Simplified and faithful rendering of the Adi Kavya-27 >>>>> Rama Returns to Ayodhya with Sita after Wedding >>> The Fulfilment of Divine Promise : Vanam Jwala Narasimha Rao

 Rama Returns to Ayodhya with 

Sita after Wedding

The Fulfilment of Divine Promise

Simplified and faithful rendering 

of the Adi Kavya-27

Vanam Jwala Narasimha Rao

            Bala Kanda, the first of the six Kandas of Valmiki Ramayana, lays the spiritual and narrative foundation for the entire epic. It introduces not merely the birth of Sri Rama, but the very purpose of his incarnation, the shaping of his character, and the divine orchestration leading to his marriage with Sita Devi. The earlier articles in this series traced Rama’s childhood, his education, his protection of sages, the destruction of evil, and finally the sacred marriage at Mithila.

This final article of Bala Kanda brings together those strands, the divine, royal, human, and ethical, into a harmonious closure. It marks Rama’s return to Ayodhya as a householder-prince, a role that resonates deeply with modern readers balancing duty, family, and values. For contemporary Indian readers in India and abroad alike, this portion reminds that spirituality does not negate worldly responsibility but elevates it.

The next day after the marriage, Sage Vishvamitra profusely blessed Rama and his three brothers and left for the northern mountains, namely the Himalayas. Later, Dasharatha sought formal permission from King Janaka to depart for Ayodhya. Thereafter, Dasharatha, along with his sons, and daughters-in-law, began the journey towards Ayodhya. Janaka presented patrimonial and bridal gifts to his daughters, including cows, chariots, pearls, ornaments, and other valuable items. He then accompanied Dasharatha’s entourage up to the outskirts of Mithila, took leave of them with affection, and returned to his capital. This moment reflects the timeless Indian ethos of parenting, where joy in a daughter’s marriage is balanced with dignity, generosity, and emotional restraint, values that continue to guide families even in today’s globalized world.

From there, Dasharatha proceeded towards Ayodhya with his entourage. Meanwhile, Dasharatha perceived in the sky certain ominous signs, while the earth displayed auspicious omens, leaving him perplexed. When he enquired with Sage Vasishta about this contradiction, the sage reassured him that there was nothing to fear. As they were engaged in this discussion, suddenly, to everyone’s astonishment, a violent whirlwind arose, shaking the earth and uprooting massive trees. Darkness enveloped the sun, and a deep silence prevailed as all stood stunned, unsure of what was to follow. Even in moments of celebration, life presents uncertainty, reminding modern day readers that wisdom lies not in panic but in seeking guidance from experience and discernment.

At that moment, Parasu Rama, the son of Sage Jamadagni, appeared suddenly, terrifying in appearance. Known as the destroyer of arrogant kings, he bore an axe on his right shoulder, held a bow in his left hand, and carried a deadly arrow. His steps resounded like those of a mighty elephant, causing the earth to tremble. Seeing Parasu Rama approach, Vasishta and other sages speculated about his purpose, fearing that he might resume his earlier campaign against the Kshatriya race. The sages approached him respectfully, offered holy water, and greeted him with reverence. Thereafter, Parasu Rama addressed Sri Rama directly. This encounter symbolizes how unresolved anger and pride can erupt even amidst harmony, an enduring lesson on the dangers of carrying unhealed grievances across generations.

Parasu Rama told Sri Rama that he had heard of his extraordinary valor and of his breaking the mighty Bow of Shiva. He acknowledged that it was indeed an astounding and unparalleled feat, for the bow was beyond ordinary description. Having said this, Parasu Rama continued that he had come carrying another invincible bow to test Rama’s strength further. Displaying the bow, he challenged Sri Rama to string that catastrophic bow, and demonstrate his prowess. He added that if Rama succeeded, he would even be prepared for a duel. Here, power seeks power, not to learn, but to assert dominance, a tendency that remains relevant in competitive modern societies.

Hearing this, Dasharatha became deeply anxious and attempted to pacify Parasu Rama through humble words. He praised Parasu Rama as a Brahmin by birth, unmatched in penance, and reminded him that his hostility towards the Kshatriyas had subsided over time. Dasharatha recalled Parasu Rama’s promise to Indra that he would never again wield weapons and pleaded that he should not violate that vow. He added that his sons were still young and had broken the Shiva Bow almost playfully, without arrogance. He begged Parasu Rama to forgive them, stating that if Rama were harmed, the entire family would have no reason to continue living. However, Parasu Rama remained unmoved and began narrating the history of the two divine bows. Dasharatha’s response exemplifies leadership rooted in humility and moral appeal rather than authority, an approach increasingly valued in contemporary governance and family life.

