A Brief on Ramaswamy Temple, Need for 140 Grand Ram Mandirs across India and Ila Meets Budha

In this episode let us look at another famous Ram mandir in Tamil Nadu, India known as Ramaswamy temple. We have already briefly learnt about the Ram mandirs in Ayodhya, Bhadrachalam, Rameswaram, Nashik and Orchha earlier. After covering the mandir in Rameshwaram, this will be second from the state of Tamil Nadu which is from Kumbakonam. In total we had covered 5 Ram mandirs till now in India. As already mentioned, I knew nothing beyond the first two. India is a country with little exposure to outer world yet laced with many hidden gems. Unless these are exhibited and exposed to the world outside, the hidden treasure trove of wisdom cannot come to light. Moreover, with a population of 1.4 billion, these places hold greater significance in this time and age and any spotlight will definitely further the cause of these places. In addition, it will serve the purpose of this blog well as we are reminiscing about these greatest of places dedicated to Lord Rama in the entire breadth of the nation. There are hardly 10-15 grand temples dedicated to Ram in the country with 1.4 billion. This has to change. For instance, the ISKCON movement has established over 100 Lord Krishna temples across India. I knew many of these big ISKCON temples in Hyderabad than a famed Ram mandir in the very city. Since this epic, this idol and this ideal has been neglected for long, for India to reach a land of glory, the construction and dissipation of Rama story through his temples can be taken up. Even if there is mere 1 Ram mandir for every 1 crore population(which is still very less) there should be 140 grand Ram mandirs constructed across the country. We hardly have 10-15 at present. When these comes to life, the nation will be coming to a huge wake-up call and roars loud to ride along. The nation will also be restored to the best of its times where the rule of Rama will prevail in the foreseeable future. These holy and divine temples of Rama which dissipate the virtues of Rama and of Ramayana will be enough to energize the land in the right way. By virtue of this Rama consciousness movement which began last year with the construction of temple in Ayodhya, let us re-dedicate to establish at least 140 great spiritual centers on the holy name for the holy work uplifting the lives of everyone around the world. This is a great necessity and biggest contribution of our generation to humanity of present and future. 

Looking at the Ramaswamy temple, it is located in the temple town of Kumbakonam in Tamil Nadu. The temple stands as a majestic tribute to Lord Rama, one of the most revered incarnations of Lord Vishnu. This temple is not only a spiritual haven but also a stunning example of Dravidian architecture, steeped in centuries of history and devotion. The temple was constructed during the Thanjavur Nayak period, specifically under the reign of King Achuthappa Nayak (1560–1614) and completed by Raghunatha Nayak (1600–1634). The visionary behind its construction was Govinda Dikshitar, the prime minister of the Nayak dynasty, who also built a commercial corridor connecting this temple to the nearby Chakrapani Temple. The temple is a textbook example of Nayak-style Dravidian architecture, featuring a three-tiered rajagopuram (main gateway tower), a sprawling granite enclosure wall, a maha mandapam with 64 exquisitely carved pillars, a sanctum sanctorum housing the divine family featuring all four brothers, Sita and Hanuman. Rama and Sita are depicted in a wedding pose, unlike other temples where they are seen separately. Couples and singles alike visit the temple seeking marital harmony or ideal partners, inspired by the divine wedding posture of Rama and Sita. Only three temples in India depict Rama with all his brothers—Ayodhya, Ayodhyapattanam, and Kumbakonam. This makes Ramaswamy Temple spiritually rare and deeply symbolic of family unity. Lord Rama is shown with the Vyakarna Mudra, a symbolic hand gesture associated with grammar and knowledge—highlighting his role as a divine teacher. In a rare artistic twist, Hanuman is portrayed holding a Veena instead of his usual mace. This symbolizes his devotion through music and his role as the first singer of the Ramayana. Each of the 64 intricately carved granite pillars, carved from a single stone in the maha mandapam narrates a scene from the Ramayana. These aren’t just decorative—they’re a visual epic, making the temple a living museum of storytelling. Local schools often bring students here to learn the Ramayana by observing the sculpted stories on the temple pillars. It’s a blend of spiritual and educational experience. The temple was commissioned by Govinda Dikshitar, the brilliant prime minister of the Nayak dynasty, not a monarch. His vision extended beyond politics into art, architecture, and devotion. The Ramaswamy Temple is more than a place of worship—it’s a living museum of devotion, art, and epic storytelling. Whether you're a spiritual seeker, a history enthusiast, or an admirer of architecture, this temple offers a deeply enriching experience. 

