Narada's Discourse and Rama Inspects the Kingdom

The last post itself presents two pieces of nuggets a ruler should follow. The first one - we are looking at the path of Shatrughna for a while and it ends in the last post when he gets the guidance from Rama to spend a week in the company of near and dear. He was then advised to return to his kingdom of Madhura which Shatrughna obliges as a rightful duty of a ruler. After Shatrughna had spent twelve years away from Ayodhya, he longed to stay with Rama. However, Rama reminded him that a king's duty is to protect his people and maintain the security of his kingdom and asks him to return with his escort after a brief stay. Shatrughna didn’t even question Rama's advice—he accepted it, understanding the wisdom behind it. Thus, the first advice says a ruler must prioritize duty over personal wishes and listens to counsel from experienced and wise figures. 

The second one is – there is an episode on the death of a Brahmin’s son. A Brahmin, old and grief-stricken, comes to the gates of Rama’s palace carrying the lifeless body of his young son, who has died prematurely. The child had not yet completed his fourteenth year. In deep anguish, the Brahmin cries out repeatedly, mourning the loss of his only child. What makes the event unusual, and shocking is that in Rama’s kingdom—where righteousness prevailed and the king was believed to protect not just the people but the very moral fabric of society—no such untimely deaths had ever occurred. The Brahmin, upholding the belief that the moral conduct of the king directly affects the fate of his subjects, concludes that his son’s death must be due to some fault or sin committed by Rama himself. He declares that under the rule of a righteous king, such a death should be impossible, and therefore, the only explanation is that Rama must have committed an adharmic (unrighteous) act. With growing bitterness, he accuses Rama of failing in his kingly duties and thus bringing death into his realm. His words are sharp and accusing, highlighting a central belief of the time: a king's personal righteousness was seen as the foundation of social and cosmic order. Thus, based on the conduct of the ruler depends the lives of the subjects. We can look at the continuation of this episode in the following chapters. 

In chapter 74, Narada gives a discourse on the untimely death of Brahmin’s son. 

Disturbed by the Brahmin’s accusations and aware of the sacred responsibility of a monarch, Rama summons his ministers, his brothers, and the city elders. Sage Vasishtha, his chief spiritual advisor, leads eight eminent sages into the royal court: Markandeya, Maudgalya, Vamadeva, Kashyapa, Katyayana, Javali, Gautama, and Narada. Rama respectfully welcomes them, offering them appropriate honors and explains the Brahmin’s lament, seeking their counsel. 

In the gathered assembly, Sage Narada responds with a profound exposition on the nature of cosmic order (dharma) and the history of ascetic practice across the four Yugas (ages). He begins by describing the Krita Yuga (Golden Age), in which only Brahmins practiced asceticism. During this era, purity and righteousness reigned supreme. No one died prematurely, as everyone was enlightened, and the world was in complete harmony with the cosmic order. 

In the subsequent Treta Yuga, the era in which Rama rules, the Kshatriyas (warrior class) began to undertake asceticism alongside the Brahmins. It was during this time that the caste system was fully established, with each caste assigned specific duties. The Brahmins and Kshatriyas were considered spiritually and socially equal in their power and practice of austerities. However, the Vaishyas (merchant class) and Shudras (servant class) were restricted in their religious roles, with Shudras expected to serve the other three castes and not permitted to engage in asceticism or penance. 

As the ages declined in virtue, entering the Dvapara Yuga, evil and falsehood began to grow. Dharma weakened further—symbolized by it standing on only two legs—and the Vaishyas began practicing penance. Even in this less pure age, Shudras were still forbidden to undertake austerities. Only in the Kali Yuga, the age of darkness and chaos, are Shudras permitted to perform ascetic practices, as social and cosmic boundaries begin to dissolve. 

Narada then reveals the crux of the issue: somewhere in Rama’s kingdom, a Shudra is performing rigorous penance in violation of varna-dharma, the divinely sanctioned duties of caste appropriate to the Treta Yuga. This transgression, according to Narada, has caused a cosmic imbalance, which led to the unnatural death of the Brahmin’s son. 

He reminds Rama of his sacred duty as a ruler: to protect righteousness and destroy unrighteousness wherever it arises. If evil is left unchecked, the king is considered culpable and bound for hell. Conversely, when justice is upheld, the king gains a share of the merit from the virtuous acts performed in his kingdom. Therefore, Rama must investigate this violation of dharma and restore balance to prevent further suffering and revive the Brahmin’s child. 

