Ayodhya Kanda Begins from Promise
to Testing Ground
Duty, Destiny, and the Dawn Before the Storm
Simplified and faithful rendering
of the Adi Kavya-28
Vanam Jwala Narasimha Rao
The Bala Kanda concluded with the
radiant promise of Sri Rama’s divine mission unfolding through human life, such
as, His birth, education, marriage, and the awakening of hope in Ayodhya.
Ayodhya Kanda, the second of the six Kandas of Valmiki Ramayana, marks a
decisive shift. Here, divinity walks fully into the arena of worldly
responsibility, family bonds, political ethics, and moral conflict. What begins
as a celebration soon becomes a profound examination of dharma under pressure. For
modern readers, this Kanda reminds that the real tests of character often arise
not in hardship alone, but at moments of success and transition.
The unfolding of destiny where joy, duty, and sacrifice will be
tested in profound ways begins in Ayodhya Kanda in the following chapters.
Before proceeding with the actual story in the Kanda, it is apt to begin with
the following introductory passage which is based on the Telugu commentary of
Andhra Valmiki Vavilikolanu Subbaravu, reverentially known as Vasudasa Swamy,
from his unparalleled Telugu translation and exposition of the Sanskrit Valmiki
Ramayana.
The thoughts presented here faithfully reflect the philosophical
and devotional insights expressed by the commentator, rendered into English for
introductory purposes. This reflective pause before the narrative begins
helps today’s readers appreciate that the Ramayana is not merely a story, but a
layered guide to understanding life, leadership, and inner discipline. In
the Ayodhya Kanda, the noble and affectionate virtues of Sri Ramachandra are
described in detail.
These include His Lordship, Gentleness, Accessibility,
Omniscience, Omnipotence, Unfailing Resolve, Supreme Compassion, Gratitude,
Steadfastness, Completeness, and Boundless Generosity. This Kanda also explains
how each of these divine qualities is perfectly embodied in Him and how they
are to be understood and contemplated. In contemporary terms, Rama emerges
as an ideal leader whose authority flows not from power alone, but from
empathy, consistency, and moral clarity. It is essential to learn how to
apply these exalted virtues of Sri Ramachandra in everyone’s lives. The
Kanda gently urges modern individuals to move beyond admiration and attempt
practical application, at home, at work, and in public life.
Ayodhya Kanda teaches that taking refuge at the sacred feet of Sri
Rāma is itself equivalent to offering worship with flowers, and that such
remembrance must arise from a full and sincere heart. One may ask: why should
Sri Rama alone be remembered? The answer is given here as well. All of us are
dependent beings, while He alone is the true Master, the possessor of all. When
we abandon hostility toward Him and remain favorably disposed, He protects us
with even greater love. In an age of anxiety and self-reliance, this
teaching reassures readers that humility and trust can coexist with strength
and responsibility.
If He protects us even without our prayers, should we not at least
express gratitude? Since Rama is the doer of Creation, Sustenance, and Support
for all beings and for nature itself, He is rightly The Lord. Thus, in various
ways, having established His essential nature (Swarupa) in the earlier Kanda,
this Kanda reveals His character (Svabhava), namely, His freedom from all
blemishes and His possession of all auspicious qualities. Gratitude, here,
is shown not as ritual obligation but as an ethical response to grace, an idea
deeply relevant in today’s transactional world.
While the previous Kanda expounds divine union (Sri-Yoga), this
Kanda explains worldly engagement (Bhu-Yoga). There, His transcendence is
emphasized. Here, His easy accessibility. Earlier, the nature of the supreme
goal, inseparably united with Laksmi was explained. Here, the true nature of
the individual soul as the seeker is revealed. Most importantly, this Kanda
establishes the deeply confidential and indispensable principle of steadfast
devotion born of loving identification with the Lord (Bhagavata-Abhimana-Nishta),
a truth that must necessarily be known. This shift mirrors modern life,
where spirituality must express itself meaningfully amidst family, duty, and
social responsibility.
