Lord Śrī Rāmacandra is the seventh avatāra of the Daśāvatāra. Among the twenty-five līlā-avatāras, Lord Rāmacandra is the twentieth avatāra. This has been mentioned in the description of Matsya-avatāra. The second puruṣa-avatāra, Śrī Garbhodakaśāyī Viṣṇu, in the form of Pradyumna, is the original source of Matsya, Kūrma, Rāma, Nṛsiṁha and other līlā-avatāras. Śrīla Rūpa Gosvāmī, in his book Laghu-bhāgavatāmṛta, defines Lord Rāmacandra as the parāvasthā (perfect) form.

nṛsiṁha-rāma-kṛṣṇeṣu śaḍ-guṇyaṁ paripūritam
parāvasthās tu te tasya dīpād utpanna-dīpa-vat
(Padma Purāṇa)

“Lords Nṛsiṁha, Rāmacandra and Kṛṣṇa possess sixty transcendental opulences in full. When lighting many lamps from one original lamp, all the lamps possess the same nature and similarly, although Rāma and Nṛsiṁha are expansions of Svayam Bhagavān Śrī Kṛṣṇa, all three of Them possess sixty qualities in full.”

In the pastimes of Lord Rāmacandra, the dignity of moral codes is established. Therefore, Śrī Rāmacandra is known as Maryādā Puruṣottama (the best form of the Supreme Lord in following codes of morality). Śrī Rāma’s pastimes exhibit all rasas up to vātsalya rasa (parental affection). However, due to moral codes having the highest priority in these pastimes, the mood of parental affection has a restricted nature. Mahārāja Daśaratha established these codes, so he was unable to prevent Śrī Rāmacandra from going to the forest. To exemplify these codes, Śrī Rāmacandra accepted exile in the forest to uphold a promise that his father had made. Daśaratha Mahārāja passed away because he was unable to bear the grief of separation from his son, Rāmacandra. Śrī Rāmacandra vowed to accept only one wife—‘eka patnī vrata dhara’. Therefore, no one else can worship Him as a husband. Kanta-rasa (conjugal mood) is not exhibited in these pastimes. When the sages of Daṇḍakāraṇya desired to have Śrī Rāmacandra as their husband, He told them to achieve conjugal bliss by paying allegiance to the gopīs in His pastimes as Kṛṣṇa. Śrī Kṛṣṇa is Svayam Bhagavān, the Prime Supreme Personality of Godhead, whereas Rāma, Nṛsiṁha and others are His partial manifestations (aṁśa) or the parts of the partial manifestations (kalā).

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan
nānāvatāram akarod bhuvaneṣu kintu
kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Brahma-saṁhitā 5.39)

“I worship the Supreme Personality of Godhead, Govinda (Kṛṣṇa) who manifested Himself in different forms such as Rāma and others as His partial manifestations or parts of His partial manifestations.”

ete cāṁśa-kalāḥ puṁsaḥ
kṛṣṇas tu bhagavān svayam
indrāri-vyākulaṁ lokaṁ
mṛḍayanti yuge yuge
(Śrīmad-Bhāgavatam 1.3.28)

“Previously in every epoch, whatever avatāras are narrated as partial manifestations or parts of partial manifestations, appeared to protect the world from the oppression of demons. But Śrī Kṛṣṇa—Vrajendranandana, the son of Nanda Mahārāja, is Original Bhagavān (Prime Puruṣa) and is even prior to Adi-Puruṣa-Avatāra Mahāviṣṇu.”

In Śrī Viṣṇu-dharmottara, Rāma, Lakṣmaṇa, Bharata and Śatrughna are mentioned as being avatāras of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha respectively. In Padma Purāṇa, Śrī Rāmacandra is identified as Nārāyaṇa, Śrī Lakṣmaṇa as Śeṣa, Śrī Bharata as Lord Nārāyaṇa’s disc (cakra), and Śrī Śatrughna as His conchshell (śankha).

niḥkṣatriyām akṛta gāṁ ca triḥ-sapta-kṛtvo
rāmastu haihaya-kulāpyaya-bhārgavāgniḥ
so ’bdhiṁ babandha daśa-vaktram ahan sa-laṅkaṁ
sītā -patir jayati loka-mala-ghna-kīrtiḥ
(Śrīmad-Bhāgavatam 11.4.21)

“In the form of Bhārgava (Paraśurāma), the fiery destroyer of the Haihaya Dynasty rid the earth of the kṣatriya class twenty-one times. That same Lord appeared in the form of Rāma (the husband of Sītā) who is renowned as the purifier of the world and rescuer of the people of the world. He built a bridge across the ocean and destroyed the ten-headed Rāvaṇa along with his kingdom of Laṅkā.”

One can see the significant influence of the holy character of Lord Rāmacandra’s pastimes in the life of the Hindu society of India. In the original Vālmīki Rāmāyaṇa, it is written as follows:

The sage Vālmīki appeared as the tenth son in the lineage of Prāceta Ṛṣi. One day, while living with his disciple Bhāradvāja Muni, he went to bathe by the bank of the River Tamasā, which was near the Gaṅgā (Ganges). At that place, upon witnessing the killing of a male kraunca (curlew) bird by a vyādha (a killer of birds), and the grief of the female kraunca, the sage became sad of heart and spoke the following poetic verse to the vyādha:

mā niṣāda pratisṭhām tvam agamah śāśvatīḥ samāḥ
yat kraunca mithunāt ekam avadhīḥ kāma mohitam
(Vālmīki Rāmāyaṇa, Bāla-kāṇḍa 2.15)

“O vyādha, you will never be able to achieve success and stability throughout your life since you have killed one of a pair of kraunca birds while it was totally absorbed in lustful affairs.”

Thereafter, the great sage bathed in that holy place and returned to his āśrama. Being stricken with grief, he was still thinking about the verse he had just uttered after spontaneously composing it. Just then, the four-headed Lord Brahmā himself appeared before him and spoke the following words to console the perturbed Vālmīki: “O great sage, it was I who caused you to compose such a verse. Fret no longer over this matter. Instead, you should describe the holy transcendental biography of Śrī Rāmacandra, which was spoken by Devaṛṣi Nārada.” Vālmīki composed the Rāmāyaṇa only because of this order of Brahmā.