Narada’s counsel makes it clear that in the moral framework of the epic, the king is not just a political figure but the upholder of cosmic order. Rama must now act, not out of anger, but as the guardian of divine law. 

In chapter 75, Rama makes a tour of inspection of his kingdom. 

In the resplendent city of Ayodhya, Lord Rama, the scion of the Raghu race, sat in serene majesty when the divine sage Narada approached and spoke nectar-like words that delighted the king’s heart. Inspired and uplifted, Rama turned to his ever-faithful brother Lakshmana and said, “Dear friend, steadfast in your vows, go at once to console that eminent Brahmin. Take the child’s body and place it in a jar filled with oil, mingled with precious unguents and fragrant salves, so that it may be preserved and protected from decay.” Lakshmana, marked with auspicious signs and devoted to duty, accepted the command and left to perform the solemn task with care. 

Once his instructions were issued, Rama, the illustrious Kakutstha, turned his thoughts to the celestial vehicle, Pushpaka. Summoning the divine chariot through sheer will, he called, “Come hither!” The golden Pushpaka, a chariot animated by its own presiding deity, immediately appeared before him, radiant and resplendent. It bowed respectfully and addressed Rama with reverence, saying, “Behold, I am here at your service, O Long-armed Prince!” 

Acknowledging Pushpaka’s devotion, Rama bowed to the assembled Rishis and ascended the magnificent chariot. Armed with his formidable bow, twin quivers, and a shining sword, the great Raghava entrusted the governance of the city to his brothers—Saumitri (Lakshmana) and Bharata—before setting out. His purpose was to uncover the cause of cosmic imbalance that had resulted in the untimely death of the Brahmin’s child. Rama embarked on this sacred mission, determined to traverse the four quarters of the earth and uphold dharma. 

First, Rama directed his course toward the western region. With divine swiftness, Pushpaka soared through the skies, and Rama observed the land closely from above. Yet, there was no sign of wrongdoing or adharma in that direction. He then turned to the north, journeying to the snow-bound expanse of the Himalayas, but again, no trace of evil-doing appeared. Continuing with unwavering resolve, Rama searched the eastern region. There, from the heights of his airborne chariot, he saw peoples of unblemished morals, their hearts pure and their lives as clear as polished mirrors. 

Still unfulfilled in his quest, the long-armed prince turned southward. In that meridional region, near the base of the Shaivala Mountains, a vast and still lake came into view. It was along the banks of this serene waterbody that Rama’s eyes fell upon an extraordinary sight—an ascetic performing the most severe form of penance. The hermit, suspended upside-down, bore the signs of prolonged austerity and had surrendered his entire being to spiritual discipline. 

Compelled by curiosity and duty, Rama descended and approached the ascetic with humility and interest. “Blessed indeed are you, O Ascetic,” he said, “who has embraced such stern vows. From which caste do you come, O holy one who has grown old in self-mortification and who abides in heroic resolve? I, Rama, son of Dasaratha, wish to know your origin and the aim of your penance. Are you striving for heaven, or do you seek another boon? For what purpose do you endure these rigors?” 

Rama continued with respectful inquiry, “Tell me, are you a Brahmin, a Kshatriya, a Vaishya, or a Shudra? Speak truly, for I wish to understand your intention.” 

Thus addressed by Rama, the penitent ascetic, his body still suspended and aged by the intensity of his practice, began to reveal his origins and the motivation behind his grueling tapasya. What he disclosed would soon uncover the root of the disruption in the cosmic order that had drawn Rama from his throne to the farthest reaches of the earth. 

This concludes chapters 74 and 75 of Uttara Kanda where we had seen Rama trying to find the reason for the untimely death of the son of the Brahmin. At first, he heard from wise sage Narada about the shift in cosmic order due to a Shudra practicing penance in his kingdom in Treta yuga. As the society is divided into four castes and the time into four yugas, there has to be strict adherence to duties by the people from these four castes in the four yugas. Since this has been disturbed, the son of the brahmin died prematurely, Narada concluded. Then Rama set out to find where this has been violated by traveling in Pushpaka chariot in the four directions in his kingdom. While there has been peace and harmony in all directions, in south he found a spot where an ascetic was performing the most severe form of penance. Compelled by curiosity and duty, Rama addressed the hermit, and we will look at the conversation in subsequent chapters.