As desired by his father, Bharata accompanied by his brother
Shatrughna, went to his maternal uncle’s house. There they both stayed
comfortably enjoying the hospitality and paternal love by his maternal uncle.
Always in their heart of hearts, it was their elder brother Rama, wishing him
to become prince so that they can serve him better. However, Dasharatha was
missing Bharata and Shatrughna. This scene subtly reflects the emotional
distances that arise even in loving families due to circumstances beyond
control.
Notwithstanding the fact that Dasharatha bestowed equal love to
all his four sons, the first among the equals to him was the eldest son Rama as
the great source of joy and happiness to him by his virtues. Rama always
articulated his love and affection in innumerable ways towards his father,
mother Kausalya, and equally towards brothers and their mothers Kaikeyi and
Sumitra. Rama was also a source of happiness to all the people. Rama was always
peaceful in mind and spoke softly. Rama’s emotional intelligence and
respectful conduct stand out as timeless qualities essential for harmony in
both private and public life.
Rama was a wise man. He used to speak sweetly. He used to be
receptive and worshipful to the elders. People loved the virtuous Rama and
treated him as their spirit moving outside. Rama was humble. Rama had a firm
devotion and steadfast mind. He identified good men and protected them. He knew
the people worthy of reprimand. He had no jealousy and conquered anger. Rama,
with these good virtues, was fair to the people. He was agreeable to the three
worlds. By patience and the related virtues, he was equal to earth, by wisdom
to Brihaspati and by valor to Devendra. Valmiki presents here a composite
model of leadership, ethical discernment balanced with compassion and
restraint.
After observing many of Rama’s qualities and virtues Dasharatha
thought of making his beloved son Rama as his successor, be coronated and
crowned Him as the King, during his lifetime, before attaining heaven. Having
thought like this Dasharatha wanted to consult his ministers. He also called
for other kings and officers staying in various cities and villages in his
kingdom as well as citizens of prominence separately. Dasharatha however,
deferred to invite king Kekaya, the maternal uncle of Bharatha and the King
Janaka, to whom he thought of conveying the good news after confirmation. The
invitees were made to occupy their allotted seats as per the prescribed rules
and conventions. The emphasis on consultation highlights that even monarchs
were expected to value collective wisdom, a lesson relevant to democratic
governance today, often found conspicuously absent even in few democratic
nations.
Dasharatha addressed them and outlined his decision. He told them
that, he had a desire that this entire land which was protected by the Ikshvaku
dynasty for generations be bestowed with goodness. He said that, he always
protected his people to the best of his ability, during his many thousands of
years of lifetime, and now his body became impaired. Dasharatha revealed his
mind that, he wanted to take rest, entrusting the rule to his elder son Sri
Rama for the benefit of the people, after obtaining consent from all. He
described the glorious qualities of Rama. Dasharatha sought their consent if
they feel his proposal was befitting or else advise him the way they feel. Here,
aging leadership gracefully yielding space to the next generation is portrayed
as wisdom, not weakness.
All kings, the Brahmans, important people, urban and rural
citizens, came to a consensus after discussing among themselves, complimented
Dasharatha, and told the king in unanimous voice, to make Sri Rama as Prince
King. They also told that they were desirous of seeing Rama as king as early as
possible. Dasharatha felt happy on hearing them and for their consent to his
suggestion. Dasharatha however, enquired from them, as to what exactly was in
their mind in this matter, and why were they in a hurry to see his son as the
prince, when he was ruling this earth with virtue. This dialogue reinforces
the idea that legitimacy arises from public trust, not mere inheritance.
The broad-based community assembled there in one voice told
Dasharatha, that his son Rama possessed many auspicious virtues, and not even a
single adverse quality is seen in him. They narrated them as: No Jealousy,
Abundant Patience, Truth, Righteousness, Unique Person in Ikshvaku Dynasty, as
Patient as the Earth, equal to Brihaspati in Wisdom, highly Skilled in the use
of various weaponry, knowledge of all Vedas and their branches etc. They
compared Rama as absolutely like the God Srimannaarayana himself in strength
and heroism. All together expressed their desire that Rama should become Prince
King. Public endorsement here is rooted in character assessment rather than
charisma, a standard often missing in modern leadership choices.
