said, "I will go and explain to Daśanan. He is wise. Therefore, he will understand, and I will bring back your wife."

Observing Hanumana's keen interest, Rama dispatched a message to Sita. The human body is exceedingly rare, and further, attaining the Jain Dharma is a rarity, and even more rare is accepting death by Samadhi. Therefore, do not forsake righteousness. Although you may wish to relinquish life due to my separation, dying from negative thought is few-tul, hence renouncing life is inappropriate. With these words, for the sake of Sita's trust, he provided a ring bearing his name to Hanumana and instructed him to bring Sita's Chudamani (jewel) along.

In this way, bidding farewell to Rama, Hanumana, along with the army, proceeded towards Lanka.

While on the way to Lanka, upon seeing Mahendra Nagar, Hanumana was reminded of the story of his birth. He began to ponder, "My maternal grandfather expelled my mother from the house during her pregnancy. Therefore, I should humble their pride and he sounded the trumpet of war."

Upon hearing the sounds of war, first, King Mahendra's son arrived on the battlefield with his army. A fierce battle ensued between the two armies, and in the end, Hanumana captured Mahendra's son. Angered by this, King Mahendra began striking with heavy weapons, but Hanumana, with his knowledge, stopped him in the midst and also captured King Mahendra.

Upon recognizing Hanumana as his daughter's son, King Mahendra embraced him with great affection. Hanumana also apologised for his audacity and explained the reason for his journey to Lanka. Then, King Mahendra proceeded towards Kiśkindhapur, while Hanumana headed towards Lanka.

As Hanumana proceeded, he suddenly saw two ascetic monks deeply engrossed in meditation, surrounded by fire in the forest. To extinguish the fire endangering the ascetics, Hanumana swiftly fetched water from the ocean and poured it down like a torrential rain, quenching the flames.

As Hanumana was offering his respects to the monks, three maidens also approached and bowed to the monks. Seeing them, Hanumana was astonished, and he asked the maidens what they were doing in this dreadful forest. The eldest sister replied, "We are the daughters of the king Gandharva, who rules over the city named Dadhimukha situated near the Dadhimukha forest. Our father, who was worried about our marriage, once asked the Muniraja, who would be the suitable groom for his daughters. Muniraja then revealed that the one who defeats the Sahasagati Vidyadhar in battle would be their husband. Therefore, eager to see our groom, we were performing the Manonugamini Vidya ceremony, which was supposed to be completed in a few days. But due to the fire, it was completed in just twelve days. Today, if you hadn't helped us, Muniraja, along with us, would have been reduced to ashes in this fire."

Hanumana praised their steadfastness and stated that at this time, the courageous Śri Rama, who slays enemies in battle, is residing in Kıskimdhapura, and I am going to Lanka for some specific task assigned by them.

After learning about Rama's whereabouts from Hanumana, King Gandharva promptly reached Kiśkimdhapura with his daughters and attendants, and conducted the ceremonial marriage of his daughters with Rama.

Thus, even though Rama had all the comforts, without Sita his mind was never at peace. He couldn't protect her. Hence his heart always felt a longing for her.

As Hanumana's army was traversing the celestial path, it suddenly came to a halt. Hanumana inquired from his minister, "What's happening? Are there temples on the mountain peaks or ascetics absorbed in deep meditation?" Minister Prthu replied, "O King! It's none of those. Instead, it's an illusionary mechanism crafted by Daśanana. It's a formidable fortress adorned with numerous faces, capable of consuming everything. Even the celestial beings find it impassable. This fortress is adorned with terrifying figures. Serpents with spread hoods are his畜." The person who approaches this fortress surrounded by burning embers does not return alive."

Upon seeing this, Hanumana contemplates that now Daśanana is no longer as straightforward as before. Now, I must enter it solely through the power of my knowledge.

After this, Hanumana raised his army into the sky solely through his Stambhini vidya, (an esoteric knowledge of immobilisation). And, donning the form of a sage through the power of his own knowledge, he advanced towards the illusory mechanism, wielding a mace in his hand. As a result, with a terrifying sound, the fortress shattered. Upon hearing the sound of the fortress breaking, its guardian, Vajramukha, along with his army, arrived and began to fight Hanumana. But after a while, Hanumana defeated him. Then, angered by this, Vajramukha's daughter began to attack Hanumana with arrows and other weapons. Hanumana halted them, midway, with his arrows. However, he could not evade the love-infused arrows thrown by Vajramukha's daughter, Lankasundari. Both of them became enamoured with each other. Consequently, the battle ceased, and they both got married.

Hanumana, using his Stambhini vidya, constructed a city in the sky for himself and his army. Leaving Lankasundari with the army, he commenced his journey towards Lanka, Lankasundari, cautioned him, saying that, "By breaking the fortress, your friendship with Dašanana's has come to an end. Now, you will be perceived a criminal in Lanka, and Dašanana will be enraged with you. Therefore, when his mind is calm and he is pleased, only then should you meet him."

Hanumana replied, "O knowledgeable one! As you have said, I will act accordingly. I want to know Daśanana's intentions. I also want to see the beautiful Sita who has even captivated the courageous and stable minded Daśanana.

Thus, having reassured Lankasundari with his words, Hanumana entered Lanka without any hesitation.

Hanumana first went to meet Vibhisana in Lanka. Vibhisana honoured him appropriately. Then, when the discussion about Sita arose, Hanumana said, "Is it appropriate for the ruler of the three parts to engage in the theft of another's wife? The king is the foundation of all moral codes. If the king himself indulges in misconduct, then the subjects also begin to behave improperly. Why don't you stop your brother from this despicable act that tarnished the reputation in both worlds?"

Upon hearing this, Vibhisam said, "I have tried to counsel my brother several times, but he is adamant. He has even stopped speaking to me. Nonetheless, as you insist, I will try once again."

After inquiring about Sita from Vibhisana, Hanumana went to the garden named Pramada to meet Sita. It was not appropriate to directly approach Sita, so he began to observe her while hiding.

Although Sita was silent, she was not shedding tears; however, there was pain in her eyes. Her eyes were shimmering (with tears) just like dewdrops on a lotus leaf.

Hanumana contemplated that despite being engulfed in the ocean of sorrow, Sita, devoid of adornments, surpasses all other women. This is why even a composed person like Daśanana has become entangled in her love, forgetting everything else. Driven by the desire to alleviate Sita's sorrow quickly, Hanumana changed his form and approached her. He placed the ring given by Rama in Sita's lap. Seeing this, Sita was delighted, and a smile appeared on her face.

Seeing Sitä in a cheerful state, the attendants rushed to inform Daśanana. Subsequently, Daśanana gifted them with garments and jewels and sent Mandodari along with all the queens to Sitä.

Mandodari approached Sita and said, "Today you seem happy. Now, accept the Lord of the Universe, Daśanana."

Hearing this, Sita angrily said, "I am pleased today as I have received news of my husband's well-being."

Mandodari thinks that since she has been famished for eleven days, this statement could be due to her semi-delirious state.

Upon witnessing the sceptical and mocking expressions of Mandodari and the other queens, Sita, in a loud voice, said, "The person who has brought the ring is akin to my brother. Therefore, my close friend can appear before me." Hearing this, Hanumana approached Sita and humbly conveyed the news of Rama's well-being. Although Sita felt pleased upon hearing the news, she still harboured doubts. She pondered whether it was a trick by Daśanana. Thus, she enquired to Hanumana, "Where and how did you encounter the Lord of my life? Why did he establish friendship with you? What favour did he bestow upon you that you came here without regard for your life? Is Laksmana unharmed? Is it possible that if Laksmana were to perish in battle, then my Lord Rama also relinquished his life? Or perhaps, he became dispassionate and renounced all possessions, and ventured into the forest, or maybe he grew feeble in my separation, and the ring slipped, which you have brought to me?"

In order to reassure Sita's troubled mind, Hanumana recounted stories such as the acquisition of the “Suryahraśa sword”. He said, "Upon hearing the triumphant lion's roar, your husband, Rama, went to Laksmana, who promptly sent him back. With the aid of Viradhita, he slew Kharadusa in combat and went to Patala Lanka. From there, they began their search for you. It was then that my father-in-law went to your husband for assistance as a Vidyadhara had assumed his guise and seized control of his kingdom. Your husband, Sira Rama, by vanquishing that valiant Vidyadhara, spared my father-in-law's lineage from disgrace. We are all indebted for this favour of your husband's assistance. Therefore, I have come to liberate you. The King of Lanka is benevolent, humble, resolute, tender-hearted, and observes truthfulness. Thus, undoubtedly, by heeding my counsel, he will release you."

Sitä, feeling reassured, enquired, "How many courageous souls, matching your patience, humbleness, and valour, are there with the noble Prananatha (Rama)?"

Before Hanumana could say anything, Mandodari spoke up, saying, "You do not recognize him. He is unique in Bharatksetra. He is the nephew son-in-law of the King of Lanka, and on numerous occasions has aided him in battles. However, it is astonishing that today he has has come as the messenger of the earth dwelling killers who killed his father-in-law, Kharadusna." Hanumana replied, "You too, the daughter of King Maya and the wife of Daśanana, have come as a messenger, and you are approving your husband's unworthy task."

Hearing this, an enraged Mandodari said, "if my husband learns that you've come here as an envoy of Rama, he'll treat you in a way that has never been done to any one before. Death is close for Sugriva and others, hence they've become servants of earth dwellers."

Sitä, incapable of enduring the slander of her husband, retorted to Mandodari, "You are foolish. My husband possesses incredible valour. He will cross the ocean within a few days and you will witness your husband's demise in no time."

Hearing these words uttered by Sita, all the queens, filled with anger, ran towards Sita to kill her. Hanumana came to Sita's rescue, after which all the queens went to their husband, Daśanana.

Hanumana requested Sita to take the meal. Sita accepted the food since her vow was completed. Then Hanumana said, "O mother! Climb onto my shoulder. I will swiftly take you to your husband."

Sitä stated that it wouldn't be right to leave without her husband's permission. If he were to ask why I came without being called, what should I reply? Now, you go and tell him about my welfare. As proof, give him this crown jewel of mine.

Upon hearing that Hanumana has arrived as an envoy of the earth dwellers, and he has disrespected Mandodari, Daśanana commanded his soldiers to kill Hanumana.

The soldiers assaulted Hanumana. At that time, as Hanumana was unarmed, he resorted to uprooting trees for his protection, resulting in the collapse of palaces and death of thousands of warriors. Witnessing this, Meghavahana and Indrajita, accompanied by their army, joined the battle. After a prolonged fight, Indrajita ensnared Hanumana in a serpent noose and brought him to his father, Daśanana.

Seeing Hanumana, Daśanana remarked, "You have come here several times before and have been respected by everyone. However, this time you have arrived as a traitor, hence deserving of punishment."

Hanumana retorted, "You will destroy your own lineage. You will swiftly meet your demise due to your lust for another's wife. As someone rightly said - 'At the time of destruction, wisdom becomes distorted.'"

Enraged, Daśanana commanded to have him paraded through the city and subjected to various torments.

Hanumana was led towards the city of Lanka. After some time, Hanumana freed himself from captivity and, by striking the palaces and other structures of the city with his feet, he made his way back to his army.

Thus, after ravaging Lanka in this manner, Hanumana returned to Kiśkindhapur and briefed Sugriva about all the events. Accompanied by Sugriva, they proceeded to Rama. Hanumana reported about Sita's well-being, and presented the crown jewel given by Sita to Rama. After listening to all the updates, Rama contemplated embarking on the journey to Lanka. Upon hearing this, a Vidyadhara named Sinhanada questioned, "Considering your intelligence and proficiency, why are you contemplating war now? The destruction caused by Hanumana in Lanka has enraged Dašanana. Now our death is inevitable. Nevertheless, we are here to support you; however, actions should prioritise the welfare of all."

Chandramarici, the Vidyadhara, responded, "You are needlessly afraid. We have the support of Hanumana, Sugriva and other eminent Vidyadhara kings, and besides, we stand for righteousness. Our duty is to oppose injustice."

Following this, Rama-Laksmana, accompanied by all the Vidyadhara kings, embarked towards Lanka through the celestial route, and they established their camp in the city called Hamsapura, located close to Lanka, eagerly awaiting Bhamandala's arrival.

The transformation of virtues into vices can happen in the blink of an eye. It's uncertain when a single event can tarnish all the virtues in one's life. Just as a fish can pollute an entire pond, similarly, one vice can taint all virtues.

The desire to marry another's wife was the one flaw of Daśanana that overshadowed all his virtues. Sugriva and others, who were once devoted to Daśanana and his qualities of compassion, no longer had faith in him. They were not willing to support the unethical Daśanana, so they all decided to help Rama get his wife back.

The Story of Rama - Day Fourteen

Daśnana did not desire war, yet the approach of the enemy army was also not appropriate. Therefore, he also began to prepare for war.

Seeing his brother inclined towards war, Vibhisana, while advising him, said, "Your immaculate reputation will be ruined in a moment because of another man's wife. Hence, hand over Sita to Rama. There is no fault in this." In this manner, through several arguments, Vibhisana made a sincere attempt to make Daśanana understand.