Hanuman Jayanti; Shatrughna returns to Rama and Death of a Brahmin's Son

This week went past by some of us observing Hanuman Jayanti on May 22nd and me reciting Hanuman Chalisa 108 times. On the occasion, I was able to install a photo frame of Rama Darbar in the house and worship it along with five-faced Hanuman. It felt like Ram has taken shape and was brought to life in the house. Doing anything related to the divine figure will bring you closer to Rama and make you one among him. By virtue of writing this blog for the last three years, I was constantly in the devoted service of the lord. When you become his messenger to spread the story on him, the foremost disciple Hanuman opens his door to you and vice versa. Without the grace of Hanuman, you cannot enter the house of Rama either. Hence, worshipping Hanuman on his birthday has so much essence and importance towards worshipping Rama. Hopefully we are climbing up the ladder in our pursuit to reach the ultimate destination. As Bhakti (devotion) is considered one of the most powerful paths to liberation, Ram Bhakts who dedicates their life to be in his service, following his ideals, and living with unwavering faith are believed to attain his divine grace. Some traditions emphasize that true devotion leads to Ram Rajya within one's heart, where righteousness, peace, and divine love prevail. Let us take one and all to kindle the Ram Rajya within ourselves and externally and bring a true meaning to our lives. Let us all climb the stairs, nudge and push each other and reach the stage of universal activism towards leading a meaningful life in this birth. 

Hanuman Jayanti is a sacred celebration marking the birth of Lord Hanuman, the embodiment of devotion, strength, and selfless service. The festival is observed with great reverence across India, though the date varies by region. In Telugu region, it is celebrated towards the end of May and in others in the month of April on Chaitra Purnima, the full moon day of the Hindu month of Chaitra. Though divided, we can unite in celebrating festivals on a single day throughout the nation. Nevertheless, the significance of Hanuman Jayanti lies in honoring Lord Hanuman’s unwavering devotion, strength, and service to Lord Rama. Devotees engage in prayers, fasting, reciting the Hanuman Chalisa, and performing Sundar Kaand Paath to seek his blessings. As mentioned, Hanuman is the switch to turn on the light called Rama and by praying him, we are illuminating the place with brightness and radiance of divine self. Hanuman Jayanti is not just a festival—it is a profound reminder that true power lies in surrender to the master, and true victory is found in devotion to the ultimate ideal. 

Coming back to the story, we are following Shatrughna as he defeated Lavana and ruling over the city Madhu renamed as Shurashena. After slaying the demon Lavana, Shatrughna was praised by the Gods, who offered him a boon. Humbly, he requested to rule the magnificent city created by the Gods, which they granted, naming it Shurashena. There, he ruled justly for twelve years, bringing peace, prosperity, and harmony to the region. Despite his success, Shatrughna longed to see his brother Rama again and set out for Ayodhya with a modest escort. Along the way, he visited the hermitage of Sage Valmiki, who warmly welcomed him and praised his heroic feat. Valmiki hosted Shatrughna and his men, treating them to a profound musical performance narrating the life and deeds of Rama. Deeply moved, Shatrughna and his companions were overwhelmed by the vivid evocation of the past. When his soldiers urged him to question the sage, Shatrughna, out of respect, declined. He then paid his respects and retired, his heart filled with reverence and emotion. 

In chapter 72, Shatrughna returns to see Rama. 

Though Shatrughna, the lion among men, had laid down to rest in Valmiki’s hermitage, sleep eluded him. His mind remained absorbed in the marvellous epic of Rama, which he had heard the night before through melodious chants accompanied by stringed instruments. So enthralling were the strains of Rama’s story that the night passed swiftly for the noble prince, lost in reflection and emotion. 

At dawn, Shatrughna performed his morning devotions and, with reverent hands joined, approached the venerable Sage Valmiki. Addressing him with humility, he said, “O Blessed One, I wish to behold Rama, the Joy of the Raghu Race. I seek your permission to take leave of you and the noble ascetics who dwell here in penance.” 

Hearing this sincere request, Valmiki, the foremost of sages, embraced Shatrughna affectionately and granted him leave to go. The prince paid obeisance once more to the great ascetic and, full of eagerness, ascended a splendid chariot to continue his journey. With his heart set on reunion, he swiftly reached the sacred city of Ayodhya. 

Upon entering that charming capital, Shatrughna, descendant of the glorious Ikshvaku dynasty, sought the presence of Rama, his elder brother. He found him seated among his ministers, resplendent like the full moon and radiant as the Thousand-eyed Indra amidst the gods. Rama’s presence exuded majesty, wisdom, and the calm strength of a sovereign protector. 