Coming back to the epic, we are looking at the story of Ila. After hearing Lakshmana’s account of Indra’s purification through the Ashvamedha, Rama recounted the tale of King Ila, son of Prajapati Kardama, a mighty and righteous ruler of Bahlika who commanded fear and respect across the three worlds. During a spring hunt, Ila entered a sacred forest where Shiva, transformed into a woman to amuse Parvati, caused the entire area—and all within it—to become female. Ila, distressed, sought Shiva’s help, but was denied full restoration. Appealing to Parvati, he received a compromise: Ila would alternate monthly between male and female forms, each without memory of the other. As a woman, Ila became famed for unparalleled beauty. 

In chapter 88, Buddha encounters Ila. 

After hearing the tale of King Ila’s transformation from Rama, Lakshmana and Bharata were filled with wonder. With folded hands, they requested Rama to describe in greater detail how the king lived during his alternating months as a woman and as a man. 

Rama then continued the account. When Ila was first transformed into a woman by the divine power of Shiva and Parvati, she spent her initial month in this new form accompanied by her female attendants. These attendants were formerly her male courtiers, who had also been transformed. As the most beautiful woman on earth, with lotus-petal-shaped eyes, Ila roamed the deep forest on foot, having renounced the use of carriages or mounts. She wandered among thickets, vines, and winding valleys, taking delight in her surroundings. 

In that same forest region, near a mountain, there was a charming lake inhabited by many species of birds. At this lake resided Budha—the celestial being identified with the planet Mercury—who was the son of the Moon (Soma). Budha, radiant like the moon at its rising, was at that time absorbed in severe penance and spiritual practice. Known for his benevolence and compassion, Budha lived in seclusion within the waters of the lake, away from worldly distractions. 

While wandering, Ila and her companions came to the lake and, in their play, disturbed its waters. Budha noticed her and was immediately struck by her unparalleled beauty. Overcome by the shafts of Kāma, the god of love, Budha felt his mind waver despite his ascetic discipline. He wondered in amazement who this woman could be, for never had he seen such radiance among the wives of gods, Nagas, Asuras, or Apsaras. He thought to himself that if she were unmarried, she would be an ideal match for him. 

While Budha was still pondering, Ila and her companions moved away from the water’s edge. Eventually, Budha emerged from the lake and summoned them to his hermitage. The women obeyed his call, approaching respectfully and offering him salutations. Budha, speaking with courtesy, inquired about the beautiful lady—who she was, to whom she belonged, and what had brought her to this place. 

The women replied in sweet voices that the lady was their mistress, that she had no husband, and that they wandered with her through the forest. Hearing their answer, Budha silently invoked a sacred science that allowed him to perceive the truth about beings and events. Through this spiritual insight, he learned the entire story of King Ila’s transformation from man to woman through the divine play of Shiva and Parvati. 

Understanding what had happened, Budha addressed the women with a pronouncement. He told them that they were to dwell upon that mountainous region as Kimpurushis—mythical beings with human and animal characteristics. They were to make the mountain their permanent home, subsisting on roots, leaves, and fruits, and they would have Kimpurushas as their companions and consorts. 

Accepting Budha’s command, the women—who were in fact the king’s former male attendants transformed along with him—took up their residence on the slopes of the mountain in this new form. Thus began the strange and fateful chapter in Ila’s dual-gender existence, his companions also sharing in a mystical transformation decreed by divine will and affirmed by a celestial sage. 

This concludes chapter 88 of Uttara Kanda where we had seen Ila meeting Budha. The Budha in Ramayana should not be confused with Gautama Buddha of Buddhism. While Budha is a celestial being, often considered a deity or sage, and is part of Hindu cosmology, the latter is a historical figure. Budha is described as the son of Chandra (the Moon God) and is associated with the planet Mercury in Hindu mythology. Ila wanders as a woman and comes across Budha who is in severe penance. Budha was attracted to the beauty of Ila in woman form and pronounced them all to dwell in the mountainous region. We can look at the birth of Pururavas, son of Ila and Budha in subsequent chapters.

