Glory and Description of the Holy Name of Lord Rama

15 June 2026

Glory and Description of the Holy Name of Lord Rama

Not only are we becoming acquainted with the Lord’s holy name, but also with His activities. Those divine activities are called līlā, and we are becoming familiar with them as well. Every living being in this world—all human beings, indeed all living entities—has the right to know the Lord’s name, form, qualities, pastimes, abode, and everything related to Him.

We all belong to Krishna. We all belong to Rama. Every living being belongs to Him, regardless of which country they may live in. However, some people may think, “No, we have nothing to do with that God. He is only the God of the Hindus.” What could be a greater sign of ignorance and lack of understanding than this?

Just as there is only one sun for all human beings, people in different countries may call it by different names—Sun, Surya, Martanda, Ravi, and many other names in Spanish, Chinese, Hebrew, and various other languages. The names are different, but the sun is one. Similarly, Lord Sri Rama, who appeared in the Surya dynasty, the Raghu dynasty, belongs to everyone. People may have given Him different names, but God is one.

We are once again becoming acquainted with the Lord—with Sri Rama, Sri Krishna, Lord Nrsimha, Lord Parasurama, and Sri Krishna Chaitanya Mahaprabhu. Such acquaintance becomes possible only when we hear about the Lord and engage in śravaṇa (hearing). If we do not hear, we cannot truly know Him. By merely seeing, one can understand only a little. We have already discussed this. If we wish to know more, then hearing is the proper process.

“Anāvṛttiḥ śabdāt”—the Vedānta-sūtra also declares this.

Anāvṛtti means the cessation of āvṛtti, that is, coming and going.

«Punarapi jananam punarapi maranam punarapi jananī jaṭhare śayanam
Iha saṁsāre bahu-dustāre kṛpayā’pāre pāhi Murāre.»

This repeated birth and repeated death is called āvṛtti. This cycle of coming and going—the cycle of birth and death—is another name for material existence (saṁsāra). Anāvṛtti means stopping this cycle. It means the end of coming and going.

“Punar janma na vidyate”—there is no more rebirth. This is what is called anāvṛtti: no repetition of birth and death.

How is such liberation (mukti) or devotion (bhakti) possible? The Vedānta-sūtra says, “Anāvṛttiḥ śabdāt”—through śabda, through transcendental sound. But not through ordinary sound, not through the worldly sounds of this material existence.

In fact, it is these worldly sounds that have become the cause of our bondage. We have become bound because of sound. Therefore, if we wish to become free from that bondage, we must once again make use of sound—but a different kind of sound, sound of a different quality.

The sounds of this material world bind us, whereas the sounds of the Lord’s abode are transcendental—śabda para-brahma, śabda-pramāṇa, śabda-yonitvāt. The Lord’s holy name is that transcendental sound. It is not material.

The names Rama and Krishna may appear to be composed of the same letters found in this world, yet the words “Rama” and “Krishna” are not material words.

Whose name is Krishna? Krishna’s name is Krishna.

Whose name is Rama? Rama’s name is Rama.

Rama does not belong to this material world, nor does Krishna.

The Lord certainly descends, as He Himself declares, “Sambhavāmi yuge yuge”—”I appear age after age.”

Yet the Lord does not belong to this world. He eternally resides in His own spiritual abode, and from there He descends into this world from time to time.

The Lord and His holy name belong to His own divine abode. They are transcendental and spiritual. This transcendental sound is Para-brahman itself; it is the Lord personally.

Therefore it is said:

«”Nāmāśraya kari’ yatane tumi, thākaha āpana kāje.”»

Let us take shelter of these holy names.

Simply by taking shelter of the holy name of Rama, we will attain Lord Rama. Such is the power of His holy name. And why should His name not possess such power? Because Rama’s name is none other than Rama Himself.

The holy name of Rama cannot be separated from Rama. Rama’s name is Rama Himself. Wherever we chant “Rama,” there Lord Rama manifests.

Similarly, wherever we hear the pastimes of Lord Rama or listen to the narrations of His divine activities, Lord Rama manifests there. Yesterday we were hearing about the qualities of Lord Rama. It was as though Narada Muni himself was speaking to us. Although he was speaking to Valmiki, we are the ones who are being benefited. We are receiving the fruits of their dialogue. That is why these scriptures were composed.

We have already heard descriptions of some of the Lord’s qualities. The Lord is never separate from His qualities. When we hear about His divine qualities, we naturally remember Lord Rama, and He manifests there. Merely by hearing about His qualities, His own qualities begin to enter our hearts, and we gradually become endowed with those same qualities.

There should be nothing surprising about this. Like father, like son. Our supreme father is Lord Sri Rama, and we are His children. His qualities are already within us. They are not absent; they are simply hidden, covered, and concealed.