In a Bengali encyclopaedia, a particular incident has been described as traditional hearsay. The story in brief is as follows: He was born from a valmīka (ant-hill), so his name became Vālmīki. When Lord Śrī Rāmacandra visited Vālmīki’s āśrama near Citrakūṭa, Vālmīki glorified the name of Rāma and His birth pastimes before the Lord.

Although Vālmīki was born in the house of a brāhmaṇa, he acquired an abominable violent nature due to the association of a vyādha. He fathered many children from the womb of a śūdra (low class) woman. He practiced robbery as a means of maintaining them. One day when he attacked some sages, they asked him to give up the practice of robbery. They said that he would have to suffer the consequences of whatever sins he was committing by robbing people. Upon returning home and asking his father, mother, wife and other family members, he found out that they would not share the fruits of his sins. He then asked the sages for a remedy. The sages first advised him to chant the name of Rāma. However, upon not being able to utter the name of Rāma from his mouth, he was instructed to chant Marā (death) instead. Following their instructions, he chanted ‘Marā-Marā’ for thousands of yugas (eons). By chanting ‘Marā-Marā’ (the reversal of ‘Rāma-Rāma’), the name of Rāma was eventually pronounced from his mouth, and he achieved perfection in chanting the name of Lord Rāma. Because he was sitting in one place while chanting for such a long time, his body had become the home of valmīkas (ants or termites). Therefore, people gave him the name Vālmīki.

In the Bengali Rāmāyaṇa written by Śrī Kṛttivās Ojhā (Upādhyāya), some differences from the above description can be seen. Śrī Cyavana Muni was Vālmīki’s father. In his youth, Vālmīki’s name was Ratnākara and he maintained his family by robbing. One day he attacked Brahmā and Nārada who then asked Ratnākara who he thought would share in his sins. Ratnākara then returned home and asked his parents and wife if they would share the repercussions of his sinful activities. After asking everyone, he came to know that no one would share his sins. He became repentant and when he inquired as to a remedy for these sins, Brahmā advised him to chant the name of Rāma. Due to excessive sins, his mouth was unable to pronounce the word ‘Rāma’. Acting on Brahmā’s instructions, he chanted the reversed name of ‘Marā-Marā’. By chanting ‘Marā-Marā’, he was eventually able to chant the holy name, ‘Rāma’. Due to performing austerities for a long time, his body became covered with the homes of valmīkas, which was then cleansed with rain by Indra. As the valmīkas had covered him, his name became Vālmīki. He wrote the Rāmāyaṇa on the instruction of Nārada. The Rāmāyaṇa is famous as the original epic of India. During the time of the Rāmāyaṇa, Sanskrit was prevalent as the spoken language in Aryan society. The word ‘ārya’ (honorable, spiritually cultured) has been used quite often in the Rāmāyaṇa. Special respect for the Rāmāyaṇa has been observed in places as far away as Javadvīpa (Java, Indonesia). Although a large book, the Rāmāyaṇa of Javadvīpa has no section divisions, but does have chapter divisions. The Vālmīki Rāmāyaṇa is of three kinds: Udīcca, Dākṣiṇātya and Gauḍīya. The ‘Udīcca’ indicates the northwestern Rāmāyaṇa and the Dākṣiṇātya indicates the southern Rāmāyaṇa. There is no significant difference between the text and subject of the Udīcca and Dākṣiṇātya Rāmāyaṇas. However, differences can be seen in the Gauḍīya Rāmāyaṇa. There are twenty-eight commentaries on the Rāmāyaṇa. The Rāmāyaṇa has been written in all the languages of India. Among the Rāmāyaṇas written in Indian languages, the Tamil Rāmāyaṇa of Kambala composed in the 9th century of the Christian era, the Bengali Rāmāyaṇa of Kṛttivās composed in the 15th century and the Hindi Rāmāyaṇa of Tulasidāsa composed in the 17th century are the most famous. In the western countries, the Rāmāyaṇa was apparently first translated into the Italian language.

The Vālmīki Rāmāyaṇa has been written in seven kāṇḍas (sections), namely: Ādi-kāṇḍa, Ayodhyā-kāṇḍa, Araṇya-kāṇḍa, Kiṣkindhā-kāṇḍa, Sundara-kāṇḍa, Laṅkā-kāṇḍa and Uttara-kāṇḍa. The Rāmāyaṇa is a voluminous scripture.

From the description of Rāmacandra’s lineage in the 9th Canto of Śrīmad-Bhāgavatam, it is understood that Rāmacandra appears in the Solar Dynasty (sūrya-vaṁśa). Ikṣvāku, the son of Vaivasvata Manu, is the origin of the Solar Dynasty and his descendents proceed in the following order: Māndhātā from Ikṣvāku, Triśanku’s son Hariścandra, Hariścandra’s son Rohita and after that Mahārāja Sagara, Asamañjasa, Aṅśumān, Dilīpa and Bhagīratha. In his lineage came Aśmaka, King Bālika and other kings. When Paraśurāma was killing the kṣatriyas, King Bālika was saved from His wrath due to being surrounded by women. Hence, one of his names became ‘Nārīkavaca’ (shielded by women). Being the mūla (root) of the kṣatriya lineage, he became famous by the name of Mūlaka. In the lineage of Bālika, the great emperor, King Khaṭvāṅga, took birth. From Khaṭvāṅga, Dīrghabāhu, Raghu, Pṛthu Śravā, Aja and finally Aja’s son, Mahārāja Daśaratha, was born.

khaṭvāṅgād dīrghabāhuś ca
raghus tasmāt pṛthu-śravāḥ
ajas tato mahā-rājas
tasmād daśaratho ‘bhavat
(Śrīmad-Bhāgavatam 9.10.1)

Due to the prayers of the demigods, the Supreme Lord, Śrī Hari, agreed to become the son of King Daśaratha along with His expansions as Rāma, Lakṣmaṇa, Bharata and Śatrughna. According to the description of Vālmīki Rāmāyaṇa, Daśaratha, acting upon the advice of Sumantra, arranged for a Putreṣṭi-yajña to be conducted by the powerful sage Ṛṣyaśṛṅga to obtain a son. Subsequently, he begot the Supreme Lord and His expansions as his sons in the previously mentioned four forms. His principal queen, Kauśalyā, became pregnant after eating cāru, an oblation of rice, milk and sugar boiled together, which remained after the yajña. At the auspicious time of Punarvasu-nakṣatra in the fourth Zodiacal sign of Cancer, in the month of Caitra on the ninth day of the waxing moon, Lord Śrī Rāmacandra appeared. Bharata appeared from the womb of Kaikeyī during the Puṣyā-nakṣatra-Mīna-lagna and Lakṣmaṇa and Śatrughna appeared from the womb of Sumitrā during the Aśleṣa-nakṣatra-Karkaṭa-lagna.