Parasu Rama told Sri Rama about the Divine Origin of the Two Bows and the Legacy of Parasu Rama. He said that, both the bows, the one broken by Rama and the one now in his own possession, were supreme, immensely powerful long bows, exquisitely designed and crafted by the divine architect Vishwakarma. Of these two bows, one was gifted by the Devas to Lord Shiva and later it came to be known as the Shiva Bow. The second bow was gifted by the Devas to Lord Vishnu and was known as the Vishnu Bow. In later times, the Devas approached Lord Brahma, seeking his judgment as to who among Shiva and Vishnu was more powerful. This episode reflects the human tendency to compare even the incomparable, reminding modern readers that rivalry often arises not from necessity but from insecurity.

To clarify the matter for the Devas, Brahma devised a dramatic cosmic confrontation between Shiva and Vishnu, associated with the destruction of Tripura. After the episode, Brahma questioned both as to who had destroyed Tripura. Each claimed responsibility, stating that the other was merely nominal. This misunderstanding led to a fierce battle between Shiva and Vishnu. In that battle, the Devas handed the bow that was later broken by Sri Rama to Shiva, while the bow carried by Parasu Rama was given to Vishnu. Both bows were equal in strength, and both deities fought with tremendous intensity, each seeking victory. Through this divine allegory, Valmiki subtly teaches that ego can cloud judgment even at the highest levels, a truth that remains universally relevant.

Eventually, the Devas and sages intervened, pacified both Shiva and Vishnu, and appealed to them to end their conflict. Though peace was restored, the Devas held the belief that Vishnu was superior in sustaining cosmic order. This belief, however, resulted in the displeasure of Rudra-Shiva. Consequently, Shiva entrusted his bow to Devarata, an ancestor of King Janaka. In a similar manner, Vishnu handed over his bow to Ruchika, the son of Sage Bhrigu, who in turn passed it on to his son Jamadagni, the father of Parasu Rama. This transmission of divine weapons across generations illustrates how power, when inherited without inner balance, can become a burden rather than a blessing.

While Jamadagni had renounced weapons and was immersed in penance, the cruel king Kartya Veeryaarjuna killed him mercilessly. On hearing of his father’s brutal death, Parasu Rama was consumed by intense rage and grief. In his fury, he undertook a terrible vow and annihilated the Kshatriya race repeatedly, traversing the earth many times. After subjugating the entire land, Parasu Rama performed a grand Vedic sacrifice and ultimately donated the conquered earth to Sage Kashyapa. This phase of Parasu Rama’s life stands as a cautionary tale for modern society that, justice pursued without restraint can transform into cycles of violence.

Parasu Rama further told Sri Rama that while he was peacefully engaged in penance on Mount Mahendra, he heard that Rama, endowed with extraordinary strength, had broken the Shiva Bow. Stirred by this news, he rushed to confront Rama, carrying the Vishnu Bow with him. He challenged Rama to uphold his Kshatriya honor and to string this bow just as he had done with the Shiva Bow, thereby proving his might. Parasu Rama’s words were sharp and provocative, igniting anger in Sri Rama. Here, pride seeks validation through confrontation, a mindset still prevalent in competitive modern environments.

Responding firmly yet respectfully, Sri Rama told Parasu Rama that he was well aware of his history and acknowledged his valorous deeds in avenging his father. However, Rama objected to being belittled as weak or incapable, stating that such an insult to Kshatriya dignity was unacceptable. He declared that Parasu Rama had failed to perceive his true nature and that he would now demonstrate his strength and composure. Saying so, Sri Rama calmly took the Vishnu Bow from Parasu Rama’s hands, along with the arrow already fixed upon it. Rama’s response exemplifies restrained strength that, teaching today’s readers that dignity is best defended through calm confidence rather than impulsive aggression.

Holding the Vishnu Bow firmly with the arrow strung upon it, Sri Rama addressed Parasu Rama with composed authority. He stated that although Parasu Rama was a Brahmin by birth, he had arrived wielding weapons and thus, according to the sacred codes, was liable to be punished. Nevertheless, since Parasu Rama was closely related to his revered teacher Sage Vishvamitra, Rama chose not to release the arrow to kill him. Instead, he declared that the divine arrow of Vishnu could not be allowed to go waste and must fulfil its destined purpose. This moment highlights Rama’s unwavering adherence to dharma, where justice was balanced with compassion, a principle deeply relevant to modern ethical decision-making.