After hearing Vibhisam, Daśanana contemplates that at this time, even my brother, my right-hand man, is not supporting me, instead he's opposing me. My younger brother, who has supported me in every battle, today he's speaking to me in a raised voice. If I don't stop him now, the public might also get agitated. My son and brother Bhanukarm could also be misled. Hanumana went to him first. It was he who revealed Sita's whereabouts to him, at which point I remained silent. Hence, now his courage has increased. If he is not punished today, the entire public might turn against me, and even the army might revolt. He should be punished in such a way that everyone learns a lesson, and then no one dares to speak against me, no one dares to raise their head.

In this manner, Daśanana decided and said to Vibhisana - "I am Arddhacakri Daśanana, who has learned to subdue the enemy, not to bow to the enemy. You are advising him to bow. You are not my brother, you are my enemy. Go away from my sight. Stay with the one you have come to support."

Vibhisana's self respect was offended, filled with pride, along with his thirty akshauhini army, promptly departed from Lanka and arrived at Rama's location. Observing Vibhisana approaching from a distance, initially the army of Vanaras quivered, then, after regaining composure, all the warriors took up arms. Upon hearing the message of peace from Vibhisana's envoy, they became calm. At that moment, a minister advised Rama that this might be a strategy of Daśanana himself; for the manoeuvres of kings are intricate. Later, it was disclosed by spies that since the day Daśanana abducted Sita, a discord had arisen between those two brothers, which has now culminated in Vibhisana's expulsion. When Hanumana also advocated for Vibhisana, Rama included him into his army and assured him of making him the king of Lanka.

In this manner, residing in Hamsanagara for eight days, they set forth towards Lanka.

Upon nearing Lanka, they beat the war drums. Leading the war from Lanka, first came Hasta and Prahasta. Following them, warriors like Indrajita, Meghanada, Bhanukarna, Daśanana, and others arrived on their respective mounts.

A fierce battle ensued between the two armies, in which many warriors, including Nal and Neel, achieved victory over Hasta and Prahasta. Upon the demise of Hasta and Prahasta, on the following day, Dasanana's army, enraged, engaged in battle with double the zeal. As a result, Indrajit captured Sugriva, Meghanada ensnared Bhamamqala with a snake noose, and Bhanukarna bound Hanumana with his arms.

Seeing this, Vibhisana pleaded with Rama and Laksmana to rescue them. As the discussion was ongoing, Agamda removed Bhanukarna's uttarasana. When, out of embarrassment, he began to adjust his attire, Hanumana escaped from his bonds. Vibhisana proceeded to the forefront to save Sugriva and Bhamamdala. Seeing Vibhisana, Indrajita and Meghanada thought that he was like their father. It would be inappropriate to raise weapons against him. There is no shame in fleeing from your own uncle. Bhamamdala and Sugriva have perished. We should not face our uncle. Hence, they both retreated. Thus, today's battle concluded right here.

Upon seeing Bhamandala and Sugriva unconscious, Rama remembered Garunendra. Garunendra, through clairvoyance, seeing the distress of Rama and Laksmana, sent a Vidyadhar named Cintavega, endowing him with two knowledges. Upon arrival, he imparted the Singhavahini knowledge to Rama and the Garunavahini knowledge to Laksmana. Additionally, he also bestowed many divine weapons such as Jalvan(water-spirit), Agnivanan(fire-spirit), and Pavanvan(wind-spirit), among others.

Laksmana freed Bhamandala and Sugriva from the serpent noose using the Garuhavahini knowledge. Then everyone gathered and paid homage to Jinendra.

The next day, when the army of the Raksasavamsa (demon dynasty) intimidated the army of the monkeys, Vibhisama, while instilling courage in the monkey warriors, became eager for battle. When Ravama saw Vibhisama before him, he said, "You are my younger brother, not worthy of being killed, so stay away from me." Upon this, Vibhisama told Ravama that he was intoxicated with delusion, and death was near for him. Hearing such derogatory remarks, Ravama's anger flared up, and he attacked Vibhisama. A fierce battle ensued between them. They both destroyed each other's chariots, canopies, flags, and so on.

In the same manner, Rama engaged in battle with Bhanukarna, and Laksmana with Indrajita. Indrajita shot a Tamasa bana (arrow) at Laksmana. Laksmana neutralised it with a Suryabana (sun arrow). Then Indrajita fired a Nagabani (serpent-arrow) named Aśriva, which Laksmana countered with a Garunabana arrow. Laksmana also shot a Nagabani at Indrajita, rendering him unconscious. Rama also rendered Bhanukarna unconscious. Both were bound, placed in a chariot, and handed over to Vibhisana and Bhamanqala.

At that moment, Daśanana aimed a trident at Vibhisana, which Laksmana promptly intercepted. Enraged, Daśanana then unleashed the invincible power, Amoghaksepa, upon Laksmana, causing him to faint. Seeing this, Rama wielded various kinds of weapons, but seeing no effect on Daśanana, he said to him, "You seem to have a long life ahead. You still have some days left; hence, my arrows are proving few-tul. Now, I request you that the brother you have wounded in battle is facing death. So, if you permit, I would like to see his face."

Dašanana immediately accepted Rama's request; because he could not refuse anyone's plea, he adhered to the rule that one should not attack cowards, deserters, wounded, or those without weapons in battle. Nor should one kill the elderly, ascetics, women, the distressed, the insane, animals, birds, the helpless, the unconscious, or those afflicted with illness. Therefore, accepting Rama's plea, he returned to his palace from the battlefield. In the palace, he received the news of Indrajita and Bhanukarna's capture, which caused him immense sorrow.

When Laksmanca passed away, Râma himself vowed to enter the fire along with Laksmanca. Thus, calling upon kings like sugriva, he expressed, "Without Laksmanca, I find no solace. Even sitä holds no purpose for me now. Your assistance has been invaluable; hence, I bid you all to return to your abodes.

Jambunada, while consoling them, began to speak, "You are indeed courageous and valiant. It is not righteous for you to grieve in such manner. Your brother, narayana, is beyond mortality. He has merely succumbed to the power unleashed on him. Thus, we ought to seek means to restore his vitality, for upon the dawn of the sun, uncertainty shall arise regarding his existence. Currently, no individual should be allowed to make contact with him, lest it proves deleterious. Therefore, the foremost individuals were stationed around Laksmana for his safeguarding. All remained vigilant in protecting Laksmana when Bhamandala noticed the arrival of a stranger. Upon inquiry, it was discerned that he harbors a desire to behold rama and can also offer a solution for Laksmana's revival. Consequently, Bhamandala promptly escorted that individual to Rama.

Introducing himself to Rama, he said, “I am the son of the king of Devagit Nagar. One day, while travelling through the sky, I had a battle with Prince Sahastravijaya. He struck me with a power named Canadarava, causing me to faint and fall into the Mahendra garden of Ayodhya. Seeing me falling from , King Bharata came and he applied sandalwood paste on me, which revived me and restored me to my original form. In this way, Bharata gave me a new life. When asked about the origin of the sandalwood paste, King Bharata explained that some time ago, our country was afflicted with various diseases. No disease could be cured by any means. However, King Dronamegh, along with his subjects, was free from illness. Then I (Bharata) summoned him and asked him to find a way to be healthy. King Dronamegh washed me and irrigated this city with fragrant water, making all the citizens healthy.

Upon asking about the origin of the fragrant water, King Dronamegh explained that when his daughter, Visalya, was conceived, all the diseases of his country, which was afflicted with many diseases, were eradicated, and even now, with the water of her bath, the diseases and wounds of everyone are healed. Due to the fragrance of her body, this water is extremely fragrant and has capacity to destroy all diseases. Bharata told King Drona that surely this is the result of some penance of her previous birth.

Upon discovering a remedy for Laksmana's condition, Râma dispatched Hanumâna, Bâmacandala, and Amgada to Ayodhâ. They reached Ayodhya in the blink of an eye by flying on a celestial vehicle. Upon arrival, they woke up Bharata and informed of the cause of Sitä's abduction and the reason for Laksmana's unconsciousness. This news filled Bharata with sorrow and profound anger. Consequently, he commanded the sounding of battle drums.

Upon hearing the battle drums in the middle of the night, the residents of Ayodhya were startled. Then, understanding that the enemy's army was nearby, they began to prepare for war and started coming into the palace.

Hanumana and others explained to Bharata that Lanka is very far from here, and there is also an ocean in between. Therefore, it is difficult to go there with the army. Just bring us the water from Visalya's bathing. Upon this, Bharata said - What are you talking about water? You should take Visalya with you because the sage has said that she will be Laksmana's wife. Therefore, King Dronamegha will not object to this.

They reached the kingdom of Dronamegha and along with Visalya and a thousand maidens they took the aerial route and quickly arrived near Lanka, where their army was stationed.

As Visalya approached closer and closer, Laksmana's body began to relax, and as soon as she reached near him, a surge of divine power emanated from his body. Hanumana caught hold of that fleeing power, which then assumed the form of a divine woman and said to Hanumana - Leave us, for we have committed no offence. We become subservient to whoever conquers us. I am the power named Amoghavijaya. When Ravana sang devotional hymns in the temple on Mount Kailash and played the veins of his hands, then the throne of Dharanendra trembled. Excessively pleased, Dharanendra's, despite Ravana's reluctance, forcibly granted me to him. Whoever I touch, I leave only after taking his life. I am dependent. Whoever wields me, I destroy his enemies. Hearing this, Hanumana released that power.

Víšalya saluted Rama, then, in private, she applied sandalwood paste all over Laksmana's body. As a result, Laxman woke up as if he had just woken up from sleep. Upon awakening, Laksmana started shouting, "Where is Daśanana? Where is Daśanana?"

Upon hearing Laksmasa's voice, Râma came near him and, recounting the entire episode from Laksmasa's ailment to Visalyâ's arrival, said, "The one thousand maidens who came with her have also healed all the soldiers, horses, elephants, and so on by applying sandalwood paste on them."

After hearing the entire narrative, Laksmana looked at Visalya with affection. At that moment, Laksmana and Visalya's marriage ceremony took place in the night.

Over in Lanka, Dašanana was contemplating that surely Laksmana must have died from the infliction of the power. As a result, enraged Rama's side would have certainly killed his imprisoned brother Bhanukarna and sons Indrajit and Meghanada. Thinking of them, he was deeply saddened. At that moment, Ravana's chain of thought was interrupted by the arrival of his spies. They informed Ravana that Laksmana has regained his life and he had also married Visalya.

Daśnana remarked, "So what if power has been removed? They are insignificant before my might." Then, Marici and the rest of the ministers explained that even if we secure victory over our enemies, your brother and sons will undoubtedly be killed. Hence, we should return Sita and seek peace. After careful consideration, Daśnana dispatched his emissary to Rama.

The messenger, relaying Dašanana's message to Rama, said, "My lord, Dašanana asserts that engaging in war holds no purpose for me, as countless individuals who glorify warfare have perished. War only results in the massacre of men. If one fails in battle, it is the gravest of faults, and even success brings numerous criticisms. True accomplishment lies only in the highest form of love. Therefore, showing kindness towards us would be immensely advantageous for you. In war, I, Dašanana, who instils fear in the gods and triumphs over Indra, offers you half of the entire earth and Lanka, extending up to the ocean, along with all the Vidyadharas. Agree to send my brother and sons, and surrender Sita. Your welfare lies in that. If you refuse, know that we have Sita, and in war we will forcefully snatch the captive brother and sons.

Replying to the messenger, Rama stated, "I have no interest in the kingdom, nor for any other woman. If you send Sita, I will promptly release your brother and sons. You can enjoy the entire earth. If you are willing to die for another man's wife, then why should I not strive for my own wife? Without Sita, I have no need for the luxuries of Indra."

The envoy remarked, "Abandon your desire for Janaki. If the Lord of Lanka gets angry, then not just Janaki, even your life will be in trouble."

Upon hearing this, the enraged Bhamandala ran to kill the messenger. Laksmana intervened and stopped him. However, Sugriva and others scorned him, and the envoy, saving his life, reached Daśanana.

The messenger said that when I conveyed your message to Rama, he said that he desires nothing other than Sita. His followers insulted me. Bhamandala was about to kill me, but somehow I managed to save my life with the intervention of Lakshmana.

After much contemplation, the desirous Dašanana, eager to bring back his brother and sons alive, decided to master the art of bahurupini vidya (the knowledge or skill of assuming various forms). He ordered the immediate construction of the Samtinatha Temple.

During this time, the Astânhikâ Mahâparva commenced. All the residents of Lankâ observed fasts and adhered to strict rules. Detached from warfare, they began to spend their time in contemplation of righteousness. As Dasânana proceeded to the temple of Sâmtânâtha to attain knowledge, he instructed Mandodarî that until he completed his learning and the Ashtânhika festival was ongoing, all the subjects should worship Lord Jina fervently and remain compassionate. Until my vow is fulfilled, everyone should maintain peace. No one should cause any distress to others. Even if someone creates trouble, they should not be punished, nor should anyone angry with him. Whoever gets angry will be punished by me.