Ahalyā was freed of the curse of becoming a stone, by dint of her encounter with Śrī Rāmacandra. The great sage Gautama was the husband of Ahalyā. Devarāja Indra deceived Ahalyā by assuming the form of Gautama and corrupting her chastity. Displeased with this, Gautama cursed Ahalyā and Indra. Turned to stone by the curse of Gautama, Ahalyā remained without food for many years, surviving only on air. Ahalyā was finally freed from this curse by the touch of the lotus feet of Śrī Rāmacandra, and was then reunited with her husband, Gautama.

In the pastimes of Śrī Rāmacandra, the following of ethical codes is of primary importance. His pastimes strongly evoke the sentiment of compassion. By the mercy of Śrī Rāmacandra, we can be saved from immorality and adharma (unrighteousness). The Supreme Lord, Śrī Caitanya Mahāprabhu Himself, prayed to Rāmacandra in the following way to teach us: ‘rāma rāghava rāma rāghava rāma rāghava rakṣa mām’ (‘rakṣa mām’—rescue me). From the pastimes of Rāmacandra, we learn about the necessity of accepting and serving a spiritual master, devotion to one’s parents and the duties of a brother and a wife. Supreme Lord Śrī Rāmacandra has exhibited the pastime of abandoning the opulence of royal life, which is very difficult to give up, and of abandoning a perfect wife for keeping dharma and ethics intact. He accepted all kinds of suffering, accepted exile in the forest and went without food and sleep. He walked with His soft lotus feet on the forest paths, which were full of thorns. Out of love for His devotees, the Lord bestowed His mercy on the caṇḍāla, Guhaka. As the protector of one who surrenders to Him, the Lord awarded shelter to Vibhīṣaṇa¹. Śrī Rāma’s pastimes demonstrate how a henpecked person becomes miserable, and how those who consider someone merely dressed as a sādhu (lacking genuine qualification) to be a real sādhu, become cheated and end up miserable. By annihilating demons such as Rāvaṇa and Kumbhakarṇa, He destroys the living being’s inner demoniac tendencies. To instruct His subjects and for their pleasure, He underwent suffering by asking for Sītā’s trial by fire and Her banishment to the forest. Austerities are prohibited for those with evil motives, who are in the mode of dark ignorance, because those austerities only create havoc in the world. To teach this, He killed the śūdra Śambūka while the latter was engaged in performing austerities². He taught all these lessons by setting the example Himself.

In the 9th Canto of Śrīmad-Bhāgavatam, Śukadeva Gosvāmī covers the main topics by describing the transcendental pastimes of Supreme Lord Śrī Rāmacandra in brief. These topics are described in Śrīmad-Bhāgavatam as follows:

The pastimes of Lord Śrī Rāmacandra are wonderful, like those of a playful baby elephant. At Sītā’s svayaṁvara (the assembly where Mother Sītā was to choose Her husband), in the midst of all the heroes, He playfully lifted the immensly heavy bow of Lord Śiva (Hara-dhanu), which was brought in by three hundred men. He then bent and strung it and broke it in everyone’s presence. After breaking the Hara-dhanu at the svayaṁvara, the Lord gained King Janaka’s daughter Sītā who had not been born from the womb, and who was equally as endowed as the Lord with transcendental qualities of form, beauty, age, behaviour, and nature just like Lakṣmi. While returning, He crushed the pride of Paraśurāma who had rid the earth of kṣatriyas twenty-one times.

As described in the Rāmāyaṇa, at the time of Rāma’s marriage to Sītā in Mithilā, King Daśaratha came with his other sons, ministers and sages. There, Lakṣmaṇa married Urmilā, the daughter of Śīśadhvaja Janaka—the King of Mithilā, and Bharata and Śatrughna married the two daughters of Kuśadhvaja—Māṇḍavī and Śrutakīrti. To reveal the condition of persons who are attached to women, Lord Śrī Rāmacandra, in order to fulfil the desire of His wife, ran after a golden deer. This deer was in fact Mārīca who had assumed this form according to the instructions of Rāvaṇa. Taking advantage of the golden opportunity of Śrī Rāmacandra’s absence, Rāvaṇa kidnapped Sītā. To exhibit the sorrowful condition of a person who is attached to women, Śrī Rāmacandra wandered in the forest in a pitiable state with His brother Lakṣmaṇa, displaying distress due to separation from His beloved.

In this context, as written in the Caitanya-caritāmṛta of Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, the example of a devotee of Rāma in South India is to be considered. How was it that Rāvaṇa who was overcast with gloom and arrogance, could kidnap Sītādevī, the absolute counterpart transcendental spiritual energy of the absolute transcendental Supreme Lord Srī Rāmacandra? Upon seeing this description in the Rāmāyaṇa, a brāhmaṇa devotee of Rāma became filled with grief and gave up eating. Śrīman Mahāprabhu put this question to him: “Considering that the ignorant Rāvaṇa had not even seen the absolute transcendental spiritual entity, Sītādevī, how could he have kidnapped Her? Explaining, Śrīman Mahāprabhu said that Rāvaṇa had only kidnapped the Māyā-Sītā or illusory material form of Sītā, and that the real Sītā had disappeared. The story of the kidnapping of Māyā-Sītā is described in the Kūrma Purāṇa of Vedavyāsa Muni.

In the pastimes of Rāma, a wonderful quality can be seen in the character of Bharata. When obstructed in the service of the Supreme Lord Śrī Rāmacandra, He even rejected His own mother³.

gurur na sa syāt sva-jano na sa syāt
pitā na sa syāj jananī na sā syāt
daivaṁ na tat syān na patiś ca sa syān
na mocayed yaḥ samupeta-mṛtyum
(Śrīmad-Bhāgavatam 5.5.18)

“He who cannot rescue a conditioned soul from the worldly bondage of proximate death by advising the path of devotion to God, is not entitled to be accepted as a real guru, real kinsman, real father (such a man should not endeavour to beget a child), real mother (such a woman should not endeavour to conceive), real demigod (such a demigod should not be eligible for worship) or a real husband (such a man should not marry).”