By chanting the Lord’s holy name and by hearing, glorifying, and remembering His pastimes, some of His divine qualities gradually awaken and manifest within us. We become virtuous. We become people of good conduct and noble character.

Such human beings alone return to the Lord’s abode. They return to Ayodhya. They return to Goloka. They enter Vaikuntha. That is the true purpose of human life.

To know God—that is human life.

“Dharmo hi teṣām adhiko viśeṣaḥ.”

The only real difference between human beings and animals is dharma.

“Dharmeṇa hīnāḥ paśubhiḥ samānāḥ.”

A human being devoid of dharma is no different from an animal. Remove dharma from a human being—what remains? Only an animal remains.

“Janmanā jāyate śūdraḥ.”

By birth, people are born as śūdras. But when we embrace dharma, we become true human beings. By becoming devotees of Lord Rama and Lord Krishna, we become qualified to enter Their divine abode. Re-entering the Lord’s abode, entering His eternal pastimes, is the goal of our life.

We belong to God, and we also belong to God’s own land. Our true fatherland and motherland are Ayodhya, Saketa-dhama, and Goloka-dhama, because:

«Tvam eva mātā ca pitā tvam eva,
Tvam eva bandhuś ca sakhā tvam eva,
Tvam eva vidyā draviṇaṁ tvam eva,
Tvam eva sarvaṁ mama deva-deva.»

You alone are our mother. You alone are our father. Then what is our real fatherland?

On one hand we pray, “O Krishna, You alone are my mother. O Rama, You alone are my mother and father.” Yet on the other hand we say, “I am a Mauritian. I belong to Mauritius.”

But your real mother and father belong to that higher land—the supreme spiritual realm. That is where we truly belong. If Lord Rama is a resident of Ayodhya, then where do we belong? We too are residents of Ayodhya. We too belong to Ayodhya-dhama. We have simply forgotten.

Sometimes, after a discourse, when we are returning, we meet people who are intoxicated and cannot even find their own homes. They stop us and ask, “Can you please tell us where my house is?” We show them the way to their homes.

Just as a drunken person forgets the way to his own house because of intoxication, in the same way the intoxication of material illusion (māyā) has made us forget that we belong to Lord Rama, that we belong to His abode, and that His land is our true motherland and fatherland.

It is only by the Lord’s mercy that all of this has become possible. Had the Lord not descended into this world, where would we have heard these divine narrations? Had the pastimes not been composed in the Valmiki Ramayana, how could we have heard and remembered them?

Such is the Lord’s mercy. We forget Him, but He never forgets us. He remembered us. That is why He has brought us here, called us into His divine assembly, and is allowing us to hear these sacred narrations.

Using this as the medium, making the devotees of Bagochia His instruments, arranging the Bhagavata-katha and Rama-katha, making all the announcements, He has called both you and me here. He has seated me here to speak and has given all of you seats to listen. This microphone has come before us, and I am speaking through it. All of this is the Lord’s arrangement. It is His mercy.

Without His mercy, where would we ever receive such an opportunity?

Satsanga is very rare. It is the devotees here who have made this rare opportunity easily available to all of us.

Preparations for Lord Rama’s coronation were taking place in Ayodhya. It would have been nice to narrate everything briefly, but today is only the first day of the discourse. Should we begin from the very beginning? Tomorrow will be the second day. Will you all come the day after tomorrow as well? Perhaps you are already counting the days until the program ends. We have only today and tomorrow with us. Therefore, tomorrow, according to our capacity, our strength, and our understanding, we shall remember some of the Lord’s pastimes, and along with them we shall also try to understand some of the philosophical principles and truths connected with those pastimes.

However, Lord Rama’s coronation did not take place. Queen Kaikeyi remembered the two boons that King Dasaratha had granted her. She asked for those boons: by one boon, Rama was to go into exile in the forest, and by the other, Bharata was to become king. Lord Rama did not want the promise given by Dasaratha to become false. Therefore, He willingly prepared Himself for exile.

He removed the royal garments of a prince, set aside His crown, and dressed Himself in bark garments like a forest dweller.

Only Rama had been ordered to go into exile. Kaikeyi had not mentioned anyone else. Yet Sita also prepared to accompany Him, and so did Lakshmana. Even Mother Kausalya wished to go. Not only that, when Lord Rama was departing, all the residents of Ayodhya were ready to accompany Him.

Even the stationary living beings there—the creepers and the trees—considered themselves unfortunate. They seemed to think, “Look how fortunate these human beings are! Wherever Lord Rama goes, they are able to go with Him. If only we too had been born as human beings, we could have accompanied Lord Rama. But we are unfortunate. We cannot even move from where we stand.”