Indra is Liberated After Performing Ashvamedha Sacrifice and the Story of Ila Recounted by Rama

We have briefly looked at the famed Ram Raja temple in Madhya Pradesh, India as part of our studying important Ram temples across the nation. This is pertinent to this blog as mentioned earlier since any movement on the name of a Lord will begin from these places of worship in the present and future. Since we are building a Ram consciousness movement and consciously trying to follow a Ram as an individual and Ram Rajya as a kingdom, the work needs to be dissipated on the land practically through different avenues. This little touched upon side of the glorious history need to be fully absorbed and emulated by the present generation. As we had seen about the Ram Raja mandir in the last post, the temple is a one and only kind dedicated to Rama as a ruler. It is a good time to learn this as we are learning Uttara kanda where Rama has already began his role as an ideal king. On the occasion of completing the little study of this famed temple, let us treat it as a good omen for our efforts to bring a ruler as ideal as Rama and a kingdom as good as Ram Rajya in the present world. Ram Rajya is less about a throne and more about a state of mind and society. It’s a call to live with integrity, serve selflessly, and build systems that reflect the highest ideals of humanity. If you were to lead such a movement, we need to begin with education, leadership and spiritual revival. Let us wish we are leading one such strong movement to create individuals and countries of tomorrow based on these timeless principles. Because unless there is a movement few decades back along similar lines, I wouldn’t be writing about the Ramayana epic now online and there might not be a strong foundation to build Ram mandir in Ayodhya. Taking a cue, let us do our bit in present times to build on top of this movement to build better men, institutions and nations of tomorrow. 

Coming back to the story, we are looking at the episode where Lakshmana advises Rama to perform Ashvamedha sacrifice to sanctify his rule. After Rama’s conversation with Bharata, Lakshmana urged him to perform the Ashvamedha Sacrifice, citing its power to purify and uphold dharma. To emphasize its significance, he recounted the tale of Vritra, a noble asura who renounced his kingdom for asceticism. Alarmed by Vritra’s growing power, Indra sought Vishnu’s help. Though Vishnu couldn't kill Vritra directly due to an ancient bond, he infused his essence into Indra, his thunderbolt, and the earth. Empowered, Indra slew Vritra but incurred the sin of brahmanicide. Fleeing in guilt, he suffered greatly. The gods appealed to Vishnu, who advised Indra to perform the Ashvamedha to be absolved. Indra complies to it to regain his position and restore cosmic order. 

In chapter 86, Indra is liberated by means of Ashvamedha sacrifice. 

After narrating the defeat of Vritra, Lakshmana continued the account of what followed Vritra’s death. Though the mighty Vritra, who had terrified the gods, was slain by Indra (Shakra), the act burdened Indra with the grave sin of brahmanicide, as Vritra was a virtuous being due to his penance. Overwhelmed by guilt, Indra became mentally disturbed and sought refuge at the edges of the world, withdrawing from his divine responsibilities. He became like a snake shedding its skin—detached and disoriented. In his absence, the cosmic balance faltered: the earth was scorched, its waters vanished, forests withered, and rainfall ceased. A deep desolation gripped all beings as the natural order collapsed. 

Realizing the devastation caused by Indra’s absence and his affliction, the gods, along with rishis and their spiritual guides, resolved to help restore harmony. Recalling Vishnu’s earlier guidance, they prepared to conduct the Ashvamedha (Horse) Sacrifice to purify Indra. Gathering together, they went to Indra’s remote hiding place, where they found him tormented by the weight of his sin. After paying him respect, the gods encouraged him to perform the sacred ritual. 

Following their counsel, Indra—the King of the Gods—undertook the Ashvamedha Sacrifice with great devotion. This ancient and exalted ceremony, performed with full ritual precision, was meant to cleanse him of the sin incurred from killing a righteous brahmin-like figure such as Vritra. Once the sacrifice concluded, the spirit of brahmanicide exited Indra’s body. This malignant spirit, now disembodied, approached the gods and asked them where it should reside. 

Pleased by the success of the ritual and eager to restore balance, the gods instructed the spirit of brahmanicide to divide itself into four parts and disperse into appropriate places. The spirit agreed and declared its chosen abodes: one part would dwell in rivers during the rainy season when they overflow, polluting their waters; another part would enter the earth as saline or barren land (Ushara), making it infertile. A third portion would reside for three nights each month with young, proud women, humbling their pride. The final quarter would inhabit those who falsely accuse innocent brahmins and bring about their death. 