The Supreme Lord creates all living beings but is satisfied only after creating man. Man has the ability to discriminate between good and bad, eternal and non-eternal, and can worship the Supreme Lord. Human birth is not meant only for eating, sleeping, defending and mating like the beasts, birds, aquatics and other animals. Still, we generally find that most people have little or no inclination to worship God. Evidently, we cannot have quality and quantity at the same time. If we wish to increase quantity, we must sacrifice quality and vice-versa.

After killing Rāvaṇa and upon finishing the period of His forest exile, Śrī Rāmacandra returned to Ayodhyā on the puṣpaka (flower) airplane with Sītādevī, Hanumān, Sugrīva and Lakṣmaṇa. The citizens, Brahmā and the other demigods, were in a state of jubilation. However, Śrī Rāmacandra lamented upon hearing that His brother Bharata was eating barley cooked in the urine of a cow, was covering his body with the bark of trees, was wearing matted locks of hair and lying down on kuśā grass. When Śrī Rāmacandra returned to Ayodhyā, Bharata took Lord Rāmacandra’s wooden shoes upon his head and came out of Nandigrāma accompanied by ministers, priests and citizens singing and playing music. He fell at the lotus feet of Śrī Rāmacandra with his eyes full of tears of love. Bharata exhibited such wonderful character! It is difficult for modern men to even contemplate such an ideal. In the present day situation, the administrative class will not hesitate to perform any heinous work to protect their position. Where there is great attachment to position, there cannot be good administration. We can learn from the ideal examples of character of Śrī Rāmacandra and Bharata, what the proper character for administrators should be.

Upon seeing their beloved King Śrī Rāmacandra after a long period of separation, His subjects showered Him with flower garlands and danced in great ecstasy. At that time, Bharata carried Rāmacandra’s wooden shoes, Sugrīva and Vibhīṣaṇa carried a cāmara (a fly-whisk) and an excellent fan, Hanumān carried a white umbrella, Śatrughna carried a bow and quiver, Sītādevī carried a water-pot filled with water from holy places, Aṅgada carried a sword and Jāmbavān carried a golden amulet.

While wandering in Ayodhyā in disguise, Śrī Rāmacandra heard one of His subjects casting aspersions upon the character of Sītādevī. Upon hearing this, the Lord banished Sītādevī even though She was pregnant. What a wonderful ideal and spirit of sacrifice this was to teach His subjects!

iti lokād bahu-mukhād
durārādhyād asaṁvidaḥ
patyā bhītena sā tyaktā
prāptā prācetasāśramam
(Śrīmad-Bhāgavatam 9.11.10)

“Men with a poor fund of knowledge and heinous character speak nonsensically. Fearing such rascals, Lord Rāmacandra abandoned His pregnant wife, Sītādevī. Thus, after being banished by Rāma, Sītādevī went to Vālmīki Muni’s āśrama.”

Śrī Rāmacandra even abandoned His brother Lakṣmaṇa who was dearer to Him than His own life, in order to maintain the codes of dharma. The gist of this incident is as follows:

Once, Lord Brahmā sent Kāla, in the form of Tāpas, as a messenger to Śrī Rāmacandra. Before conveying Brahmā’s message, the messenger placed the condition before Śrī Rāmacandra that he would tell Him the message if Śrī Rāma promised him that no one would be able to hear his words. If anyone heard or saw their secret conversation, he would be fit to be killed by Śrī Rāma. Śrī Rāmacandra accepted this condition. However, while the secret conversation between the messenger and Śrī Rāmacandra was taking place, Durvāsā Ṛṣi came to see Śrī Rāmacandra. Lakṣmaṇa, who was appointed as the gatekeeper during this secret conversation, became afraid upon seeing the angry form of Durvāsā Ṛṣi and went to Śrī Rāmacandra to ask His permission to allow him inside. To keep His promise, on the instructions of Vaśiṣṭha, Śrī Rāmacandra banished His brother Lakṣmaṇa who was dearer to Him than His own life.

Lakṣmaṇa’s demonstration that the elder brother is as respectable as the father, his abandonment of all material comforts for the service of his object of worship, Śrī Rāmacandra, and his service to Him for fourteen years while being in the forest with Him, are all ideal examples. Lakṣmaṇa had not been ordered to go to the forest in exile, yet he went after his elder brother to serve Him. Lakṣmaṇa, with his transcendental powers and the help of Vibhīṣaṇa, was able to obstruct the Nikumbhilā-yajña of Rāvaṇa’s son, Meghanāda who had conquered Indra. Lakṣmaṇa then killed Meghnāda. Indrajīt (Meghnāda) obtained the boon that only one who is able to remain without food for fourteen years and who also has full control over the senses, would be able to kill him. Lakṣmaṇa did not take food while living in the forest for fourteen years, and performed the pastime of conquering all his senses. While remaining all the time with Śrī Rāmacandra and Sītādevī and serving Them, He never saw beyond the lotus feet of Sītādevī.

Even Śrī Rāma’s internal potency, Sītādevī, although instructed repeatedly by Śrī Rāmacandra not to go with Him to the forest (as this punishment was meant for Him and not for Her or anyone else), left behind all comforts for the service of Her husband. By this action, She defined the duty of a chaste wife and exhibited the ideal of following the husband. Supreme Lord Śrī Rāmacandra was completely fascinated by the pure love of Sītādevī, which surpassed all His expectations, but in order to teach the dharma of a king who is engaged in the welfare of the citizens, and although giving pain to Himself, He asked for the ordeal by fire (Agni-parīkṣā) and declared the injunction of banishment of Sītādevī who is non-different from His own self.

Once, arrangements were being made for an Aśvamedha-yajña under the priesthood of Vaśiṣṭha and other sages. The wife of the person to perform the Aśvamedha yajña has to be initiated in the yajña before the husband. Because of this rule, it was proposed that Śrī Rāmacandra get married again, but Śrī Rāmacandra rejected the proposal and arranged to have a golden Deity of Sītā instead. He was given yajña initiation, along with the golden Deity of Sītā as His wife. What can be a better example of Sītādevī’s most excellent chastity and love than this? Yet, to remove the doubts of the citizens, in the Naimiṣa area on the banks of the Gomatī, He invited sages, all the kings, and even Sugrīva along with the Vānaras (monkeys) and Vibhīṣaṇa along with the Rākṣasas (a type of demon). Mahaṛṣi Vālmīki was also present in the sacrificial arena with Lava and Kuśa. Upon hearing the Rāmāyaṇa from Lava and Kuśa, which had been composed by Vālmīki, Śrī Rāmacandra understood that they were His sons.