Dašanana proceeded to the temple and first performed a grand puja. When Rama's army heard that Dašanana with 24 days of arduous penance was about to attain the bahurupini vidya ,a power that could shatter the pride of the great celestial beings, they went to Rama and said that at this moment, they could conquer Lanka . Otherwise, once Dašanana attains this power, he will become invincible.

Rama responded, "No, this isn't right. He is abided by vows and is sitting peacefully in the temple. How can we invade him?"

All the Vanar dynasty Vidyadhara secretly began creating chaos in Lanka. Seeing all the people in distress, King May started to prepare for retaliation, but Mandodari stopped him and said, "It's the command of the master to focus on religious practices these days. If you behave otherwise, you will defy his orders and incur his wrath." Upon hearing this from Mandodari, King May stopped.

The disturbance caused by the Vanara princes had plunged the people of Lanka into turmoil. Everyone was running helter-skelter for assistance. Women were weeping, children were wailing. Seeing this, the attendants of the Śantinatha temple, named Purnabhadra and Manibhadra, rescued the people from the chaos caused by the Vanara princes. They went to Rama and asked, "O Rama, who is known for righteousness, why are you engaging in unjust activities?"

Then Sugriva said, "Why are you taking the side of the unjust? He is trying to attain the power of bahurupini vidya. If he is successful, no one will be able to stand against him. Therefore, we are striving to prevent him from attaining that power."

The Devas (celestial beings) said, "If you need to obstruct his attaining that knowledge, do so, but the people of Lanka should not suffer at all. Nor should you touch any part of Daśanana's body. Whatever you need to do, do it from a distance, as arousing anger in Daśanana, who is steadfast in his resolve, is difficult."

Upon receiving assurance from the deities, Amgada, son of Sugriva, endeavoured to enter the temple of Šamtinatha. However, he couldn't understand the path to the temple. The temple was constructed with Spathikamani (crystal quartz) and inside it contained statues of humans and animals made of jewels. He began to perceive them as real and became afraid of the animals. He started asking humans for directions. At times, due to confusion, he collided with the walls. After a considerable time, upon witnessing a living human entering the temple, Amgada, accompanied by his soldiers, entered with his assistance. Inside, he made several attempts to distract Dašanana from his meditation. He narrated tales of weeping queens, showcased Mandodari in extreme distress, yet Dašanana remained unperturbed. When Amgada and others were (being shown as) troubling Mandodari, “Bahurupini Vidya” (the magical power to assume multiple forms) manifested before Dašanana and said, “O lord! You have acquired me. I am ready to obey all your commands. I can control everyone except a cakradhari (one who holds a discus). Tell me who should I destroy today?”

While Dašanana, demonstrating his devotion, circumambulated the idol of Jinemdra, Amgada and other soldiers fled to their camp.

Upon reaching his residence, Mandodar informed Daśanana about the mischief of the Vanara princes. Daśanana reassured everyone. They bathed, ate, and then tested Bahurupini Vidya. For the protection of Lanka, he constructed a magical fort and, while planning the battle for the next day, they eventually fell asleep.

The Story of Rama - Day Fifteen

The war today held immense significance for the armies on both sides. All could perceive that today's war would be pivotal. With Daśanana, empowered by Bahurupini Vidya, there lingered no uncertainty about his victory. The Vanara clan's army contemplated that they might not witness the forthcoming dawn, whereas the Raksasa lineage army had already embraced themselves as triumphant.

Before going to the battle, Daśanana went to meet Sita to reassure her. Sita, filled with doubts about the lives of her husband and brother-in-law, said to Daśanana, "There is no match for your immense strength. Therefore, when Rama confronts you, before attempting to kill him, make sure to convey my message that Sita, the sister of Bhamandala, will remain alive only to see you - saying this, Sita fainted.

Upon witnessing Sitä's condition, Dašanana became very sorrowful. His heart underwent a transformation. He began to contemplate, "I have separated such a loving couple. I feel ashamed. She is only affectionate towards Rama. Until now, I found her pleasing, but now, on seeing her attachment to Rama, it feels equivalent to poison. What should I do now? If by chance I send her back to Rama, people will consider me incapable. If I engage in battle, it will only result in pointless violence. In the end, he decided that he would capture Rama and Laksmana, the upholders of justice, alive and return Sitä to them along with wealth, and that would bring glory to him. However, he would not spare Sugriva and other unjust Vanara clan members; they're unjust. I will remove all petty terrestrial beings from earth and establish respectable Vidyadharas; so that all Tirthankar, Chakravarti, Narayana, Balbhadra, like us, are born in the same lineage."

Mandodari, who was unfamiliar with Dašanana's inner turmoil, made efforts to alienate him from Sita. She consulted her ministers and approached her husband who seemed to be ready for battle.

Dašanana's heart, detached from Sita, was filled with affection upon seeing Mandodari. Upon seeing her husband in a contented state, Mandodari seized the appropriate opportunity and said, "O Lord! Why are you attracted to that earthly woman? Is she more beautiful than I am? Should I transform myself to resemble her?" Dašanana replied, "I find you beautiful just the way you are. There is no need for you to assume any other form. With you by my side, I have no interest in other women."

Upon hearing her husband's favourable words, Mandodari immediately said, "I will now return Sita thus freeing Bhanukarna, Indrajit, and Meghanad."

Upon hearing this, Dašanana became furious. He said, "How did such cowardice enter the heart of the daughter of King Maya and the emperor Dašanana's queen? Equipped with Bahurupini Vidya, even the enemy's wife Sita is sure of my victory today. Then why are you doubtful?"

Mandodari said - "Since this morning, my mind has been disturbed, and my heart is restless. There are many ominous signs as well. Even the wise have foretold your death due to Janaka's daughter and Daśaratha's son. Sita is Janaka's daughter, and Rama-Laksman are Daśaratha's sons. Laksman has also lifted Kotiśila. Scriptures mention Balabhadra and Narayana. It seems that these two brothers are Balabhadra and Narayana, and you are Pratinarayana. You already know that Pratinarayana is killed by Narayana. Therefore, my mind is filled with doubt." Daśanana replied "Just by taking the name Narayana, one does not become Narayana. I will win in battle with my strength and bring back my brother and sons."

Understanding and accepting the truth in life is not difficult, but expressing that truth to someone is challenging. Daśanana also faced this challenge. He had understood very well that Sita could not be his. He wanted to return Sita to Rama as well. However, he couldn't accept it publicly.

He was willing to return Sitä to Räma by winning the war, but not by losing. He considered himself defeated in making peace, feeling humiliated. This is why he reacted strongly to the peace proposal of Queen Mandodari and set off for war.

Sitting in the chariot named Endra, crafted by the knowledge of the Bahurupiŋi Vidya, Daśanana arrived in the battlefield. The massive-bodied chariot, created an illusion of a mountain. Hence, filled with wonder and amazement, Rama asked his soldiers, "Which mountain, adorned with golden peaks and shining brightly, is this?"

Jambunamda said, "Svami, this is not a mountain, but a chariot crafted with Bahurupini Vidya, which has been the cause of many deaths."

Seeing his army intimidated, Laksmana sat in his chariot and advanced towards Dasânana. Hanumâna began to fight with King Maya and very soon King Maya's chariot was destroyed as a result of Hanumâna's strikes. Witnessing this, Dasânana crafted a chariot with his Bahurüpiñ Vidyâ and sent it to King Maya. Upon mounting it, King Maya began defeating Hanumâna. Seeing Hanumâna losing, Bhâmandala came to his aid. However, he too could not withstand King Maya for long. Sugriva came to his aid. Upon Sugriva's defeat, Vibhısana arrived. When King Maya began to overpower even Vibhısana, Râma himself stepped forward. Seeing King Maya failing under Râma's arrows, Dasânana began advancing to aid him. But Laksmana stopped him in his tracks, saying, "O Vidhyâdhar! Where do you think you're going? Today, I have to face you. Thief, sinner! Where do you think you're heading now? If you dare, then fight me."

Daśanana, infuriated, unleashed the Agneya weapon upon Laksmana. However, Laksmana intercepted it with the Varunastra. Laksmana then aimed the Papabana at Daśanana, which he blocked with the Dharmabana.

In this manner, Laksmaga deployed various weapons like Meghavana, Índhanavana, Timiravana, Nagavana and Sarpavana against Dasanana, which he countered with the Pavanavana, Agnivana, Suryavana, Varunavana, and Mayuravana. Similarly, Dasanana also unleashed various weapons upon Laksmana, which Laksmana intercepted. However, when Dasanana released the Vighnavana against Laksmana, he couldn't recall his counter measure, the Siddhabana. Therefore, Laksmana began to engage in combat with numerous weapons like the Vajradanda and others. In this manner, the fierce battle between the two continued for ten days

Note: English Translation of Names of Weapons

Laksmama deployed various weapons like cloud-arrow, Fuel-arrow, Darkness-arrow, Serpent-arrow, and Snake-arrow, which he countered with the Wind-arrow, Fire-arrow, Sun-arrow, Varun話stra, and Peacock-arrow, which he countered with the Wind-arrow, Fire-arrow, Sun-arrow, Varun話stra, and Peacock-arrow. Dasnana released the Obstacle-arrow countermeasure, the Cutting Arrow. Weapons like the Thunderbolt As the battle between Dašanana and Laksmana's ensued, eight daughters of a Vidyadhar named Chandravarddhana watched from their aerial chariot in the sky. They were discussing among themselves their desire to marry Laksmana, which diverted Laksmana's attention upwards. Upon seeing Laksmana's attention towards them, they said, "O Lord! May your task be completely successful(siddha)." Hearing this, Laksmana remembered that the countermeasure for the obstacles creating weapon Vighnavana is the Siddhabana. Releasing it, he fiercely engaged in battle with Dašanana. Dašanana, through bahurupiñi vidya, continuously manifested multiple heads. Laksmana kept cutting them off with his arrows. In this manner, relying on deceptive knowledge, Dašanana engaged in a great battle with Laksmana. Observing Laksmana disdain for his creations and his inability to control Laksmana, Dašanana contemplated using the Chakraratna. When Dašanana launched the Chakraratna, which could even diminish the brilliance of the sun, at Laksmana, Rama, Sugriva, Bhamandala, Vibhisana, Hanumana, and other warriors with their respective weapons - Vajravarta Dhanush, Hal, Gada, Talvar, Trishul, Ulka - tried to stop it, but did not succeed. The Chakraratna moved straight towards Laksmana and after circumambulating him thrice, stopped in his hand.

As the battle between Dašanana and Laksmana's ensued, eight daughters of a Vidyadhar named Chandravarddhana watched from their aerial chariot in the sky. They were discussing among themselves their desire to marry Laksmana, which diverted Laksmana's attention upwards. Upon seeing Laksmana's attention towards them, they said, "O Lord! May your task be completely successful(siddha)." Hearing this, Laksmana remembered that the countermeasure for the obstacles creating weapon Vighnavana is the Siddhabana. Releasing it, he fiercely engaged in battle with Dašanana. Dašanana, through bahurupini vidya, continuously manifested multiple heads. Laksmana kept cutting them off with his arrows. In this manner, relying on deceptive knowledge, Dašanana engaged in a great battle with Laksmana. Observing Laksmana disdain for his creations and his inability to control Laksmana, Dašanana contemplated using the Chakraratna

Upon seeing the Chakraratna in Laksmana's hand, Sugriva and others were extremely pleased. Relieved from helping Laksmana, Râma soon captured King Maya.

Dašanana thought that Anantavirya Kevali had spoken the truth. This Laksmana is the eighth Narayana. The Vidhyadhar kings tremble in fear at the sight of my canopy, three parts are obedient of my command. How can I live after being defeated by one who is a mere earthly human being? This prosperity of the kingdom is tran-zee-unt, prone to destruction. Due to attachments I have futilely wasted my time defending it.

Daśanana's thought process was disrupted by the roar of Laksmaga. Laksmaga was saying that even now, if you accept Rama's authority, then as a result, you will regain your kingdom as it was before.

When the Chakraratna stopped in Laksmana's hand, Dasânana had no doubt about his death, but he preferred an honourable death over a disgraced life. Therefore, he accepted war rather than accepting Râma's servitude.

When Daśanana refused to accept Rama's servitude, Laksmana aimed the Chakraratna at Daśanana. Daśanana attempted to block it with weapons like the Chandrahasa sword, but none could stop it, and the discus pierced Daśanana's vital spot.

The death of a person occurs at the precise moment and due to the exact nimitta (instrument cause) predetermined for it. Death extends its disastrous hand, seizing its prey on one pretext or another. Even the hard-earned powers acquired for the destruction of enemies become the cause of one's own destruction when the time comes.

The same happened even with Dašanana. The weapon Chakraratna launched by Dašanana on Laksmana became the cause of his death

Story of Rama - Day Sixteen

Upon seeing the lifeless body of Dašanana, Vibhisana lost consciousness. When he regained consciousness and attempted suicide, Rama barely managed to restrain him.