Accepting this arrangement, the gods permitted the spirit to carry out its plan. With brahmanicide now removed from Indra and dispersed, the gods celebrated Indra’s purification. Indra was reinstated as the King of Heaven, and peace was restored to the cosmos. He, in turn, paid homage to the great sacrifice that had liberated him. 

Lakshmana concluded by emphasizing to Rama the immense spiritual power and sanctity of the Ashvamedha Sacrifice, praising its unparalleled capacity to absolve even the gravest sins. Encouraging Rama to perform this ceremony, Lakshmana’s words, filled with reverence and deep affection, touched Rama’s heart. The mighty king, equal to Indra in valor and strength, felt immense satisfaction and inspiration, moved by the divine significance of the ritual and his brother’s wise counsel. 

In chapter 87, the story of Ila is discussed. 

After hearing Lakshmana’s account of the Ashvamedha sacrifice and Vritra's story, Rama, known as Raghava, responded with a smile, affirming the truth of everything Lakshmana had narrated. Rama then began to tell another ancient tale, further illustrating the mystical and transformative power of the gods, this time centered on a legendary king named Ila, the son of Prajapati Kardama. 

Ila was a righteous and illustrious monarch who once ruled the province of Bahlika. He was known for his power, virtue, and wisdom. Under his rule, not only humans but beings of all kinds—including gods (Devas), demons (Daityas), serpents (Nagas), demons (Rakshasas), celestial musicians (Gandharvas), and spirits (Yakshas)—feared him and revered him. So great was his might and righteousness that he came to dominate the entire earth, treating his subjects like his own children. The strength of his character and the vastness of his influence caused the three worlds to tremble in awe before him. 

One day, during the beautiful spring month of Caitra, Ila set out on a royal hunting expedition. Accompanied by his vast army—comprising infantry, cavalry, and many attendants—he ventured deep into the forest. There, the king hunted relentlessly, slaying wild animals in great numbers. Despite killing hundreds and thousands of beasts, he remained unsatisfied and pressed further into the forest, eventually arriving in a divine region—a sacred place associated with the birth of Kartikeya, the son of Shiva and Parvati. 

At this mystical location, Lord Shiva (also called Hara or Kapardin), the destroyer among the trinity of Hindu gods, was playfully enjoying the scenery alongside his consort, Parvati (the daughter of the King of the Mountains). To entertain her, Shiva had transformed himself into a woman. In the presence of their divine play, the entire forest, down to its trees and living beings, took on female forms. The energies of the place were so powerful that even King Ila and all his male followers were transformed into women upon entering the sacred space. 

Ila was shocked and distressed by this sudden transformation. Realizing it was the result of divine will, he turned to Lord Shiva for help. Shiva, amused and joined by Parvati, responded kindly but firmly: he told Ila he could request any boon except the return of his manhood. Disheartened by this limitation, Ila turned to the compassionate Goddess Parvati, falling at her feet and pleading for mercy. 

Parvati, moved by his heartfelt appeal and understanding his inner turmoil, devised a solution that required the cooperation of both herself and Shiva. She declared that Ila would be granted a dual existence: half the boon from Shiva and half from herself. As a result, Ila would live alternately as a man and a woman—one month as a man, the next as a woman. 

Furthermore, the goddess added a condition: during each transformation, Ila would forget the existence of his alternate form. When a man, he would not remember having ever been a woman, and when a woman, he would be unaware of his masculine identity. 

Thus, King Ila was gifted a unique dual life—one of continual transformation between the sexes. As a woman, he took the name “Ila” and was renowned for unmatched beauty, considered the most beautiful female in all three worlds. This miraculous transformation stood as a testament to the enigmatic and divine powers of the gods and their control over destiny, identity, and the fabric of existence itself. 

This concludes chapters 86 and 87 of Uttara Kanda where we had learned about the liberation of Indra from his sin after performing Ashvamedha sacrifice and the story of Ila narrated by Rama. We need to understand the importance of Ashvamedha or horse sacrifice as it absolved the king of Gods – Indra from his sins. The same will be performed by Rama in near future. We are fast approaching the last 20+ chapters of Uttara Kanda and a closure of this epic as well. Let us continue to look at what the epic has to offer in these final chapters. Since Rama began to narrate the story of Ila on the backdrop of Ashvamedha sacrifice, it will be continued in subsequent chapters.