Acting on the order of Vālmīki Muni, Śrī Rāmacandra sent messengers to invite Sītādevī to prove Her chastity before everyone at the sacrificial arena. Sītādevī saw that even after She had been tested two times, everyone’s doubt had not been removed. Therefore, She came with the determination that this time She would enter into Rasātala (the lowest of the seven underworlds). So, addressing the earth-goddess, She said, “O Devī, if I do not think of anyone other than Rāghava in My mind then divide into two parts and give Me shelter. If this is true, I worship Rāma with all My senses and do not know anyone other than Rāma. O Devī, divide into two parts and let Me enter.”

Everyone was astonished to see a miraculous divine throne come up from the middle of the earth, and as Sītādevī sat on it, it entered into Rasātala. Upon Sītādevī’s entering into Rasātala, everyone glorified Her with loud applause. Śrī Rāmacandra, taking support of the yajña-daṇḍa, lowered His face, and cried for a long time in the grief of separation fom Sītā.

In the Rāmāyaṇa, Hanumān’s dedication to his object of worship is displayed to the utmost, and his devoutness has an ideal place among the servants of Rāma. For the nourishment of Śrīman Mahāprabhu’s pastimes, Hanumān appeared as Murāri Gupta. Śrīman Mahāprabhu taught the glories and importance of dedication to one’s object of worship, through Murāri Gupta. Śrīman Mahāprabhu explained to Murāri Gupta that worship of Śrī Kṛṣṇa, the son of Nanda Mahārāja, is best. Upon hearing this subject from Mahāprabhu, Murāri Gupta promised Him that from now on he would worship Śrī Kṛṣṇa, but even after giving his word to Mahāprabhu he was not able to keep his promise to the very end. Murāri Gupta then fell at the lotus feet of Mahāprabhu and spoke the following words while crying:

raghunāthera pāya muñi veciyāchoṅ māthā
kāḍhite nā pāri māthā, mane pāi vyathā
śrī-raghunātha-caraṇa chāḍāna nā yāya
tava ājñā-bhaṅga haya, ki karoṅ upāya
tāte more ei kṛpā kara, dayāmaya
tomāra āge mṛtyu ha-uka, yāuka saṁśaya
(Caitanya-Caritāmṛta, Madhya 15.149 -151)

“I have sold my head unto the lotus feet of Raghunātha. I cannot withdraw my head, for that would give me too much pain. It is not possible for me to give up the service of Raghunātha’s lotus feet. At the same time, if I do not do so I shall break Your order. What can I do? You are all-merciful, so kindly grant me the mercy that I may die before You so that all my doubts will be finished⁴.”

While assuring Murāri Gupta, Mahāprabhu praised him, saying:

ei-mata tomāra niṣṭhā jānibāra tare
tomāre āgraha āmi kailuṅ bāre bāre
sākṣāt hanumān tumi śrī-rāma-kiṅkara
tumi kene chāḍibe tāṅra caraṇa-kamala
(Caitanya-Caritāmṛta, Madhya 15.155 -156)

“Just to test your firm faith in your Lord, I requested you again and again to change your worship from Lord Rāmacandra to Lord Kṛṣṇa. Indeed, you are the incarnation of Hanumān. Consequently you are an eternal servant of Lord Rāmacandra. Why should you give up the worship of Lord Rāmacandra and His lotus feet?”

The Supreme Lord, Śrī Rāmacandra, glorifying His servant Hanumān, spoke to Mahaṛṣi Agastya as follows: “The strengths of Vāli and Rāvaṇa, although being incomparable, were not equal to that of Hanumān’s. Hanumān is filled with chivalry, valor, patience, intelligence, scriptural knowledge and all other desirable qualities. Hanumān alone accomplished the crossing of the ocean between southern India and Laṅkā, the bringing of the message of Sītā, the killing of the demons, the subsequent burning of Laṅkā and so on. We do not hear such deeds even of Yama, Indra, Kuvera and others. It is only by the strength of Hanumānji that I achieved victory over Laṅkā, rescued Sītā and saw Lakṣmaṇa come back to life after being hit by an irresistibly powerful javelin.”

The question may be raised that if Hanumān was so powerful, then why did he not kill Vāli during Vāli’s fight with Sugrīva? In reply to this, Agastya Muni narrates the story of Hanumān’s curse:

Hanumān was fathered by Vāyu (the wind-god) and took birth from the womb of Anjanā. After the birth of Hanumān, Anjanā went to the forest to pick some fruits due to distress from hunger. Upon seeing the red sun looking like a Javā Flower (Hibiscus), Hanumān mistook it for a fruit and jumped up to eat it. To protect his son from the sun’s heat, the cool wind (Vāyu) began to blow. Knowing that the approaching child Hanumān would perform a great deed in the future, the sun did not burn him. That day, Rāhu⁵ (the truncated demon) went to devour the sun but upon seeing Rāhu, Hanumān went to eat him also. Being afraid, Rāhu ran to Indra and told him that when he went to devour the sun, another Rāhu had attacked him. Indra, while following on his elephant Airāvata, assured Rāhu and sent him ahead as they approached the sun. Hanumān again saw the returning Rāhu as a fruit. Seeing Hanumān coming to catch him, Rāhu cried out loudly. Mistaking Airāvata for a big fruit, Hanumān went to catch him also. Seeing no other way to stop him, Indra attacked Hanumān with his vajra (thunderbolt) weapon. Hanumān’s left hanu (jaw) was broken and he fell down on a mountain. Upon seeing the unfortunate condition of his baby son, Vāyu entered into a cave with him. At the disappearance of air (Vāyu), all the living beings stopped breathing and evacuating, and dried up like wood. The demigods and demons approached Brahmā to save their lives. Brahmā saw the golden-complexioned child in the lap of Vāyu and touched him with compassion and affection. When Hanumān regained his life, Vāyu (air) started flowing again with satisfaction. Brahmā told the demigods that this child would someday perform some great work, so they should bless him. Then Indra blessed the child with the following words: “Hanumān will never be killed even if hit by the vajra weapon. His jaw was broken by the vajra, therefore his name will be Hanumān.” Sūrya (the sun) gave a one-hundredth part of his splendor to Hanumān and also gave him the benediction that he would be a great speaker, very learned in the scriptures. Varuṇa, Yama, Kuvera and others also gave benedictions to Hanumān. Brahmā assured Vāyu by saying that Hanumān would bestow fearlessness to friends, fear to enemies, would be undefeatable, would be able to travel with unparalleled speed and would perform great deeds.