The discussion of ethics and justice had certainly led to discord between brothers, but Vibhisa's heart still harboured attachment towards Daśanana. Just a while ago, the brother who was ready to attack his own brother could not bear his death now. The strangeness of attachment is such that it cannot be predicted when and in what form it will manifest.

Before the funeral rites of Dašanana, Bhanukarna, Indrajita, and Meghanada were released. Hearing this, Bhamanqala was very worried. He was thinking that just as Vibhisana could not bear the death of his brother, now if they were to witness the cries of their sisters-in-law and the condition of Bhanukarna and others, their minds would be shaken, and they would rebel which would be difficult to control control. Bhanukarna, Indrajita, and Meghanada, freed from captivity, cannot be trusted. Therefore, after much consideration, ministers were ordered to supervise them along with the soldiers.

As per Rama's order, the cremation of Daśanana was conducted with appropriate respect in the presence of his family members.

After the cremation rites were completed, and everyone had calmed down, Laksmana said to Bhanukarna and others, "You should continue to indulge in royal pleasures just as before and live joyfully." Hearing this, Bhanukarna, Indrajit, and Meghanada replied, "These enjoyments, which cause great suffering, serve no purpose for us. We had pledged in the state of bondage that if we were to be liberated from these bondages, we would live as ascetic monks, consuming food only from alms. Therefore, being free from bondage now, we will take initiation in the presence of the Jain, Digambara Muniraja, tomorrow morning to embark on the path of liberation."

Rama-Laksmana tried to convince them a lot, advised them to enjoy the pleasures of kingship for a few more days, but they could not sway them from their determination.

After this, each one went their separate ways.

Towards the end of the day, in the garden of Kusumayudha in Lanka, the great ascetic named Ativirya arrived along with his Mahasangha(other ascetics in group).Had the great sage come to Lanka when Daśanana had been alive,then such a demise would not have befallen Daśanana. Daśanana and Laksmana would have developed profound affection, for in the land where the prosperous sage and the omniscient reside, the earth becomes free from all disturbances up to two hundred yojanas(one yojana is approximately 8 kilometers, and enmity toward the kings residing near them also dissipates

Ativirya muniraja, immersed in meditation on an immaculate stone surface, achieved kevaljñana (omniscience) during the night.

At that very moment, the devas (celestial beings) of all four realms, who were returning after celebrating the auspicious birth festival of a Tirthamkara in the island of Dhatakikhanda, halted upon witnessing the auspicious occasion of Ativirya Muniraja attaining Kevaljñana. The light of the gems adorning the divine chariots illuminated even the midnight. Delighted, the devas (celestial beings) played their drums. Hearing this, Rama and Laksmana became worried fearing an enemy attack. However, upon receiving the news of Ativirya Muniraja's omniscience, they, with joyful hearts, went to witness it along with all the clans of monkeys and demons.

After listening to the teachings of Kevali, dispassionate Bhanunarna, Indrajit, Meghanada, and King Maya, the father of Mandodari, along with other kings, took diksa (renunciation) as Jain Digambari ascetics. Bhanunarna, Indrajit, and Meghanada attained liberation through intense meditation within a few days. King Maya, the father of Mandodari, became a Caranamuni, and after worshipping the temples situated on Mount Kailash and other mountains in Adhyadiva and engaging in austerity, he attained the state of sublime subhopayoga (virtuous or auspicious & right conduct). Eventually, he abandoned his body and became an exalted celestial being in the Išana heaven.

Father, son, and husband - these three are the nimitta in the protection of women. Upon the departure of her husband to heaven and now with the father and son taking initiation, extremely distressed Mandodari, weeping with sorrow, repeatedly faints. Upon regaining consciousness, she begins to weep again. Seeing this, Aryika named Shashikanta explained to her that whoever is born in this world will surely attain death. While wandering in this worldly existence, we do not know how many sons, fathers, and husbands we have had; but eventually, everyone has to part ways one day, and being sorrowful in their separation, we have only increased our eternal worldly existence. Now, fortunately, you have attained human birth and noble lineage.

Therefore, you should perform actions in such a way that you do not have to remain in the world again, nor wander in various states of existence. Instead of being sorrowful in the separation of father and son, you too should follow their path. Hearing all this, the composed and detached Mandodari took to renunciation vows along with Chandranakha.

On the following day, Rama and Laksmana, accompanied by Vibhisana, Sugriva, and other kings, entered Lanka. Watching them from their balconies, the men and women of Lanka were captivated by their presence, and they started to admire their bravery.

After travelling a short distance, Rama inquired from a woman about the location of Sita and continued forward in that direction.

Upon hearing of Rama's arrival, Sita was filled with delight and excitement. Her joy was immeasurable. The uncertainty about the life of her husband and the doubt of ever meeting him again, vanished as he drew near, and her heart leapt with joy.

Gradually, Rama approached Sita, followed by Laksmana. Upon seeing them, Sita remarked, just as the enlightened monks, the holders of great knowledge, had predicted, you have indeed attained that highest position. Now, you have acquired the kingdom marked by the emblem of the chakra and the divine status of Narayana. At that moment, seeing Bhamandala, Sita warmly embraced him. Then, Hanumana, Sugriva, Viradhita, and other kings came forward, offering their respects to Sita.

Following this, Rama took hold of Sita's hand and made her sit on an elephant, and together with Laksmana and all the kings, they advanced towards the palace of Dašanana

Upon arriving at the palace, Rama and Sita, Laksmana and Viśalya, and others visited the temple of Lord Shantinatha situated in the middle of the palace. While they were all engaged in offering prayers, Vibhisana went to the palace and consoled the family members including the grandfather Sumali and Malyavan and the father Ratnaśrava. Then, upon returning to his palace, he sent the chief queen named Vidagdha among his thousand queens to invite Rama, Laksmana, and Sita and others. When Rama, Laksmana, and Sita reached Vibhisana's palace, they were warmly welcomed. After bathing and such activities, they went to visit the temple of Lord Padmaprabha, made of Padmaragamani, situated in Vibhisana's palace to offer their prayers. Then, after a long time they relished delicious food. Reunited after a long separation, Rama and Sita happily spent their time.

After a few days, Vibhisa and all the Vidhyadharas gathered together to begin the coronation of Rama and Laksmana. At that moment, they said, 'In Ayodhya, our father performed the coronation of Bharata. Therefore, he is our rightful lord.' Then, everyone explained to them that as the holders of the Chakraratna, they had now become Trikhndi (holders of the three parts), so this auspicious pinnacle was now befitting. Bharata is incredibly brave and courageous. Upon hearing this, he will not be agitated, but rather will welcome your coronation with utmost happiness.

In this way, Rama and Laksmana were coronated. All praised the valorous Balabhadra and Narayana immensely and with their guidance Vibhisana ruled over Lanka. After the coronation, Laksmana sent Viraadhit to get his wives Kalyanamala, Vanamala, Jitapadma, and others, whom he had wed during his exile to the forest. Upon their arrival, Laksmana spent many days joyfully with them.

Rama and Laksmana would resolve in their minds to leave the next day, but upon receiving Vibhishana and others' sincere affection, they would forget their plan to depart. In this way, indulging in various pleasures and living joyfully, years went by. After being reunited with Sita following their separation and being surrounded by all sources of happiness, Rama became so absorbed that he even forgot about his mother. He didn't even remember his promise to call her to him.

In Ayodhya, Kausalya, the mother of Rama, was extremely sorrowful due to separation. Every single day seemed to pass by like years for her. In that separation, she would often remain in tears. One day, while lamenting and remembering the virtues of her sons, Narada, the wanderer, arrived. While enquiring with Kausalya about the cause of her sorrow, said, 'In Ayodhya, under the rule of King Dasaratha, who dishonours you that makes you so sorrowful? Those who do not obey your command, King Dasaratha will immediately punish them.'

Upon hearing this, Kausalya said, "O sage! You are not aware of the circumstances, hence you speak in this manner."

Narada replied, "You are correct. I went to the eastern region of Dhatakikhana'a island for the celebrations of birth of the Jain Tirthankara Bhagavan. Engrossed in the sight of Lord Jineśvara, I stayed there for 23 years. I have come directly from there to here, without going anywhere else. Therefore, now please narrate all the details to me"

Then Kaušalya mentioned the renunciation of Daśaratha, Bharat's coronation, Rama's exile, Sita's separation, the union of Rama with Sugriva and others, the battle with Daśanan Laksmana being attacked by power weapon and revival by Drona Megh's daughter Vishalya. After telling the entire story in detail, she said, "We know this much. What happened next? We have no news. We don't know in what condition Sita is. Is Rama's alive or not? Is Laksmana alive or not? What is Rama's condition?"

Upon hearing this, Narada said, "Mother, you must be patient. I will soon bring news of your sons' well-being. But I don't understand why Daśanana, the ruler of the three worlds and master of all Vidyadharas, has been angered by Sugriva, Hanuman, and others? Whatever it may be, I will go and bring news of your sons. That's all I am capable of doing. The rest of the tasks can be done by your sons."

Narada swiftly reached near Lanka through the sky route. Upon arrival, he pondered how to inquire about Rama's and Laksmana. If he were to ask about them directly, it might arouse opposition from Daśanana's people. They might even imprison or kill him. Therefore, he decided to inquire about Daśanana's well-being instead.

With this thought, Narada went to Padma Sarovar. There, Angad along with the residents of Antahpur were playing. Narada inquired about Daśanana's well-being from his attendants.

Upon hearing this and suspecting him to be an enemy, the attendants seized Narada and brought him before their master, Angad. Angad instructed them to take him to Padmanabha, who would decide his punishment.

Hearing this, Narada became very frightened and thought to himself, "I wonder who this Padmanabha is, to whom I am being taken? How will he treat me? I have unnecessarily taken on this trouble." As he was thinking of a way to escape this predicament, he saw Rama in front of Vibhisana's palace and became very pleased. Rama also stood up and honoured him. After blessing him, Narada conveyed the news about Kauśalaya and Sumitara, saying that they are very sad in your absence. If they do not see you both soon, they may die. Hearing this from Narada, both brothers were deeply saddened and said to Narada, "You have done us a great favour. We were so engrossed in our happiness that we had forgotten our mothers; you have reminded us of them. Now, we will go to our mothers immediately."

Rama immediately called Vibhisana and said, "We have stayed happily in your palace for a long time. Now, we wish to go to Ayodha to meet our mothers." Vibhisana replied, "Lord! As you command, so it shall be. I will immediately send news of your well-being to your mothers through a messenger, which will bring them joy. For now, please stay with us for sixteen more days."

When the messengers reached Ayodhya, Kausalya and Sumitrà were standing on the roof of the palace talking. Seeing the Vidhyadharas coming from afar, hopeful Kausalya said to Sumitrà, "My heart tells me that these Vidhyadharas will bring good news about our sons." Sumitrà said, "Sister, may your words come true."

While showering flowers, they went to King Bharata and said that with the manifestation of the Chakraratna, Laksmana has attained the status of Narayana, and Rama has obtained the status of Baladeva. Dasanana was killed by Laksmana, and both brothers have attained supreme sovereignty over the land of Bharatksetra.

In this way, King Bharata was pleased with the news of the rise of Rama and Laksmana. He honoured the messengers and then took them to the mothers. Hearing the news that gladdened their hearts, the messengers began to shower gems in Ayodhya. Filling the homes of the Ayodhya residents with wealth and grains, they then returned to Lanka.

The Vidyadharas named Silavam made Ayodham even more beautiful than Lanka in just sixteen days.

The residents of Ayodhya were very pleased. All their poverty had been eradicated. They were astonished to see the temples adorned with jewels and gold. All the residents of Ayodhya, eager to see Rama, Laksmana, and Sita, were impatiently awaiting their arrival.

The Story of Rama - Day Seventeen

Today, the residents of Lanka were sad. The Balabhadra Narayana, whose presence they had enjoyed for so many years, were now about to depart. They wished that the night would stand still and that the sun would never rise, but who can stop the cycle of nature? Time moves forward at its own pace.

At sunrise Rama, Sita, and Laksmana boarded the Puśpaka aircraft and set off towards Ayodha. Along with them, Vibhisana, Sugriva, Hanumana, Bhamandala, and other kings also mounted their respective vehicles and departed.

On the way, Rama showed Sita all those places where they had wandered searching for her, and where they had lived together.

Suddenly, seeing a beautiful city below, Sita asked Rama, "Which wonderful city is this that I have never seen before?" Rama replied, "This is Ayodha. The Silavatom have made it so entrancing that you didn't recognize it." Just then, seeing Bharata approaching from a distance, they lowered the aircraft. The brothers embraced each other with love. Then, taking Bharata into the aircraft as well, they proceeded towards the city.

The joy of the residents of Ayodhya Knew no bounds. The entire city was decorated like a bride. They were eagerly awaiting the arrival of Rama and Laksmana, their eyes fixed in anticipation. As soon as Sita, Rama, and Laksmana entered the city with Bharata, the sky echoed with cries of victory to Rama and Laksmana. Seeing Vibhisana, Hanumana, Sugriva, Bhamandala, and others following behind, the people also talked among themselves of their valour.