Sri Rama then gave Parasu Rama a choice. He asked him to decide whether the arrow should destroy his extraordinary powers of movement, his ability to traverse the worlds at the speed of thought, or the celestial realms and heavenly merits he had acquired through severe penance. Rama explained that one of these two had to be sacrificed, for the arrow was already empowered and could not be withdrawn without consequence. The choice presented here mirrors life’s moral crossroads, where one must consciously relinquish either power or privilege in order to progress spiritually.

Overwhelmed by the immense spiritual energy radiating from Sri Rama, Parasu Rama found himself completely drained. His courage, strength, and pride dissolved instantly. In a softened and submissive voice, he addressed Sri Rama as the Lord of Lords and the ruler of the three worlds. He acknowledged that Rama had stripped away the celestial domains he had earned through intense penance. Admitting his ignorance and arrogance, Parasu Rama confessed that he had gravely underestimated Rama’s true nature and begged for forgiveness. Here, ego gives way to enlightenment, a transformation that underscores Valmiki Ramayana’s enduring relevance as a guide to inner growth.

Parasu Rama then humbly requested Sri Rama to release the arrow in such a manner that his heavenly realms alone would be destroyed, allowing him to continue his penance-bound life without divine privileges. Accepting this plea, Sri Rama released the arrow from the Vishnu Bow, annihilating Parasu Rama’s celestial attainments exactly as requested. Rama’s action teaches that true power lies not in destruction, but in granting release with fairness and restraint. The Revelation of Rama’s Supremacy and the Dissolution of Parasu Rama’s Pride, thus, had been exceptionally narrated in the Valmiki Ramayana and was equally translated in Andhra Valmiki Ramayana.

Upon witnessing the loss of his heavenly domains, Parasu Rama circumambulated Sri Rama with reverence and departed for Mount Mahendra to resume his austerities. As soon as he left, the darkness that had enveloped the surroundings dissipated, and serenity returned. The assembled sages and Devas praised Sri Rama profusely. Rama then approached his father Dasharatha and informed him that Parasu Rama had departed peacefully. Reassured, Dasharatha ordered the army to resume its journey towards Ayodhya, and the royal procession moved forward. Symbolically, this marks the end of an age defined by vengeance and the dawn of an era guided by balance, compassion, and righteous authority.

Thus, this signaled the Joyous Return to Ayodhya and the Blossoming of Household Dharma. On receiving the news that King Dasharatha was returning to Ayodhya with his sons and newly wedded daughters-in-law, the citizens of Ayodhya were filled with delight. The entire city was decorated festively, the royal highways were sprinkled with water, strewn with colorful flowers, and adorned with magnificent banners. Trumpets and auspicious music echoed through the streets.

Amidst such a grand and heartfelt welcome, King Dasharatha, followed by his sons and daughters-in-law, entered the palace joyfully and ceremoniously. This collective celebration reflects a society where the happiness of the royal household was inseparably linked with the joy of its people, a reminder of the deep bond between leadership and public welfare. Dasharatha’s three queens, Kausalya, Sumitra, and Kaikeyi, were overjoyed to receive their daughters-in-law: Sita, Urmila, Mandavi, and Shrutakirti.

The new brides were welcomed with reverence by the women of the palace, adorned in white garments symbolic of purity and auspiciousness. They were guided to worship the household deities and sacred sanctums. Thereafter, the brides respectfully paid homage to the elders present and were led to their respective palace chambers along with their husbands. They happily lived together subsequently. These rituals, though ancient, echo even today in Indian households across the world, preserving continuity through tradition and shared cultural memory.

Rama, Lakshmana, Bharata, and Shatrughna devoted themselves to the welfare of the people and the kingdom. They assisted their father with dedication and moved freely among the citizens with humility and compassion. After some time had passed, Dasharatha informed Bharata that his maternal uncle, who had remained in Ayodhya following the wedding celebrations, wished to take him to the Kekaya kingdom. With his father’s consent, Bharata departed for his maternal home, accompanied by Shatrughna. This episode subtly prepares the narrative ground for future events, reminding readers that even seemingly ordinary family visits can have far-reaching consequences.

Rama, Sita, and Lakshmana remained in Ayodhya, constantly bringing joy and satisfaction to Dasharatha through their obedience and affection. In accordance with his father’s directives, Rama undertook numerous welfare activities that benefited all sections of society, thereby earning universal admiration. Rama, who resided fully in Sita’s heart and in whom she found her entire world, spent many seasons with her in mutual happiness. Sita, in turn, became deeply beloved of Rama and was accepted wholeheartedly by King Dasharatha. Rama’s public responsibility and private harmony illustrate an ideal balance, one that continues to inspire modern individuals navigating career, family, and ethical living.