Becoming powerful by all these blessings, Hanumān began to create mischief in the āśramas of sages due to his childish playfulness. In order to control him, the sages cursed him that he would not be aware of his own power for a long time. He would come to know of his power only if someone told him about it. Thereafter, Hanumān became quiet and wandered peacefully. Hanumānji’s influence is seen strongly in northern and western India. In these regions, almost all the followers of sanātana-dharma install and worship the Deity of Hanumān. They especially recite the glories of Hanumān from the Rāmāyaṇa of Tulasidāsa.

In the 11th Canto of Śrīmad-Bhāgavatam, the description of the avatāra for Kali-yuga has been disclosed in the context of yuga-avatāras. In that description, Vedavyāsa Muni has sung the glories of Kali-yuga’s avatārī, Śrīman Mahāprabhuji, in two verses. Both of these verses can also be understood in relation to Śrī Rāmacandra:

dhyeyaṁ sadā paribhava-ghnam abhīṣṭa-dohaṁ
tīrthāspadaṁ śiva-viriñci-nutaṁ śaraṇyam
bhṛtyārti-haṁ praṇata-pāla bhavābdhi-potaṁ
vande mahā-puruṣa te caraṇāravindam
(Śrīmad-Bhāgavatam 11.5.33)

“O Mahāpuruṣa, protector of all who offer respects unto You, You are always meditated upon, You are the destroyer of the embarrassing conditions of material life, the provider of all that is desirable and the abode of all holy places. You are worshipped by Lord Śiva and Lord Viriñci (Brahmā), You are the shelter, the remover of Your servants’ distress and the deliverer from the ocean of material existence. I offer my obeisances unto Your lotus feet.”

tyaktvā su-dustyaja-surepsita-rājya-lakṣmīṁ
dharmiṣṭha ārya-vacasā yad agād araṇyam
māyā-mṛgaṁ dayitayepsitam anvadhāvad
vande mahā-puruṣa te caraṇāravindam
(Śrīmad-Bhāgavatam 11.5.34)

“O Mahāpuruṣa, the best of all those who are followers of dharma, You gave up Lakṣmī and the opulence of royal life, which are desired even by the demigods. You went to the forest to honor the word of the ārya and ran after the illusory deer to fulfil the desire of Your beloved. I offer my obeisances unto Your lotus feet.”

vitarasi dikṣu raṇe dik-pati-kamanīyaṁ
daśa-mukha-mauli-balim ramaṇīyam
keśava dhṛta-rāma-śarīra jaya jagadiśa hare
(Śrī Jayadeva’s Daśāvatāra-stotra 7th Verse)

“O Keśava! In the form of Rāma you cut off the ten heads of Rāvaṇa and made delightful gifts of them to the lords of the ten directions. O Lord of the universe! All glories unto You, manifested in the form of Rāma!”

For those who are unaquainted with the stories of Rāmāyaṇa, the following are brief summaries of the seven kāṇḍas:

Ādi-kāṇḍa

Nārada describes the pastimes of Lord Rāma; Vālmīki composes the Rāmāyaṇa; Lava and Kuśa sing the Rāmāyaṇa; Daśaratha’s bringing of Ṛṣyaśṛṅga; Lord Nārāyaṇa accepts the son-hood of Daśaratha; the birth of Vāli, Sugrīva, Hanumān and other Vānaras (monkeys); the birth of Rāma, Lakṣmaṇa, Bharata and Śatrughna; Sage Viśvāmitra arrives in Ayodhyā to take Rāma and Lakṣmaṇa to slay the Rākṣasas (demons); Daśaratha refuses to let Rāma and Lakṣmaṇa go with Viśvāmitra at first but later agrees; the narration of the births of Tāḍakā and Mārīca; the slaying of Tāḍakā by Rāma; a description of the lineage of Kuśa; Viśvāmitra’s narration of the origin of Gaṅgā; King Sagara gets sixty-thousand sons; Sagara’s dynasty is destroyed by the curse of Kapila Muni⁶; Bhagīratha gets a boon from Brahmā; Gaṅgā goes to Pātāla (the netherworld); deliverance of the sons of Sagara; Indra cuts to pieces a foetus in the womb of Diti; a description of the curse of Ahalyā and Indra; the redemption of Ahalyā from her curse; Rāma and Lakṣmaṇa travel to the sacrificial arena of King Janaka; Viśvāmitra arrives at the āśrama of Vaśiṣṭha; Viśvāmitra steals the Śabalā cow; Viśvāmitra is defeated doing battle with Vaśiṣṭha; Viśvāmitra performs austerities and attains the status of a brāhmaṇa; King Janaka obtains the Hara-dhanu (bow of Lord Śiva); Rāmacandra breaks the Hara-dhanu and accepts Sītā as His wife; the marriage of Rāmacandra and others; Paraśurāma’s pride is destroyed; Daśaratha arrives in Ayodhyā with his daughters-in-law; Bharata journeys to his maternal home.

Ayodhyā-kāṇḍa

Daśaratha decides to install Śrī Rāmacandra as the crown prince; Vaśiṣṭha visits Rāma and Daśaratha; the discussion between Kaikeyī and Mantharā; Kaikeyī requests the boon of the exile of Rāma and the boon of the appointment of Bharata as crown prince; Daśaratha laments; Rāma decides to go to the forest to honour His father’s promise; Sītā and Lakṣmaṇa depart for the forest with Rāma; Rāma, Lakṣmaṇa and Sītā accept garments made of tree-bark; the further lamentation of Daśaratha; Rāma meets Guhaka, the king of the Niṣādas (low-caste hunters); Guhaka’s unprecedented devotion for Rāma; Rāma goes to Citrakūṭa and to Vālmīki; Daśaratha laments again upon hearing the message of Rāma from Sumantra; the lamentation of Kauśalyā; Daśaratha narrates the description of the killing of Ṛṣi Kumāra; the death of Daśaratha; a messenger is sent to bring Bharata; Bharata laments upon hearing about the death of his father; Bharata refuses to accept the kingdom; Bharata arrives at Citrakūṭa with his army; Śrī Rāmacandra laments on hearing of the death of His father; Jābāli gives instructions on dharma to Rāma; Bharata returns with Rāma’s wooden shoes, hands over the kindom to his guru and departs for Nandīgrāma; the story of Rāma and Kulapati in Citrakūṭa; the āśrama of Atri Muni.