Dasharatha was immensely pleased with this response and requested
Vasishta and Vamadeva to begin planning for the Coronation Ceremony at the
earliest because it was the celebrated and favorable lunar month of Chaitra
during which period any auspicious activity could be very well initiated. When
Dasharatha said this there was a great delightful applause. Dasharatha further
desired that Vasishta should plan the ceremony in the typical traditional
ritual way, befitting the dynasty. Accordingly, Vasishta initiated the
activity. Rituals here serve not as empty formality but as collective
affirmation of continuity and order.
Vasishta briefed the Brahmins, Ministers, and other concerned
officers about the requirements for the coronation of Rama. Among others they
included that, the doorways of the Royal Palace and the entire city to be
adored with sandalwood paste and floral garlands; invocation for the wellbeing
of all next day by dawn; Brahmins to be invited and suitably taken care of;
Royal Highways to be sprinkled with water etc. Vasishta and Vamadeva after they
made required arrangements, informed Dasharatha the same. The king was also
briefed about his pre ritual responsibilities. The preparations symbolize
collective participation, reminding readers that celebrations gain meaning when
shared by all sections of society.
Later, as per the instructions of Dasharatha, his Minister
Sumantra went to Rama and accompanied by him in a chariot, reached the King
Dasharatha who was sitting in the midst of several kings in his palace. Rama
approached his father and offered normal salutations while Dasharatha offered
Rama a golden throne. The king then revealed Rama about his decision and in
consultation with citizenry to crown him. Validating his choice King Dasharatha
told Rama that his exemplary virtues and great qualities cherished the people
at large. In view of the reality that there was no moral or immoral about which
Rama was not aware of, as well as by nature, he being very humble and honest,
Dasharatha said he was right. The humility of Rama, even at this moment of
honor, sets a benchmark for ethical success.
Dasharatha however, cautioned Rama to be humbler and keep the five
senses under his control always; leave the bad habits if any born out of desire
and anger; through direct and indirect means, keep ministers and others happy;
and make the common people delightful and pleased. Meanwhile, well-wishers of
Rama went to Kausalya and informed her about her son’s coronation proposal.
Kausalya was immensely happy, promptly, and magnanimously gifted gold ornaments
to those who informed her the glad news. Rama and Dasharatha left for their
respective palaces, after mutually consenting to coronation proposal, and to
carry out the same, the next day being Auspicious Pushyami Star. Dasharatha’s
counsel reads like a timeless leadership manual relevant even in modern
administration.
In the inner palace, Dasharatha called Sumantra and told him to
bring Rama once again to him. Rama on receiving the message, accompanied by
Sumantra reached the Royal palace. On Rama’s arrival Dasharatha briefed him the
reason behind his decision to coronate Rama: that he had become sufficiently
old, had been living for a long time, performed number of Yagas and Rituals,
procedurally offered innumerable donations, studied Vedas and scriptures,
enjoyed luxuries and comforts, blessed with a son of Rama’s caliber, have no
dearth, have one and only desire, and that was to coronate Rama as Prince King.
This introspection reflects a fulfilled life seeking meaning through
rightful succession rather than personal gain.
Dasharatha once again repeated that his decision was authenticated
by the consent of all people. And hence, said Dasharatha that, Rama should also
agree to it and get ready for coronation. As his birth star, the auspicious
Punarvasu enters that day, and the following day the Pushyami star enters, the
astrologers preferred the day to be fixed for coronation ceremony without
delay, conveyed Dasharatha to Rama. Timing, here, blends faith with
pragmatism, acknowledging both cosmic order and human urgency.
Rama then obtaining father’s permission left the Royal Palace for
his mother Kausalya’s queenly palace, where she and his wife Sita were waiting
for him. Rama briefed all that preceded and Dasharatha’s decision to coronate
him. He also requested his mother to prepare him and Sita, for all auspicious
rites that were required for the ensuing coronation ceremony the next day.