In this way, accepting the people's greetings, they reached the royal palace. The mothers welcomed them and, with great joy and emotion, reunited with their sons after many years of separation.

Upon the arrival of Rama-Laksmana, the already detached Bharata was about to undertake the ascetic vow. Upon Kaikei's plea, Rama-Laksmana attempted to dissuade him. However, Bharata remained steadfast in his decision and declared, "Until now, I have been ensnared in the bonds of attachment. Attachment is a fire that always consumes. Despite knowing and understanding this, I have been unable to let go of it until now as I was bound by my father's vow. But now, I have resolved to forsake this royal path; I shall tread the path of renunciation." Afterwards, he went to bid farewell to the mothers and wives, all of whom tried hard to stop him, but when Bharata did not relent, his wives asked him to fulfil their last wish. They all wanted to engage in watersports with him, and took Bharata to the lake for this purpose. Bharata went with them to the lakeshore. After bathing Bharata sat down on the shore of the lake, when a frenzied elephant named Trailokyamamadana, having broken free from its chains, terrified the people of Ayodha and headed towards the lake. By the time Rama-Laksmana arrived to stop the frenzied elephant, it had already calmed down. Upon seeing Bharata, the elephant remembered its past life and its restlessness and ferocity ceased. Still suspicious, Rama-Laksmana slowly approached and captured it, and tied it up in the elephant stable.

On the fourth day, the elephant's mahout came to King Rama and Laksmana and said, "Today is the fourth day. The elephant neither eats nor drinks nor sleeps; it sits still without any activity. Even the elephant doctors cannot understand its ailment. Now, it's up to you to find a remedy."

Hearing this, Rama contemplates: Why did this elephant belonging to Daśanana possessor of immense strength that even shook Mount Kailash, break free from captivity? And why did he suddenly become calm upon reaching Bharata? And now, for what reason does he refuse to eat?

While Rama was thus contemplating, a guard arrived and informed him that Deśabhusana - Kulabhusana kevali have come to the Mahendrodaya forest with an entourage. Hearing this, the four mothers, the four brothers, their wives, the entire populace, and even the elephant Trailokyamamadana, the king of elephants, went to see the Kevali. Everyone saw him and listened to his teachings. Finally, Laksmana asked about the elephant; why did Trailokyamamadana become agitated? Why did he suddenly become calm?

The Kevali said that this elephant experienced agitation in captivity because of its immense excellence in valour. After that, upon seeing Bharat, it calmed down due to the recollection of its past life.

Upon hearing about his and the elephant's past lives, the dispassionate-hearted Bharata immediately took the ascetic vows. Along with Bharata, many other kings also took initiation. Seeing Bharata take initiation, Bharata's mother Kaikei fainted. When she regained consciousness, she was enlightened by {Aryika Prthvimati} 's teachings and she took the vows of an {Aryika} in her presence.

The elephant Trailokyamamdana, while observing the Jain devotee's fasts and undergoing 15 to 15 days of fasting, ultimately relinquished this body in renunciation and ascended to the sixth heaven as a Deva (celestial being).

The great sage Bharata, adhering to great virtues, enduring twenty-two impediments (that a monk withstands), undertook severe penance due to which he attained many supernatural powers. Unaware, Bharata Muni remained absorbed in meditation. As a result, he quickly destroyed his karmas and attained nirvana (liberation)

Upon Bharata's initiation, Rama and Laksmana's minds were not inclined towards royal duties. Whenever there was a royal assembly, they discussed Bharata's virtues. In this way, some days passed.

After some days, the terrestrial and celestial kings approached Rama humbly and said, "We all now wish to perform your coronation as king, so please give your consent." However, Rama, expressed his disagreement and sent them to Laksmana. When all the kings went to Laksmana, he approached Rama and said, "I am your servant, you are the one worthy of that position." Rama said, "No, Narayana, you are the one who slew the trikhandi Daśanana. Therefore, the coronation should be yours." After considerable debate, when no conclusion was reached, all the kings finally decided to perform the coronation of both, and at the auspicious moment, Rama and Sita along with Laksmana and Visalya were coronated.

After this, Rama appointed Vibhisana and other kings to various kingdoms, and Satrughna asked for the kingdom of Mathura. Hearing this, Rama said that it is not within his jurisdiction as, Daśanana's son-in-law, Madhu, who rules it is our enemy. He possesses a trišula ratna(trident gem) given by Camarendra, which never fails and can take thousands of lives and return back to him. His son is also a great warrior and the chief of Vidyadharas. Considering this, we are anxious and unable to sleep all night. How will you be able to win over him?"

Hearing this, Shatrughna said, "What is the use of talking too much about this subject? Just give me Mathura, I will take it by my own strength." Despite much persuasion, when Shatrughna did not agree, Rama took a vow from Shatrughna that he would only fight when King Madhu did not have the Trishula Ratna in his possession. After taking leave from his mother and worshipping Jina (Jain deity), Shatrughna set out for the battle.

Rama and Laksmana accompanied him for three miles. Before returning, Laksmana gave Śatrughna powerful weapons named, Sagaravarta-Dhanusa and Agnimukhabana, and also sent Commander Krtamtavakra along with him.

Upon reaching Mathura, Satrughna was informed by spies that King Madhu is in the forest with his queens for six days. He was not afraid of the enemy. He neither knew about your promise nor did he know anything about your coming here. Upon receiving this information, Satrughna, realising that Madhu was careless, while without the trident gem, he seized the excellent opportunity to defeat him and captured Mathura in the middle of the night.

The next day, when the news reached King Madhu he set out for battle against Satrughna and attempted to enter Mathura in various ways, but he failed. In the battle, Madhu's son was killed. Seeing this, Madhu became dispassionate and began plucking out his hair while still mounted on his elephant. Observing King Madhu turn towards renunciation, Satrughna ceased the battle and paid respects to the ascetic Madhu. Shortly afterwards, Muni Madhu through the process of samadhi-marana (voluntary fast unto death while meditating deeply) was reborn as an exalted deity in the Sanatkumara Heaven.

The strangeness of the thoughts! Just a moment ago, King Madhu was ready to fight and die for his kingdom, yet in the next moment, he embarked on the path of detachment. Šatrughna entered Mathura and began to rule the kingdom.

After Madhu's demise, the deity who presided over the Trident Gem took it and went to Chamarendra, narrating the entire incident of Mathura. Greatly distressed and furious over Satrughna's actions, Chamarendra, in a fit of rage, decided to emerge from Patala and prepared to head to Mathura. At that moment, Garunendra came to Chamarendra and asked, "Where are you going?" Chamarendra replied, "I am going to bring suffering to the one who has killed my friend Madhu's son." Garunendra asked, "Have you not heard of the greatness of Visalya?" Chamarendra replied, "That extraordinary state was only in Visalya's youth, not at present." After bidding farewell to Garunendra, Chamarendra arrived in Mathura. Upon arriving in Mathura, he saw the residents cheerful, as they were when under Madhu's rule. This sight infuriated Chamarendra, for he thought the city's ruler and his son had died, yet the citizens were rejoicing instead of mourning, and therefore he thought of completely destroying Mathura. Driven by intense anger, Chamarendra inflicted various unbearable calamities and spread different diseases among the people. Many people died, and out of fear, Satrughna returned to Ayodha.

Seeing their victorious brother returning, Rama-Laksmana welcomed him. Śatrughna stayed there for a few days. However, without Mathura, his mind was not at peace in Ayodha. Therefore, he remained very despondent.

After some time, during the chaumasa (four-month rainy season), the seven carannsis (aerial sages) arrived in the forest near Mathura. Then, due to their influence, the calamities of Mathura were resolved. Everywhere fruits and flowers began to bloom and diseases were cured. One day, they came to Ayodha for alms. Seth Arhadasa thought that these monks seem to be wanderers, because monks don't wander during the monsoon, and he had never seen them in Ayodha before. Therefore, he did not give them alms; however, his daughter-in-law fed them. After the meal, the monks went to the temple, where they had a conversation with Dyuti Bhattaraka (priest). Then they returned to Mathura. A short while later, Seth Arhadasa came to the temple and learnt that they were Carannsis endowed with special powers. Seth Arhadasa regretted his act. He realised that the Carannsis dwell in one place during the rainy season but they travel to cities only to receive alms. Due to their Charanariddhi (supernatural abilities), no harm comes to living beings from their bodies. Upon learning that these monks were currently residing in Mathura, Seth Arhadasa set out to visit them. When Satrughna heard about the arrival of the monks had ended Mathura's famine and diseases, he accompanied by his mother Suprabha went to visit the monks in Mathura.

Satrughna addressed the Muniraja, "Your presence has brought an end to the city's epidemic, famine, and misery, ushering in prosperity everywhere. Hence, we wish you to stay here a few more days." Muniraja responded, "Staying beyond the prescribed time is not appropriate as per the Jain precepts. This is the caturtha kala (fourth era). After this, in the pamcamakala (fifth era), there will be a decline in righteousness. At that time, the Jain religion will be obscured by hypocritical beings. Hypocritical ascetics will abandon compassion and propagate violence. In the era of mahakudharma, (great [propagation on false religion) innocent animals will suffer at the hands of cruel and wicked beings, farmers will suffer, the people will become impoverished, and violence will increase. Sons will alienate their parents, and parents will also lack affection. In the kalikala, rulers will become robbers and no one will be happy. Passion will proliferate during that time. Caranmunis, devas (celestial beings) and vidyadharas will cease to visit, ignorant people will condemn naked ascetics, and worship those who indulge in worldly pleasures. No one will show compassion for the poor and orphaned, and people will offer money to the deceptive and immoral."

“Therefore, spend your time in virtuous meditation now, and engage in activities that promote the advancement of dharma in whatever way possible.”

Afterwards, the monks departed through the aerial route, and Satrughna, as per their instructions, built numerous grand Jain temples both within and outside the city, and ruled the kingdom peacefully for a long time

The Story of Rama - Day Eighteen

In Ayodha there was happiness and peace everywhere. The arrival of Rama and Laksmana brought contentment to the populace. Rama and Laksmana, free from foes, were living happily.

One day, in the court of King Ratnaratha of Ratnapura, the disgraced Narada brought a portrait of Princess Manorama, daughter of King Ratnaratha, to Laksmana. Laksmana was enchanted by the maiden;s potrait, and he thought that his being a Narayana is few-tul if he did not get this jewel of a woman.

When asked about the maiden, Narada informed that she is Princess Manorama, daughter of King Ratnaratha of Ratnapura. During discussions about a suitable groom for her, I proposed your name in their assembly. In response, his sons became angry and insulted me, saying that you are their enemy.

They want to kill you and I'm talking about giving her away as a bride to you. Hearing this, Laksmana, full of pride, decided to break their pride. Therefore, he immediately called Viradhita Vidyadhara and said to him, "Write letters to all the vidyadharas and summon them. We all will march to Ratnapura altogether."

Rama and Laksmana, along with all the other kings and their armies, marched towards Ratnapura. A fierce battle ensued between the armies on both sides. In the end, Rama and Laksmana were victorious, and King Ratnaratha formed an alliance by marrying his daughter Shridama to Rama and his daughter Manorama to Laksmana. Seeing all this, Narada mocked King Ratnaratha, but King Ratnaratha said to Narada, "Your anger has also been a cause of progress for us, otherwise how could we have a relationship with Balabhadra Narayana?"

After this, Laksmana conquered all the vidyâdharas of the southern region.

In this manner, Laksmana attained the position of complete Narayana. His army consisted of 42 lakh elephants, 42 lakh chariots, 9 crore horses, and 42 crore foot soldiers. Deities and Vidyadharas from the three parts served him. Sixteen thousand crowned kings, brighter than the sun, were under his command. His palaces were made of marvellous jewels. His possessions included seven gems: the conch, discus, mace, sword, staff, serpent couch, and Kaustubha gem. There were 16,000 queens, among whom eight were principal queens. Their names were Vishalya, Rupamati, Vanamala, Kalyanamala, Ratimala, Bhagvati, Jitapadma, and Manorama. Among these, the eight sons of the eight principal queens were the chief ones.

Rama had four treasures - the plough, the pestle, the jewel necklace, and the mace. There were 8,000 queens, among whom were four principal queens; their names were 1. Sita, 2. Prabhavati, 3. Ratiprabha, and 4. Śridama.

Sita, the wife of Rama, had two dreams on a preceding night:

1. Two excellent astapada (type of celestial beings) as bright as the autumn moon, were sitting in her mouth.

2. She herself fell to the ground from the Puspaka aircraft. Rama interpreted the first dream by saying that she would have two majestic sons, and the second dream's outcome was not good. He reassured her not to worry as the effects of malevolent planetary influences would be removed by the acts of charity.