Araṇya-kāṇḍa

Śrī Rāmacandra enters the Daṇḍaka forest; the slaying of the Rākṣasa, Virādha; Sutīkṣṇa Muni narrates the story of Ilvalvātāpi to Rāma and chants the glories of Agastya Muni; Śrī Rāma’s introduction to Jaṭāyu; Rāma resides in the forest of Pañcavaṭī; Lakṣmaṇa cuts off the nose of Śūrpaṇakhā; the killing of the fourteen thousand Rākṣasas sent by Khara; the slaying of the three Rākṣasas Dūṣaṇa, Triśira and Khara; Rāvaṇa becomes angry upon hearing about the deaths of Khara and Dūṣaṇa, Rāvaṇa goes to the āśrama of Mārīca and plots to kidnap Sītā; Rāvaṇa decides to kidnap Sītā on Śūrpaṇakhā’s advice, even after restraint from Mārīca; Mārīca assumes the form of a golden deer and departs for the Daṇḍaka forest; Rāma leaves to kill Mārīca in the form of a deer; Lakṣmaṇa goes after Rāma upon being rebuked rudely by Sītā; Rāvaṇa abducts Sītā; the fight between Jaṭāyu and Rāvaṇa; Sītā drops jewelry from Rāvaṇa’s chariot; Rāvaṇa leaves Sītā in the Aśoka grove and goes to his inner palace; Rāma laments on the disappearance of Sītā; the hearing of the story of Sītā from the dying Jaṭāyu; the performance of the funeral ceremony of Jaṭāyu; Rāma and Lakṣmaṇa cut off the arms of Kabandha; Rāma and Lakṣmaṇa go to Pampā-sarovara and meet Śabarī; the discussion with Lakṣmaṇa about going to Ṛṣyamūka mountain.

Kiṣkindhā-kāṇḍa

Hanumān in the dress of a mendicant meets with Rāma; Hanumān seats Rāma and Lakṣmaṇa on his back and takes Them to Sugrīva; Sugrīva vows to rescue Sītā and Rāma vows to kill Vāli; Rāma pierces the seven Tāla (palmyra) trees; Sugrīva is defeated in his first fight with Vāli; the second time, Vāli falls down after being pierced by the arrow of Rāma; Vāli hands Aṅgada over to Sugrīva and leaves his body; Tārā laments; Sugrīva’s coronation and Rāma’s lament due to separation from Sītā; Sugrīva worries upon seeing Lakṣmaṇa’s fury; messengers are sent in all directions to search for Sītā; Rāma gives His ring to Hanumān as an emblem; the Vānaras return without discovering the whereabouts of Sītā; influenced by the mystic power of Maya Dānava, Hanumān and other Vānaras enter a cave and meet with a tapasvini (female ascetic); Hanumān and others are delivered from the cave; Aṅgada and others decide to fast unto death upon not obtaining any information about Sītā; Sampāti informs them about Sītā; the Vānaras depart for the seashore; the show of power of the Vānaras; Jambuvana (the very powerful king of bears) narrates the birth pastimes of Hanumān; Hanumān increases his size.

Sundara-kāṇḍa

Hanumān leaps from the top of Mahendra Mountain; the killing of Siṁhikā; Hanumān’s fight with Laṅkinī who had assumed the form of a Rākṣasī; Hanumān enters the inner palace of Rāvaṇa, and searches for Sītā in the Aśoka grove; Hanumān grieves upon seeing the miserable condition of Sītā; a description of the birth of the Rākṣasī Trijaṭā; Hanumān’s meeting with Sītā; Hanumān destroys the pleasure grove; Hanumān’s intense fight with the Rākṣasas; Hanumān kills Jambumāli, Virupākṣa, Akṣaya Kumāra and other principal Rākṣasas; Indrajīt captures Hanumān and brings him to the court of King Rāvaṇa; Rāvaṇa orders Hanumān to be put to death; Vibhīṣaṇa gives his advice to Rāvaṇa; Rāvaṇa orders the burning of Hanumān’s tail; the burning of Laṅkā by Hanumān; Hanumān’s second meeting with Sītā; Hanumān returns to Mahendra Mountain; the Vānaras destroy Madhuvana in a mood of joy after hearing the news of Sītā; Hanumān gives Sītā’s emblem to Rāmacandra.

Laṅkā-kāṇḍa

Rāmacandra weeps upon hearing of the lamentations of Sītā from Hanumān; Rāma instructs Sugrīva to build a bridge; Vibhīṣaṇa tries to give good advice to Rāvaṇa; Rāvaṇa speaks proud words; Vibhīṣaṇa leaves Rāvaṇa and goes to Rāma; Rāvaṇa sends his spy Śuka to the camp of the Vānara army; Rāma constructs a bridge; Śuka is freed and goes to the court of Rāvaṇa; Rāvaṇa again sends a spy, Cara; Sītā laments upon being shown the illusory head of Rāma by Rāvaṇa; talks between Sītā and Saramā; Mālyavan (a Rākṣasa) gives good advice to Rāvaṇa; Rāmacandra views Laṅkā from Subela Mountain; Rāma surrounds Laṅkā with His army; the battle begins; Rāma and Lakṣmaṇa are bound by Indrajīt; the Vānara soldiers become depressed; Rāmacandra laments upon seeing the sad plight of Lakṣmaṇa; Rāma and Lakṣmaṇa are freed from the nāga-pāśa (snake noose) of Indrajīt; Rāvaṇa enters the battle after Dhumrākṣa, Vajradaṁṣṭra, Akampana and Prahasta perish; Kumbhakarṇa’s sleep is interrupted after Rāvaṇa’s defeat; Kumbhakarṇa chastises Rāvaṇa; Kumbhakarṇa enters the battle; Sugrīva cuts off Kumbhakarṇa’s nose as he is entering into Laṅkā with him; Kumbhakarṇa again sets off for battle; Rāma kills Kumbhakarṇa; the killing of Narāntaka, Devāntaka, Mahodara, Triśira and other giant Rākṣasas; Indrajīt enters the battle and wins; Hanumān brings the mountain of herbs; the Vānaras burn Laṅkā; the killing of Nikumbha, Makarākṣa and other Rākṣasas; Indrajīt kills the illusory Sītā; Indrajīt enters Laṅkāpuri for the Nikumbhilā yajña; Rāma laments upon hearing of the death of Sītā from Hanumān; Lakṣmaṇa kills Indrajīt; Rāvaṇa laments; Rāvaṇa hits Lakṣmaṇa with an irresistibly powerful javelin; Hanumān brings Gandhamādana Mountain; the treatment of Lakṣmaṇa; the intense battle between Rāma and Rāvaṇa; Rāma kills Rāvaṇa with the brahmāstra weapon; the lamentation of Mandodarī; the coronation of Vibhīṣaṇa; Sītā hears the message of victory from Hanumān; Sītā’s ordeal by fire; Śrī Rāmacandra accepts Sītādevī; Rāmacandra’s conversation with Daśaratha who is brought back by Mahādeva; the Vānara army is revived by the nectar of immortality from Devarāja Indra; Rāmacandra leaves for Ayodhyā on the puṣpaka airplane; the reunion with Bhāradvāja, Guhaka and others.