Kausalya with pleasant tears in her eyes wished her ‘Child Rama’ to ‘Live Long’
and told him that her prayers to Lord Srimannaarayana for such a long time were
fulfilled. The glorious kingdom of Ikshvaku will become more glorious with him
said Kausalya. Rama on seeking her blessings and well wishes, left the place
for his house along with Sita. This tender moment underscores the emotional core of the epic, where
motherhood and destiny gently intersect.
Meanwhile, after Rama left his Royal Palace, Dasharatha called
Vasishta and told him to go to Sri Rama and Sita to make them perform fasting
for ensuring affluence, splendor, and sovereignty. He requested Vasishta that
he should personally supervise the whole process in accordance with scriptures.
Accordingly, Vasishta personally went to Rama’s house and advised him and
briefed him the process to undertake fast systematically along with his wife
Sita. Discipline and restraint are shown as prerequisites for power, not its
consequences.
Vasishta on the way to his residence noticed that, all the streets
were filled with rejoicing of people moving briskly here and there, sounding
like a roar of ocean, and with so much of congestion that even a pinch of sand
was unable to be dropped on the earth. He saw that all the roads were cleaned
and sprinkled with water. Banana trees on both the sides of roads were erected.
Everyone in Ayodhya were eagerly waiting for the sunrise so that the coronation
can take place soon. Vasishta passed through the midst of overcrowded people,
on the royal way, and reached the Royal Palace. He appraised him of the
developments.
Collective joy transforms the city itself into a living participant in
history.
After Vasishta left, Rama and Sita took holy bath and meditated on
Lord Srimannaarayana who happened to be the family deity. Rama offered to Lord
Vishnu-Srimannaarayana ghee by dropping it into the blazing fire. Later
silently meditating on Lord Vishnu, he slept along with Sita on a bed made with
Kusa Grass in the temple of Lord Vishnu. Rama then woke up during the fourth
phase of night, that was few hours before dawn, and got the entire house
decorated by womenfolk. Thus, Rama along with his wife Sita completed the
fasting ritual systematically. The simplicity of their conduct reflects
inner richness rather than external display.
People of Ayodhya were thrilled on knowing the news that Rama and
Sita observed the fasting ritual successfully and are completely ready for
coronation ceremony. The streets were decorated for the coronation function
well before the sunrise. Banners and colorful flags were hoisted on temples, at
cross roads, in streets, on trees, in market yards, on shops of merchants etc.
Almost all the places were decorated plentifully. Everywhere the discussion
among people centered around coronation ceremony only. All the citizens of
Ayodhya, having thus decorated the city awaiting Rama's coronation, gathered in
groups at crossroads mutually talking about this matter there and praising king
Dasharatha and describing Rama’s qualities. Well, what was in store was, in essence
forms part of the key themes of Valmiki Ramayana and unraveling the divine
purpose behind Rama incarnation. Unaware of the trials ahead, the city
stands at the fragile threshold between joy and sacrifice.
Ayodhya Kanda begins not with conflict, but with consensus,
celebration, and collective hope. Yet Valmiki deliberately lingers here,
preparing the reader for a deeper truth that, dharma is most severely tested
when expectations are high and attachments are strong. For modern readers,
this opening chapter serves as a reminder that ethical strength is revealed not
by favorable outcomes, but by unwavering conduct when circumstances suddenly
change. What follows will transform joy into endurance, power into renunciation,
and kingship into eternal example. To be more precise: The Calm Before the
Moral Storm!!!
(>>> Photographs Courtesy Rama Bhakta Vijaya Raghava Dasu)
{{From my Published Book ‘Simplified
and Faithful Rendering of the Adi Kavya’
Valmiki Ramayana: The Greatest Epic
(Bala and Ayodhya Kandas)}}
(This Book
is free of cost for all those who are interested to read the English Version of
Valmiki Ramayana, provided they collect it from me in person preferably.
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