A few days later, pregnant Sita expressed her desire to visit the Jain temples. Rama ordered to adorn the temples extravagantly and planned to tour religious sites with Sita. Rama, accompanied by Laksmana and other queens, went to the Jain temple located in the forest. They all worshipped the Jain deities with devotion and stayed there for a few days. People from the kingdom arrived to meet Rama. Rama met them. At that moment, Sita's right eye twitched.

Sitä, with her inherent courage, started to ponder. The twitching of the right eye, which forewarns of misfortune, alerts me to an event I cannot even imagine. I must remain prepared to face every situation with ease. Who knows when, what, and which event might befall us? in the Damđaka forest, did we ever imagine getting entangled in such a cycle of accidents due to Laksmana's slight enthusiasm? Even escaping from the captivity of the ruler of Lamkadhipati Dasanana felt like a mere dream. Now, what bigger event could occur in my life? Especially when my husband's love and trust is with me. Now, what fear do I have? What anxiety? In this way, Sitä assures herself and, upon the advice of other queens, for the peace from malevolent planets, she summons Bhadrakalaša Bhamdari and instructs that until my delivery, to continuous perform kimicchaka charity (to give whatever one desires). In this manner, she became calm and devoted to righteousness.

Meanwhile, Rama asked the citizens the reason for their visit, but everyone remained silent out of fear. Then, when Rama reassured them of safety, one among them said that in the world, most people speak after listening and not observing. These people are by nature devious, and if they come across an example, they do not hesitate to engage in undesirable deeds. Rama said, "Tell me clearly." Then he said that nowadays, the powerful sinners find an opportunity to abduct the youthful women of the weak, and send them back after keeping them for a few days. Even when such things happen, everyone says the same thing, that although Rama is proficient in all scriptures, still, he kept Sita, who lived in another's home, in his palace, so what blame can be put on others? As the king does, so do the subjects. In this way, wicked people, unrestrained, oppress the weak. Now, you must come up with a solution yourself. Saying this, they, as representatives of the people, departed, but turmoil arose in Rama's peaceful life.

Rama was very disturbed today; sleep had escaped far from his eyes, and his mind was racing at lightning speed through countless thoughts. He, was confused about his duties, couldn't comprehend what to do and what not to do. After wandering in the forest for years, Sita had just found a little happiness, and now, having crossed the ocean to defeat the enemy in battle, how could he abandon her? But to protect the clan's reputation, he couldn't even keep her at home.

The issue is not just about defaming a single person, but about the initiation of a wrong tradition. If nothing is done about this, then women who have lived in other houses for months will also continue to receive respect in noble families just like noble women. In such a situation, the dignity of virtue will be compromised.

Although Sita is completely pure and virtuous, it is not only virtuous women who will follow her example; women of compromised virtue and immoral men will also misuse it. Therefore, it is extremely necessary to take some action.

In this manner, Rama was engrossed in thoughts of the words and events discussed by the public a while ago, as he was lost in deep thoughts, Laksmana arrived and interrupted his chain of thought, asking about the cause of his concern.

Ram recounted the entire story, and upon hearing it, an enraged Laksmana, said that he would cut off the tongue of anyone who uttered such false words. Râma calmed Laksmana and said that although Sita is virtuous, the rumours are damaging his reputation, and he would not let his honour be tarnished. Therefore, abandoning her is the only solution. Laksmana replied, "O Lord! People even criticise muni and Jain religion; will you abandon righteousness because of public opinion? No, then it is not right to abandon Sitä either."

Rama said - "What you say is true, but those who are righteous do not act against the people's expectations. Therefore, there is no question of public reproach. Moreover, I have this great flaw that I brought back Sita, who had been taken away by another man, into my home." Even after hearing all this, Laksmana tried hard to convince him, but Rama remained firm in his decision. He then summoned General Krtantavakra and instructed him to take Sita to places like Sammedaśikhar and leave her in the secluded forest.

Krtantavakra bowed his head and said, "O Lord! It is my duty to obey your command." and going to Sita, Krtantavakra said, "O Mother! Arise and get on the chariot. You desire to visit the temples, so let us go." Hearing this, Sita happily boarded the chariot. After showing Sita the temples, Krtantavakra stopped the chariot in a secluded forest and began to cry. When Sita asked him the reason for his tears, he said, 'Out of fear of disgrace, King Rama has abandoned you.'

Hearing this, Sitã fainted. Upon regaining consciousness, she said, "Tell my husband that if he has abandoned me out of fear of criticism, it's acceptable. But never abandon righteousness out of fear of criticism. My abandonment may cause you some sorrow in this life, but abandoning righteousness will lead to endless suffering in countless lives."

In this way, even though abandoned by Rama, Sita desires only his well-being, which is appropriate, because, just as sugarcane, despite being crushed, still produces sweetness in the mouth, similarly, noble women, through favourable words, bring peace to their husbands, even when persecuted, they remain dedicated to their husband's well-being.

Krtantavakra, feeling ashamed of himself, left innocent Suta alone in the forest and returned to Ayodha. He conveyed Suta's news and message to Rama, who, upon hearing it, became engulfed in sorrow. He began to repent sending the blameless Suta to the forest. He called for the treasurer Bhadrakalasa and instructed him to continue providing charity as per Suta's wishes, as they used to do in the past. Despite Suta's separation, Rama remained internally disturbed and anxious due to separation from Suta, but outwardly he tried to appear calm, continuing to smile.

Upon regaining consciousness, Sita would weep, then faint again. When she regained consciousness, she would weep once more. In this manner, much time passed without her even realising it

Fortunately for Sita, King Pundarikapura's ruler, Vajrajamgha, came to the same forest to capture an elephant. Hearing the cries of lamentation, he went in that direction and upon seeing Sita, he asked her, "O maiden/godess ! How have you come to this desolate forest, and why are you crying?"

Upon hearing his comforting words, Sita said, "I am the daughter of King Janaka and the wife of King Rama, the son of King Daśaratha. Due to residing at Ravana's place, people criticised me. Therefore, out of fear of disgrace, Lord Ramachandra had me left in this secluded forest under the pretext of visiting the Jain temples."

Then, King Vajrajamgha consoled his friend Janaka's daughter Sita and, adopting her as his sister, brought her to his palace. There, Sita dedicated herself entirely to spiritual practices, charity, and righteous acts.

Due to the influence of Lava and Kuša being in her womb, Sitä found it unbearable to disobey instructions. She preferred to see her reflection in the sword rather than in the mirror, disliked music, but enjoyed the sound of arrows being shot. In this manner, slowly and steadily, time passed, and nine months later Sitä gave birth to two sons together. King Trajrajamgha celebrated the birth of the sons with great festivity, donated generously and named the sons Anangalavana and Madanankuša, who became famous in the world by the names of Lava and Kuša. As they grew older, they became skillful in the art of warfare under the guidance of Guru Siddhartha.

In the presence of their immense brilliance, the splendour of other kings in their youth faded. Those kings, devoid of their own radiance, began to serve them. In both appearance and virtues, the two brothers surpassed each other.

Upon seeing both brothers reach adulthood, King Vajrajamgha considered marrying thirty-two princesses born to his queen consort Šašičula to Lava. For Kuša he dispatched an envoy with a proposal for Kanakamala, daughter of King Prthu of Prthvipura. However, the marriage of his daughter to a young man of unknown lineage was not acceptable to King Prthu. Consequently, King Vajrajamgha prepared for war. When Lava and Kuša learned the reason for the war, they themselves set out for battle.

Before the prowess of those two brothers, within moments there was panic in the army of King Prthu. Unable to withstand their arrows, even Prthu began to flee. Then Prthu sought their forgiveness and said, "The lineage of brave warriors is known through their arrows. Therefore, please accept my daughter Kanakamala."

After this, Lava and Kuša defeated several kings, brought them under their control, and returned to Pundarikapura with King Vajrajamgha.

One day, while Lava and Kuša were playing in the forest, they saw Narada. After paying respects to Narada, who was respected by the gods, Narada blessed them, saying, "May you have the glory similar to that of Rama and Laksmana."

Upon hearing this, they asked, "Who are Rama and Laksmana? In which lineage were they born? What are their virtues?" Then Narada replied, "How have you not heard the story of Balabhadra-Narayana until now? Rama is known throughout the universe. Although the virtues of Rama and Laksmana are immense, I will summarise their story."

In the Ichvakuvamśa (Ichvaku dynasty), King Daśaratha had four sons: Rama, Laksmana, Bharata, and Śatrughna. Rama, the eldest, wed Sita, daughter of Janaka. Following their father's command, Rama and Laksmana went into the forest, where the Daśanana deceitfully abducted Sita. With the aid of Sugriva and other kings, Rama and Laksmana vanquished Daśanana in battle and brought Sita back to Ayodha. After a period of happiness, people began to have doubts about Sita's purity, prompting Rama to send her into exile.

Kusá then said, "What Rama did was not right. The king should listen to everyone, but giving punishment without verifying the truth is inappropriate. This is not the way of the wise and virtuous. There are many ways to resolve accusations. Punishment is justified only after examining through those methods. Statements alone don't make Sita deserving of punishment. We will ensure justice for Sita."

Eager for the battle, Lava and Kuša asked, "How far is Ayodha from here?" Narad replied, "It is one hundred and sixty yojanas away." Then both the princes said, "We will fight Rama and Laksmana and ensure justice for Sita. Who on this earth is mightier than us?"

They both went to King Vajrajangha and said, "Send letters to all countries, including Kalinga and Sindhu. We will soon march towards Ayodha."

When Sita heard this, she became very sad and said to Narad, "What have you done? You have turned father and son into enemies." Narad replied, "I didn't know anything; I just gave a blessing." They asked about the story of Rama, and I told them. But don't worry, whatever happens will be for the best."

When both brothers saw their mother crying, they asked the reason for her tears. Sita said, "I am crying upon hearing about your intention to fight with your father." Then, both inquired about their father. Sita narrated the entire story from her swayamvara to exile, abduction, and the birth of Lava-Kusa, and said, "I am worried upon hearing of your intention to fight with him, because now I do not know whether I would hear of the ominous news of my lord or of you or my brother-in-law; therefore, I feel like crying."

Both said, "O mother! You are indeed a symbol of 'a woman endures everything but says nothing.' It is the nature of women to overlook the faults of their loved ones and desire only their well-being. But our father, the archer of immense fame, abandoned you in the forest - this was not right. Therefore, we will definitely break his pride, but as per your advice, we will not release arrows that will wound him. So, do not be sad, remain assured."

Sita said, “They are your elders and it is not appropriate to oppose them. Maintain a calm mind and offer respect to your father, this is the path of righteousness.”

Lava-Kuśa said, "Our father has attained the status of a foe, so how can we go to him to pay our respects and speak words of humility, saying that we are your sons? Even if we say that we are your sons and he does not accept us, then? Therefore, it is better to die in battle than to speak cowardly words." Hearing this, Stta fell silent, and both sons respectfully bowed to Jinendra dev and after reassuring their mother, set out for battle.

The Story of Rama - Day Nineteen

When Lava and Kuša reached near Ayodhya, Rama and Laksmana, thinking that Parachakra has arrived, sent messengers to Sugriva and other kings. All the kings, along with their armies, arrived quickly.

Narada approached Bhamandala and conveyed all the news about meeting Sita, after which Bhamandala, along with parents, went to Pundarikapura. Subsequently, Bhamandala told Sita that no one can stand before Balabhadra-Narayana, hence for cooperation in the cessation of war, "you come with us." Sitting in Bhamandala's aircraft along with the daughters-in-law, Sita departed.

All the vidyadharas and Hanumana, when they came to know that Lava-Kuśa were Rama's sons, they became disinterested in the battle. But Rama and Laksmana, unaware of their relationship with Lava and Kusa, continued to fight. Lava-Kusa, recognizing Rama and Laksmana as father and uncle, attacked strategically, saving vital points, while Rama and Laksmana, considering them as enemies, aggressively countered their attacks.

In this way, the battle between Rama and Lava and Laksmana and Kusa continued for a long time. As all his weapons failed against Kusa, Laksmana angrily threw his discus, but even the Chakraratna had no effect on Kusa. Upon the failure of the Chakraratna, all the soldiers were astonished and began to wonder if these were other incarnations of Balabhadra Narayana? But how could the words of Jinamuni be otherwise? Then, seeing Laksmana also lost in thought, Narada went to him and said that the words of the Jina are never otherwise. They are your nephews, sons of Sita, they are a part of you. Therefore, weapons like the discus do not work on them.

Upon knowing them as Sitä's sons, Rama and Laksmana embraced them. Sitä, seeing the reunion of father and sons, was at ease and happily returned to Pundarikapura. Bhamandala came and met his nephews. After this, Rama went to the temple with his sons, then they entered Ayodhya.

A few days later, Hanumana and Sugriva, along with others prayed for Sita's return. Rama said that due to public opinion, he had abandoned Sita, so how could he call her back without testing her? Therefore, now summon the ministers from all countries, and let Sita prove her purity in front of everyone, then I can keep her with me.

Upon hearing this, Hanumana and others went to Pundarikapur and brought Sita back.