Uttara-kāṇḍa The coronation of Śrī Rāma; the birth of Kuvera and his taking up residence in Laṅkā; a description of the birth of the Rākṣasas by Agastya Muni; the demigods go to Mahādeva; following the order of Mahādeva, the demigods go to Viṣṇu; the Rākṣasas journey to Suraloka for battle; Mālya Vānara flees to Pātāla after being defeated by Sumālī; Sumālī’s daughter goes to Viśvaśravā and Rāvaṇa and others take birth from her womb; Rāvaṇa and others perform austerities; Rāvaṇa conquers Laṅkā and becomes king; the birth of Indrajīt; Rāvaṇa goes to fight with Kuvera; Kuvera’s defeat; Vedavatī curses Rāvaṇa; Rāvaṇa fights with Yama on the advice of Nārada; Rāvaṇa goes to Vāli; Rāvaṇa conquers the planet of the sun-god; friendship with Mandhātā; Rāvaṇa sees Kapila in Pātāla; Rāvaṇa enters Laṅkā and orders Śūrpaṇakhā, who was burning from the fire of the grief of separation from her husband, to go to the Daṇḍaka forest; friendship with the Madhu demon; Indrajīt enters Laṅkā taking Indra with him; Indra gets free and the story of Ahilyā; a description of the fight between Kārttavīryārjuna and Rāvaṇa; the friendship of Rāvaṇa with Vāli; a description of Hanumān’s birth; a description of the births of Vāli and Sugrīva; Rāvaṇa goes to Śvetadvīpa; the Vānaras and Rākṣasas return to their respective places; a description of the wanderings of Sītā and Rāma in the Aśoka forest; upon hearing rumors about Sītā, Rāma orders Lakṣmaṇa to banish Sītā; Lakṣmaṇa leaves Sītā in the area of Vālmīki’s āśrama; Lakṣmaṇa returns to Rāma; Rāma tells Lakṣmaṇa about Nimi and Vaśiṣṭha; the episode of Yayāti; Śrī Rāmacandra orders Śatrughna to kill Lavaṇa; the birth of Lava and Kuśa in the āśrama of Vālmīki; the episode of Māndhātā; Śatrughna kills Lavaṇa and establishes the capital of Mathurā; Rāma cuts off the head of the śudra, Śambūka, because he is performing austerities; a description of the killing of Vṛtra and the Aśvamedha-yajña of Indra; Rāma goes to Naimiṣāraṇya; Vālmīki comes to the yajña of Rāma with his disciples and Lava and Kuśa sing the Rāmāyaṇa; Sītā comes to the court of Rāma and enters into Pātāla; Kauśalyā and others leave their bodies; the coronation of Aṅgada and Candraketu; Kāla comes to Rāma in the form of Tāpas; Durvāsā arrives; Rāma banishes Lakṣmaṇa; the coronation of Lava and Kuśa; Śrī Rāmacandra enters into the Sarayu with the Vānaras, Rākṣasas and other citizens; the glories of the singing of Rāmāyaṇa.

¹ - When Vibhīṣaṇa approached Śrī Rāmacandra, the Lord said:

sakṛd eva prapanno yas tavāsmīti ca yācate
abhayaṁ sarvadā tasmai dadāmy etad vrataṁ mama
(Rāmāyaṇa, Yuddha-kāṇḍa 18.33)

“This is My vow: If anyone seriously surrenders to Me and even once says, ‘I am Yours,’ and asks for My protection, I always give him protection.”

² - Hatāri sugatidāyakaḥ—one who is killed by the Supreme Lord who is all- good, will certainly attain eternal peace.

³ - Bali Mahārāja gave up the order of his guru Śukrācarya; Vibhīṣaṇa gave up his brother Rāvaṇa; Prahlāda gave up his father Hiraṇyakaśipu; Bharata gave up his mother Kaikeyī; King Khaṭvāṅga gave up the demigods, and the wives of the yājñik brāhmaṇas gave up their husbands upon seeing their aversion to the Supreme Lord.

⁴ - Hanumān’s assertion:

śrī nāthe jānakī nāthe abhede paramātman
tathāpi mama sarvasvaṁ rāmaḥ kamala-locana

“Although ontologically the master of Lakṣmi, the master of Radhikā and the master of Sītā are identical, lotus-eyed Rāma is my only object of worship.”

⁵ - Rāhu is a truncated demon whose head was separated from his body by the wheel weapon of Lord Viṣṇu. According to the Vedic teachings, nothing can be sustained without being seated and controlled by consciousness. For example: the sun by the sun-god or the wind by the wind-god.

⁶ - According to Śrīmad-Bhāgavatam (9.8.12):

na sādhu-vādo muni-kopa-bharjitā
nṛpendra-putrā iti sattva-dhāmani
kathaṁ tamo roṣamayaṁ vibhāvyate
jagat-pavitrātmani khe rajo bhuvaḥ

“It is not true that sixty thousand sons of Sagar were destroyed by the curse of Kapila Muni. Rather, they wrongly blamed Kapila Muni for concealing the horse and were therefore destroyed by the weight of their own offence committed against Him.”