Rama’s love for Sita grew manifold, enhanced by her innate virtues of wisdom, grace, and compassion. As an ideal husband, Rama etched himself deeply into Sita’s heart, and the two shared an unspoken communion of thoughts, understanding each other effortlessly. Sita appeared as the embodiment of Goddess Lakshmi, divine prosperity personified. Born in Mithila as the daughter of King Janaka, her natural nobility and inner radiance delighted Rama completely. Together, Rama and Sita shone like Vishnu and Lakshmi united, illuminating Ayodhya with their harmonious presence. Their relationship transcends romance, presenting instead a model of mutual respect and emotional attunement, the qualities essential for enduring partnerships even today.

Andhra Valmiki Vavilikolanu Subbarao in his Translation into Telugu, the Sanskrit Valmiki Ramayana concluded this with an intellectual commentary as detailed below:

Sita Devi, who was verily the manifest Lakshmi and whose beauty rivalled that of celestial maidens, understood her husband’s heart even more deeply than he understood hers. Before a thought fully formed in Sita’s heart, it was Sri Rama who perceived it. Likewise, even before Rama expressed a desire, Sita intuitively grasped it. This profound emotional attunement reflected an ideal of companionship rooted not in words, but in silent empathy, an ideal that modern relationships continue to seek.

Sri Ramachandra, the illustrious son of King Dasharatha, though a prince, was widely known as a great Yogi, a supreme knower, and a liberated soul even while living. Such a Rama found complete fulfilment in Sita, the daughter of the noble King Janaka, who delighted him even more than himself. United in embrace, they experienced perfect oneness, reflecting the eternal union of Vishnu with Lakshmi, the sister of the Moon, shining together in divine affection. Here, Valmiki subtly reminds readers that spiritual greatness does not deny emotional fulfilment, rather, it sanctifies it.

When it was said that Sri Sita and Rama enjoyed all happiness in Ayodhya, the statement carries deep meaning. It revealed their mutual intimacy, harmony, and the divine context of their incarnation. In the expression that ‘Rama delighted in Sita,’ the emphasis was on Rama as the experience of joy, indicating that Sita’s presence alone constituted happiness, and her absence would be sorrowful. The term Kurimi (mutual harmony) was used to describe their bond, not desire, but balanced affection and unity. Their happiness unfolded across seasons, not counted in years, indicating a life lived in accordance with the rhythms of nature.

This teaches that fulfilment lies not in duration, but in depth of shared experience.

One may wonder how Sita could intuit Rama’s wishes even before he expressed them. This ability arose from her origins, that, she was the daughter of Janaka, the great yogi-king of Mithila, shaped by noble lineage, divine wisdom, and innate spiritual brilliance. Moreover, as she was none other than Lakshmi herself, such intuitive clarity was natural to her being. Valmiki here affirms that wisdom is cultivated through lineage, environment, discipline, and inner purity, the values timeless in relevance.

The comparison of Sita-Rama with Lakshmi-Narayana is also found in the Padma Purana. What is described here is divine companionship, not physical desire. There is no reference anywhere to worldly passion. For divine beings, such impulses do not arise. Sita herself later states that she was merely six years old at the time of marriage. Hence, any notion of physical union is entirely inappropriate. The happiness described is purely spiritual, emotional, and divine. This clarification safeguards the sanctity of the narrative and helps contemporary readers distinguish between sacred symbolism and literal interpretation.

With this serene and profound depiction of Sita and Rama’s harmonious life in Ayodhya, Bala Kanda comes to a graceful close. The first Kanda has not merely narrated events, but it has shaped ideals. Rama stands revealed as the embodiment of dharma, restraint, courage, and compassion. Sita emerges as wisdom, grace, and intuitive strength personified. Together, they exemplify the sacred balance between spiritual depth and worldly responsibility. For modern Indian readers, especially those comfortable to read in English, whether in India or across the globe, this conclusion affirms that righteous living, emotional harmony, and social responsibility are not relics of the past, but enduring guides for meaningful life.

Thus ends Bala Kanda, preparing the reader for the unfolding of destiny in Ayodhya Kanda, where joy, duty, and sacrifice will be tested in profound ways.

(BALA KANDA – CONCLUSION)

>>>>> 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)}}

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