Sitä spent the night in the Mahendroday (a garden) near Ayodhya. The next day, when Sitä entered the rajiyasabha (royal court), all the present kings honoured Sitä appropriately.

As soon as Sitä approached Räma, she saw him aloof. Seeing Räma indifferent, she thought that the days of my separation have not yet ended. My lord is still angry with me, so it is not appropriate to go to him at this time - thinking this, she stood at a distance.

Upon seeing Sitä standing before him, Räma spoke earnestly, "O Sitä! Although I know your innocence, yet, the crooked minds of the people need assurance. Dispel their doubts by assuring them."

Hearing such reassuring words from her lord, Sita, with a pleased heart, said, "I am ready to undergo any kind of test. If you command, I will drink deadly poison, or enter the flames of fire, or do whatever else you wish. I am prepared to do anything."

After much deliberation Rama commanded Sita to undergo the trial by fire. Sita accepted it wholeheartedly, but Hanumana and others became very anxious and started thinking, "How can one trust fire? It only burns." Therefore, everyone collectively tried to stop Rama from this action. However, Rama, without paying heed to anyone's plea, commanded the servants to prepare the fire pit. Meanwhile, as the fire pit was being prepared in Ayodhya, in Mahendrodaya Garden near Ayodhaya, monk Sarvabhusana attained omniscience. Therefore, all the devas were coming to have his audience. When they saw the fire pit prepared for Sita's test, Indra commanded the deity named Meghaketu to protect Sita's during the trial and that will restore her dignity and name. Saying so he went to worship the Kevali. Following Indra's command, the deity Meghaketu assumed a concealed form and sat above the fire pit in the sky.

The fire pit was ready, and the entire atmosphere was heating up with the flames of fire. All the present kings and subjects were stunned. Suta was slowly advancing towards the fire pit. She was calm; there was no trace of fear or anxiety on her face. However, Rama was very restless. He was thinking, "I have ordered the chaste and virtuous Suta to enter the fire pit unnecessarily. Now, how can I stop her progressing? If I stop her, it would be embarrassing, and if I don't, Suta's death is inevitable because the nature of fire is to burn. Anyone who comes in contact with fire will surely burn..."

In this manner, Rama was perplexed and bewildered by his own decision.

Upon reaching the fire altar, Sita remembered the Tirthankara and said, "If I have any desire other than Rama in my mind, speech, or actions, may my body be consumed by the fire." "If I am a devoted Anuvratadhari Śravika (female householder), then, O fire! Do not turn me to ashes." Saying so, Sita recited the Navakara Mantra and entered the fire. At that moment, Meghaketu dev transformed the fire altar into a water pool and filled it so much that all the present people began to sink into it. Seeing the water rising rapidly, all the terrestrial beings became frightened and began to pray to Sita for protection from the water. Upon Sita's request, the deity halted the water and created a throne in the middle of that lake. Sita sat on it, and then Lav and Kush swam to Sita's side.

Rama too arrived at Sita's side and invited her to accompany him to the palace. Guru Gambhira Sita (clam and resolute) responded solemnly, "O natha (husband)! I have grasped the essence of the world thoroughly. Now, my aspiration is to advance towards the path of liberation. Hence, I will undertake the vow of Jain asceticism."

Upon hearing this, Rama lost consciousness, and Sita went to Prthvimati Aryika to receive initiation. Thus, we see that the great virtuous silavati Sita had to endure three periods of exile.

The initial instance occurred when she, as the devoted companion of her husband Rama, ventured into the forest alongside Rama and Laksmana. It was then that she had to face formidable challenges after being abducted by Ravana.

The second time, due to the fear of societal discord, the husband had exiled his wife to a secluded forest. At that time also, pregnant Sita had to endure many hardships.

Now, for the third time, she herself is embracing renunciation, rejecting all worldly comforts, leaving behind all relatives, and going into the forest.

Without detachment, whoever goes into the forest will only find suffering. Whether one remains in a palace or goes into the forest, the afflicted are those who are attached. Without detachment, happiness cannot be attained. Now, the great ascetic Suta is going into the forest, so there is no question of troubles. The first time, she was sent to exile because of her in-laws, the second time her beloved husband himself sent her away without explanation. When her in-laws sent her, her husband and brother-in-law were her support, but what happened to that support? In the end, Ravana abducted her despite having their support. However when her husband sent her away, there was no support at all, but no one abducted her; she found support in the form of a righteous brother (dharma).

Now, for the third time, there is neither an abductor nor will any righteous brother come. Now, only religion is the support. Indeed, true support is religion itself.

Upon regaining consciousness and not finding Sita nearby, Rama became despondent and began to think that the death of a loved one is preferable to separation. The devas helped Sita, which was good, but now if they don't return my queen, then I will wage war against them. Even after Laksmana tried to convince him, he did not listen and angrily went towards Kulabhusana Kevali's (omniscient) Gandhakuti. From a distance, upon seeing the hermitage, Rama's anger subsided. He got off the elephant, bowed to the Lord, circumambulated him thrice, and listened to his teachings. Sita as an aryika (female ascetic) was also listening to his teachings.

After hearing the dispassionate teachings of Kevali (omniscient), Rama asked, "By what means can I be freed from the cycle of worldly existence? For I can renounce the entire kingdom of the earth, and my queens, but I am not capable of breaking the bond of my brother immersed in the waves of their affection. Please tell me the way to come out of this." In response, the divine voice of Kevali (omniscient) proclaimed, "Do not grieve, for you are Baladeva. You will rule happily with Vasudeva for many days, then after observing the Jineshwar Vow, you will attain liberation in this very existence." Upon hearing Rama's future from the Kevali, everyone was greatly pleased.

After this, Vibhisana asked, "For what reason did Daśanana abduct Sita? Endowed with the virtues of righteousness, wealth, desire, and liberation, versed in various scriptures, and possessing many noble qualities, why did Daśanana, the lord of Lanka, succumb to the desire for another's wife? And why did Laksmana strike down this courageous and valiant warrior in battle?"

As per the teachings of Kevali, it was revealed that Dašanana's was passionate about Sita for many previous births, yet he couldn't attain her. Therefore, even in this life, Dašanana attempted to possess Sita. Both Rama and Laksmana have been brothers in multiple lifetimes, and there is animosity between Ravana and Laksmana's soul from many lifetimes. Hence, due to past enmity, Laksmana killed Dašanana. Sita had offended a sage in a past life, hence she faced the consequences.

Upon hearing the vairagyamay upadesh (teachings of renunciation) from Kevali (Omniscient), General Kritamtavakra expressed to Rama his desire to transcend this cycle of existence. Therefore, he wished to observe the vows of a monk. Despite Rama's efforts to dissuade him, reminding him of the challenges of the harsh forest terrain and how he would cope with its adversities, and questioning how he would endure the discomforts there, and withstand the harsh words of the enemy army, and tolerate the insults from lowly individuals, Kritamtavakra remained steadfast in his determination. Finally, Rama advised him that if by any chance he did not attain liberation in this life and if he became a dev (celestial being), he should help Rama in times of distress. That if he (Kritamtavakra) felt any indebtedness to him (Rama) then not to forget him.

Krtamtavakra replied, "As you command, O Lord!" Saying so, he relinquished all external and internal attachments and became a digambara muni (sky clad monk). Thereafter, Rama greeted all the ascetics and approached Sita. Witnessing the renunciate Sita, he was amazed and astonished. He wondered how the gentle Sita, who was even afraid of the thunder of clouds, would now endure in the dreadful forest. He pondered upon how the delicate body would withstand the austerity of the ascetics. It was my mistake to have expelled this noble lady from our home just because of fear of dishonour. But now, what can I do? It's difficult to reverse the course that has been set. I've just heard in the divine voice, 'What is destined to happen will happen.' Therefore, if exile is destined for Sita, how can she enjoy the comforts of palaces? Thus, recalling kevali's teachings and maintaining composure in mind, he paid respects to Sita. Laksmana and Lava-Kusa also honoured her appropriately, and they all returned to Ayodhya.

Sita endured severe austerities. Her body withered away due to numerous fasts. Detached from bodily concerns, Sitä embarked on intense penance. Through her dedication to study and meditation, she emerged as a leading figure among all aryikas (female ascetics). She practiced penance for 62 years, then, with only 33 days of life left, she embraced sallekhana (voluntary renunciation of body), abandoning her corporeal form, cutting away from her female gender she became a Pratindra (type of) celestial being named Achyut in the 16th heaven.

Upon seeing sister Sitä as äryikä, even Bhämandala's had detached, passionless thoughts, but due to his inner weakness, he himself could not undertake renunciation. Thus, years passed by.

Upon learning about his sister's sallekhana, he contemplates, "I am dedicated to daily practices of Jainism like meditation and worship, and I also provide alms to the monks. But how can I take renunciation? If I do, my wives who are deeply attached to me will be unhappy, and I won't survive their separation either. Besides, am I not still young for renunciation? I shall take it in my old age." Thus, reasoning with himself, he continued to revel in pleasures with his wives.

One day, while he was sleeping on the palace roof, lightning struck the palace, and he immediately died. Due to his excellent deeds, he took birth in uttama bhogabhumi.

Engaged in pleasure with his thousand wives, Hanuman was deeply disturbed upon hearing the sorrowful news of Bhamandala's death. Seeking peace of mind, he, accompanied by his queens, visited the Jain temples located on Mount Sumeru. At Mount Sumeru, Hanuman's queens ground jewels into powder, and decorated the mandala and collectively performed puja of the Jina deities in the temple.

At night, Hanuman was looking towards the sky when he saw a shooting star. Seeing this, he began to think, "I am immersed in these perishable riches, wealth, women, children, and kingdom, but all this is tran-zee-unt and can be destroyed at any moment. Therefore, having been born into this noble Jain lineage, I should do something that leads to the attainment of an eternal state."

In the morning, when the news of Hanuman's renunciation reached ranavasa (queens' palace), the queens began to lament. Hanuman pacified them, and after entrusting all his sons with their respective duties of governance, Hanuman took jinadiksa (initiation into monkhood) from Dharmaratna, a revered Jain monk. Along with Hanuman, seven hundred other prominent kings also became monks, and the queens went to Bandhumati aryika (female ascetic) and took a vow to observe ascetic practices

After some time, Hanumana meditated on mount Tumgagiri and annihilated the astakarmas (karmic bondage), thus attaining enlightenment

The Story of Rama - Day Twenty

The days of Rama-Laksmana were being spent joyfully. Peace and happiness prevailed everywhere.

One day king Kamcanaratha of a city named Kamcanasthala, sent an invitation for the svayamvara (self-choice marriage ceremony) of his two daughters to Rama and Laksmana, to which Rama and Laksmana sent all their sons to participate.

In the svayamvara, the elder of the two princesses chose Lava, and the younger chose Kush for marriage.

Seeing this, except for the eight sons of Laksmana's eight most beloved wives, became very angry at those maidens. They began to think, 'We are the sons of Narayana, what deficiency is there in us that they chose Sita's sons over us? Let's go, and attack.' Seeing their eagerness for battle, the eight elder brothers calmed them down. Witnessing the discord among their brothers for the sake of women, those eight princes developed detachment and, taking the permission of Rama and Laksmana, they took the vow of Jain monkhood.

While adhering to the rules of relinquishing both internal and external possessions, they started vihara following iryasamiti (cautiously walk so as not to cause trouble to living beings) and, after a few days, attained the state of self-absorption, destroying the auspicious and inauspicious karmas, and attaining the eternal blissful state.

When Ram and Lakshman heard about the renunciation of Hanuman and the eight young princes, Ram laughed and said, "What pleasures of human life have these people experienced? At such a young age, what is the point of abandoning available pleasures to adopt asceticism?" Thinking this way, Ram continued to rule the kingdom justly with Lakshman, while enjoying the pleasures of the world.

Anuraga asked, 'Guruji, we have heard that Rama wandered for six months with Laksmana's body. What happened to Laksmana? How did he die?'"

Guruji remarked, one day in the heavenly realm, Indra was engrossed in spiritual discourse in his assembly. Amidst the discourse, he pondered, "When will the day arrive when I shall complete the state of svarga and attain human existence to embrace the vow of munivrat?"

Upon hearing this, a deity spoke, "Here in heavenly realm, this is our thought process, but upon attaining a human body, we forget all this. If you do not believe my words, then look at the former Indra of the fifth heavenly realm, named Brahmendra, who is currently Ramacandra. He used to say the same thing here, but now He does not even contemplate renunciation."

Saudharma Indra said - The bond of affection is the strongest among all bonds. While one may break free from physical bonds, a being bound by the bond of affection cannot distance himself even for a finger's length.

Laksmana is deeply devoted to Rama, without seeing Rama, Laksmana finds no satisfaction, he desires Rama more than his own life, so how can Rama think of renunciation.?