With deep devotion, Shatrughna bowed before the noble Rama, his hands joined in respect. Then, addressing the hero whose essence was truth and dharma, he said: “O Great King, I have fulfilled your command. The wicked Lavana has been slain, and his city is now under control. But, O Rama, twelve long years have passed since I left your side, and I can no longer bear the separation. Like a calf torn from its mother, I yearn to remain near you. Grant me your grace, O Kakutstha, and release me from this exile.” 

Moved by his brother’s heartfelt plea, Rama embraced Shatrughna and replied with compassion and wisdom. “Do not be despondent, O Valiant One. Such conduct does not befit a warrior. A king’s foremost duty is to protect his people. It is not fitting for a ruler to abandon his kingdom. I, too, hold you dearer than life itself, yet the welfare of your realm must come first. Visit me here in Ayodhya from time to time, but your responsibility lies in Madhura. For now, remain with me for seven days, and then return with your escort.” 

Rama’s words, spoken with love and guided by dharma, touched Shatrughna deeply. Though sorrowful, he accepted his brother’s counsel, saying, “So be it.” For the next seven days, he stayed in Ayodhya, basking in the joy of reunion with his beloved kin. 

At the end of the week, Shatrughna prepared for his return. He took leave of Rama with reverent obeisance, bidding farewell also to Bharata and Lakshmana. As a mark of their affection, Bharata and Lakshmana accompanied him for a great distance. Then, with a heart both heavy and dutiful, Shatrughna journeyed back toward his capital city of Madhura. 

In chapter 73, the death of a brahmin’s son can be seen. 

After bidding farewell to Shatrughna, the virtuous Rama continued to rule his kingdom with fairness and justice, ensuring the prosperity and peace of his people. However, one day, an aged brahmin peasant arrived at the palace gates, overwhelmed with grief. He carried the lifeless body of his young son in his arms and wept bitterly, crying out in anguish. 

Repeatedly, the old man lamented, “What sin have I committed in a past life to deserve such sorrow? What fault from a previous existence has brought me this suffering?” He was devastated that his beloved son, not yet fourteen years old, had died so suddenly and prematurely. The child, he declared, had not yet fulfilled any of his duties as a son, and his untimely death had left both parents broken with grief. The brahmin prophesied that he and his wife would soon follow their son in death, unable to bear the sorrow. 

Stricken with sorrow and disbelief, the man could not comprehend the cause of his misfortune. He insisted that throughout his life, he had lived righteously—never telling a lie, never harming a living being, and always avoiding wrongdoing. Yet, despite his virtue, fate had struck down his innocent child. He questioned the cosmic justice of such an event and sought answers through his suffering. 

The bereaved father then turned his grief into bitter reproach against Rama, the ruler of the land. He exclaimed that never before had such a tragedy occurred during Rama’s reign, where a child would die before reaching adolescence. He speculated that such a grievous event must have its roots in a moral failing on Rama’s part, for the king bears responsibility for the welfare of his people. He even lamented that children in other countries likely remained untouched by such misfortune. 

With deep anguish, the brahmin cried, “O King, restore my child’s life! If not, my wife and I shall die at your gate, as if we had no protector.” In his sorrow, he accused Rama of becoming guilty of brahminicide, should he allow their deaths to pass unheeded. Though he acknowledged the earlier prosperity under Rama’s reign, the brahmin now claimed that misfortune had entered the land, bringing premature death to the innocent and signaling a decline in righteous governance. 

The grieving father asserted that the downfall of a kingdom begins with the wrongful conduct of its king. If crimes and sins go unchecked, and there is no righteous oversight, then death and destruction are sure to follow. He insisted that Rama, as king, bore ultimate responsibility for the suffering of his subjects. He concluded that because Rama had failed in his divine duty to uphold order and virtue, the untimely death of his child must be laid at the king’s feet. 

Thus, with his lifeless son pressed to his chest, the old man poured out his sorrow and fury in unrelenting waves, filling the air with cries of despair and accusation at the gates of the king’s palace. 

This concludes chapters 72 and 73 of Uttara Kanda where we had seen Shatrughna returning to Ayodhya, be in the company of Rama and kin; a death of a Brahmin’s son as the father wept at the palace gates. Shatrughna had ruled over the kingdom of Madhura for a period of twelve years very well but yet felt alone and in exile. He yearned to return to Rama and be by his side henceforth. But Rama, as always, prioritized the welfare of the subjects of the kingdom and asked Shatrughna to leave after a week. Shatrughna left for his kingdom when upon an old brahmin carrying the body of his dead son cried at the palace gates. He lamented in different ways at the untimely death of his adolescent son and threatened to end his life. He weeps in sorrow and holds the king accountable, and we can look at the continuation of this episode in subsequent chapters.