Upon hearing this discussion, the devas Ratnacüla and Mrigacüla present in the assembly thought that, "Let us together test both of them." They wanted to see what a brother who cannot bear to be separated from Rama for even a single day would do upon hearing about Rama's death, and what efforts would be made by the distraught Narayana in grief. With this in mind, they both came to Ayodhya and created sounds of wail from entire amtahpura (inner chamber of women) through Vikriya illusionary powers). Also, through the Vikriya, managed to inform the fake news of Rama's demise to Laksmana through all the gatekeepers, ministers, and priests, with downcast faces. Upon hearing this, Laksmana uttered Alas! and relinquished his life. Seeing this, both the deities became anxious. They made many attempts to revive Laksmana, but later, thinking that his death had to been destined through this nimitta (instrumental cause), they satisfied themselves and departed.

When this news (of Laksmana's death) reached ranavasa (queens' palace), the queens thought that their husband, using his divine powers, must have done all this out of anger over something. Therefore, they all began to make various efforts to appease him. Even after a long time had passed and Laksmana remained the same, they began to doubt.

Upon hearing the news from the messenger, Rama also arrived with all the ministers. Although he could see all the signs of death in Laksmana, still, out of affection, he considered him alive. Seeing Laksmana's pale face, limp body and devoid of all activities, he said, "You have no injuries anywhere, so why are you lying unconscious, why don't you get up? Get up, open your eyes. Look, everyone is distressed seeing you in this condition. You never have been upset like this, so why are you making us all anxious today? Oh brother! Whatever you say, we are ready to do, don't delay now, don't create a scene, get up, get up quickly," and with various kinds of encouragement, he promptly summoned skilled vaidyas (physicians).

After conducting a thorough examination when the vaidyas confirmed Laksmana's death, Rama fell unconscious and a wave of sorrow swept through all the chambers.

When Lava-Kuša witnessed even vasudeva, who couldn't be defeated by vidyadhara (Supernatural Beings), succumb swiftly to mortality, they promptly renounced the fleeting royal wealth and sought initiation from amretsvara Muniraja in the Mahendrodaya garden.

When Ramachandraji went to the caraniddhidhari Mahavrat Muniraj Suvarat, to receive Jain initiation, the devas celebrated the pamcascarya (five auspicious events). The souls of Krtamtavakra and Jatayu also rejoiced in grand celebration.

Under the leadership of Rama, other Vidyadharas and earth-dwelling kings contemplate, "When the lord of the earth, Rama, renounced the world to become an ascetic, what possessions do we have do we have?" Driven by greed, with these little possessions we continue to reside in our homes." With this contemplation, along with Rama, slightly more than sixteen thousand kings became ascetics, and thirty-two thousand queens became Aryikas.

The Story of Rama - Day Twenty One

After a few days, Rama with the due permission of guru became an Ekalavihari (reclusive monk). While meditating in the dense forest, he attained Avadhijñana, which enabled him to perceive things to the atomic level. Rama also witnessed numerous realms of Laksmana, but as Moha (deluding karma) was shattered, he remained detached. He pondered over Laksman's jiva that--the one who spent a hundred years in the youthful stage, three hundred years as the Lord of the Universe, and forty years in victorious conquests, who served as an emperor for eleven thousand five hundred and eight years and enjoyed worldly pleasures for eleven thousand nine hundred seventy five years, and finally Laksmana, remained discontent with pleasures and died.

One day, after muni Rama pledged to observe pancaupvasa, he followed the guidelines of the irya-samiti and went to a city named Nandasthali for ahara (meal). Men and women of the city believed that whoever hosted the sage for a meal would be greatly fortunate, and everyone eagerly desired to invite him to their homes for a meal.

Upon seeing muniraja in the city, the king desired to offer ahiradana (meal-alms), but he himself did not know the protocol for alms offering. Therefore, he sent his ministers to bring muniraja. As the ministers were also unaware of the procedure for alms offering, they discouraged people also from providing alms and requested Rama to accompany them for ahirara. muniraja Rama took the non-fulfillment of protocol as antaraya (obstacle) and returned to the forest and resumed his meditation.

The return of muniraja without taking ahara saddened everyone. Then, Rama observed the pamcascarya, and thereafter, he mentally resolved that he would only accept pure alms offered by lay devotees in the forest and would not go to the city.

On that very day, a wicked horse took the King Pratinanda and fled, but they got stuck in a lake within the forest. Seeing the king absent, the queen also mounted another horse and followed the king. After a while, the queen reached the king.

While they were conversing, the muniraja Rama arrived in the forest. The king and queen offered ahra (alms) with devotion, and Rama, the great sage, accepted the alms since his resolution to accept pure alms offered by lay devotees in the forest was fulfilled. Then due to the magnificence of muniraja Sri Rama's austerity a miracle happened and on that day, the kitchen's food did not exhaust.

Afterwards, Rama began meditating deeply in the dense forest, which led to the emergence of various ridhies (super natural powers). However, engrossed in meditation, he remained unaware of these attainments. The impact of his austerity brought tranquillity to the wild animals of the forest; the inherent hostility among creatures ceased to exist. Witnessing the serene demeanour of Rama Muniraja, they too became tranquil. Rama Muniraja continued his ascetic practices and vihara, and reached kotisila, where he sat down to meditate.

Sitä's jiva, Pratindra, realises through his avadhijinana (clairvoyance) that “my former-life husband Rama is determined in destroying karmic bondage”. Due to past attachments, Pratindra contemplates that

"I should use my devamaya (supernatural power) to captivate Rama Muniraja's mind and infatuate him, so that he falls from the path of righteousness into auspicious enjoyment; and he too becomes dev with me in heaven and we may live together for a long period of 22 sagara, and would together meet Lakshman."

With this thought, Sitä's Jiva Pratindra, along with other deities, arrived where Rama was deeply absorbed in meditation and created a divine illusion to distract him. The spring season appeared in the forest, various types of flowers bloomed and fragrant air started to blow. The Pratindra himself assumed the form of Sitä and approached Rama. She spoke to Rama of various kinds of attachments, saying, "Without thinking, without your approval, I took initiation. Then, as an ascetic, I did viharas. At that moment, the excellent maidens of Vidyadharom led me away. Providing various examples, they said, 'Taking initiation when young is few-tul. This asceticism is meant for older age. We all will move forward with you and will marry Baladeva under your shelter.'

n this way, Sitä's Jiva, Pratindra, created various illusions, but he was unable to distract Rama's. During the last phase of night on the twelfth day of the bright half of the month of Magh, Ramachandraji, while in the state of Šukladhyana (supreme and absolute meditation) attained Kevalajñana (omniscience).

When Munirajaram attained omniscience, the thrones of the devs vibrated. Through avadhi-jñana (clairvoyance knowledge), the devas came to know

that Ram attained omniscience. They came and constructed gamdhakuti (divine abode), and then the kevalajñani (omniscient) Rama's divyadhvani (divine teaching) echoed.

Sitä's jiva pratindra worshipped kevali (omniscient) and performed three pradaksinayem (circumambulations), repeatedly seeking forgiveness, then heard divyadhvani (divine teaching). When kevali (omniscient) śriRam, migrated, the devas followed him.

Afterwards, as Sitä's soul (Pratindra) desired to address Laksmana, he went to the third hell. There, he saw that Sambuka, son of Kharadusana who had been killed by Laksmana, in the form of Asur Kumar Dev (demon clan deity) was inciting other hell-dwellers to fight. Souls of Laksmana and Dašanana and others were striking each other. Seeing the suffering of the hell-dwellers, Sitä's soul felt compassion, and she scolded the deities of the demon clan. , frightened deities fled. Then, Sitä's soul comforted them, explained, and said, 'Do not fear. I will take you with me now. Saying this, as soon as Pratindra attempted to lift them, their atoms scattered, just as mercury scatters when picked up. Then the hell-dwellers said, “we must bear the consequences of our past actions. Therefore, now you tell us the way to escape from this suffering”

Pratíndra said, "The only way to escape suffering is to know and recognize one's own soul, to immerse oneself in it and remain stable in it. When this soul becomes absorbed in itself through the contemplation of self and nonself the right knowledge is attained. Thus with destruction of mithyatva (wrong belief) and attainment of Samyaktva (right Belief) the foundation of worldly sufferings is destroyed. Gradually as the self-experience of the soul increases, its worldly existence diminishes. And if the soul remains immersed in self for even in antarmuhurta (broadly, a period less than 48 minutes), it becomes forever free from all sufferings."

Therefore, recognize the divine soul, distinct from your body, and embrace it as your own. Immerse yourself in it, revel in it, merge into it. This is the only way to attain happiness.

in this cycle of hellish existence, the task of recognizing the soul can still be undertaken. Though it may be challenging to immerse oneself in contemplation and meditation amidst such adverse conditions, it is not impossible.

Laksmana and Dasanana's asked, “Who are you?” Then Pratîndra replied, "I am the soul of Sîtâ. Due to the influence of penance, I have attained the sixteenth heaven, while you have come here as a result of being entangled in worldly desires." Dasanana's soul then inquired, "where is Rama now?"

Pratindra said, "Rama has taken initiation and attained kevalajñana (omniscience). Currently, he is imparting his dharmopadeśa (spiritual teachings) in Bharatksetra. Now, I am also going to listen to his teachings."

Upon saying this, Pratíndra departed from there and arrived to listen to the divine teachings of Šrirama, the Omniscient.

After listening to the spiritual teachings of Rama's, Pratindra inquired, "O Lord! Where are Daśaratha and others now? Where will Lava and Kuša go? In which realm is Bhamandal?"

Then, in the divine echo of Bhagavana Śrirama, it was revealed that Daśaratha, Kauśalya, Sumitra, Kaiki, Suprabha, Janaka and Kanaka, all have ascended to the thirteenth celestial realm as a result of penance. They are all divine beings of equal attainment. Lava and Kuša will attain liberation in this very birth, and your brother Bhamandala has gone to devakuru bhogabhumi (the land of enjoyment) along with his queen Sundaramalini.

Pratindra inquired, "How many bhavas (birth-death cycle) are left for me, Daśanana , and Laksmana?"

In divyadhvani (divine voice) of Kevali, it was revealed that Daśanana and laksmana will initially be brothers, then after many births, they will ascend to the seventh heaven. Later, when you emerge from the sixteenth heaven and become the cakravarti named cakraratha in Ratnasthalapura city in Bharataksetra, they will leave the seventh heaven and be your sons.

There, the names of Daśanana's jiva and Laksman's jiva will be Indraratha and Megharatha respectively.

Indraratha will become a Tirthamkara after many noble births, and you will relinquish the position of cakravarti to become an ahamindra in the pamcottarom. From there, the jiva of Daśanana will become a Tirthamkara, and as his first ganadhara, you (Pratindra) will attain liberation. Laksmana's jiva will become a Tirthamkara after relinquishing the position of cakravarti in the city of Śatapatra in Videhaksetra.

Concluding the story, the guruji said, "Just as the ocean is boundless and its limits cannot be confined, similarly, the qualities of the omniscient beings (Kevali) are also boundless; they cannot be restricted within the limits of words. It is not possible to confine their complete knowledge within the boundaries of words through our limited knowledge."

Total lifespan of Kevali Rama was seventy thousand years. Now seven years are left during which Kevali Rama's teaching continued. After overcoming all eight karmas and abandoning the body he attained the blissful state of siddhadaša.

As soon as Guruji's solemn voice paused, a listener immediately spoke up, "What next?"

Guruji exclaimed, "What next! Now, he will enjoy endless bliss in the state of enlightenment for eternity, and thus, the story of Rama concludes here."

If you wish, you can learn from the sacred life of Rama and become divine like him, experiencing boundless joy.

As soon as Guruji's solemn voice paused, a listener immediately spoke up, "What next?"

Guruji exclaimed, "What next! Now, he will enjoy endless bliss in the state of enlightenment for eternity, and thus, the story of Rama concludes here."

If you wish, you can learn from the sacred life of Rama and become divine like him, experiencing boundless joy.

Dr. Mrs.Śuddħatmaprabha is the wife of Avinaša Kumara Taqaiya, the esteemed son of the renowned advocate of Lalitpur-Jhamsi, Śri Abhinandana Kumaraji Taqaiya, and the capable eldest daughter of the distinguished philosopher Dr. Hukamacanda Bharilla.

Born on 31 January 1958 in Asokanagara (Madhya Pradesh), Dr. Śuddhatmaprabha currently resides with her family in Mumbai, where her husband is engaged in the jewellery business.

Having been nurtured in a spiritual environment, Dr. Śuddhamaprabha has been dedicated to spiritual study. In Mumbai, she voluntarily conducts spiritual classes and her contribution in spiritual training camps run by the Pandita Todaramala Smaraka Trust, Jaipur is commendable.

Literary interest is her paternal heritage. Therefore, even amidst the hustle and bustle of household chores, she manages to find some time for writing and reading. Her notable works include "Jain Darśana Sara," "Rama Kahani," "Jain Nursery Vicara ke Patra Vikara ke Nama," and "Acarya Kundakunda Aur Unke Tiakara Mahatvapurna."

She has also contributed articles to various Jain magazines and has actively participated in various Jain seminars and conferences. Dr. Suddhatmaprabha is a versatile personality who has excelled in both spiritual and literary fields. She is an inspiration to many Jain women.