This is how, in our imagination, even the trees were thinking. Such was the love of the entire city of Ayodhya for Lord Rama. The whole of Ayodhya was deeply attached to Him.

Lord Rama was not supposed to go on foot. King Dasaratha made special arrangements and provided Him with a chariot. In fact, Dasaratha wanted the army to accompany Him and even wanted the royal treasury to be sent with Him. But Kaikeyi firmly refused. She would not allow it.

Thus, the chariot was allowed to go. Lord Rama, Sita, and Lakshmana were seated upon it, while all the residents followed behind.

For the people of Ayodhya, Lord Rama was their very life. Their beloved Lord was leaving, and they felt, “Wherever our very life goes, we too shall go.”

Lord Rama allowed them to accompany Him that day. At night, everyone rested on the banks of the Tamasa River. But while everyone was fast asleep, Lord Rama had no thought of sleeping or resting. When all the people had fallen into deep sleep, He instructed the charioteer, Sumantra, to prepare the chariot and move forward. Rama, Sita, and Lakshmana then quietly departed.

When the residents of Ayodhya awoke the next morning, Lord Rama was no longer there. It was as though life itself had departed from them.

They noticed the marks of the chariot wheels leading toward Ayodhya. For some distance, the chariot had indeed been driven in the direction of Ayodhya before turning around and proceeding in another direction. At first, the people thought, “Ah! Lord Rama has returned to Ayodhya!” They rushed back toward the city, but by then Lord Rama had already gone in a different direction.

He arrived at the banks of Mother Ganga. All glories to Mother Ganga!

The sacred Ganga flowed before Him, and that night Lord Rama, Sita, and Lakshmana stayed on her banks.

That region belonged to King Guha, who was already acquainted with Lord Rama. They had been friends for a long time. As soon as Guha heard that Lord Rama had arrived, he came with many of his ministers to welcome Him.

He brought many kinds of food preparations, delicious cooked dishes, and comfortable beds. Since it was the place where the Lord would stay for the night, Guha wished that Lord Rama would come to his capital and remain there. If that was not possible, then at least he hoped the Lord would accept the food prepared in his home and take some rest.

But Lord Rama had not gone to the forest in search of a five-star hotel. He had gone to live as a forest dweller.

He said, “No, please take these beds back. We do not need them. As for the cooked food, perhaps the horses pulling our chariot can eat it. Please feed them. We shall not eat it. If you have fruits or forest roots, then please give us those.”

King Guha made those arrangements accordingly. He was the king of the Nishada community, whose people ferried travelers across the river by boat. It was the great fortune of the boatman to serve the Lord.

King Guha then said, “Lord Rama, in one sense your occupation and mine are the same. We perform the same kind of service.”

When Lakshmana heard this, he became very angry and said, “How can you say that your work and Lord Rama’s work are the same? Are you trying to bring Lord Rama down to your own level? Are you considering Him to be ordinary?”

Then he explains, “Just as the Lord ferries people across the ocean of material existence and takes them to His eternal abode, in the same way I also ferry people across the river by seating them in my boat and taking them from one bank to the other.”

Then Lakshmana understood a little and said, “Yes, yes. Just as you take travelers across this river, Lord Rama takes the living beings across the ocean of material existence and carries them to His eternal abode.”

When Lord Rama came into the association of Mother Ganga, He observed a fast that day. The Lord drank only the sacred water of the Ganga.
When the boat reached the middle of the river, Mother Sita touched the waters of the Ganga. With folded hands, she worshipped Mother Ganga using Ganga water itself. Devotees offer Ganga water back to Mother Ganga—Tera Tujhko Arpan (“What is Yours is offered back to You”).

Silently, within her heart, Mother Sita prayed, “O Mother Ganga, please be merciful. Kindly protect all of us and bring my husband safely back to Ayodhya after the completion of these fourteen years. Please keep Him under Your divine protection.”

In this way, Mother Sita offered her heartfelt prayers at the lotus feet of Mother Ganga.
Thereafter, the Lord proceeded to Prayagraj. This is the sacred Triveni Sangam—the confluence of three of the seven holy rivers: Ganga, Yamuna, and Saraswati, among the seven sacred rivers of
India—Ganga, Yamuna, Saraswati, Kaveri, Sindhu, Narmada, and Godavari.

The Lord then arrived at the āśrama of Sage Bharadwaja. A message was sent informing the sage that Lord Rama, Lakshmana, and Sita had arrived.
After sending the message, they waited outside. Until permission was granted, Lord Rama did not enter the āśrama. Such was the humility of Lord Rama. He always showed the greatest respect and honor to saints and sages.

When permission was finally granted, He entered. Upon seeing Sage Bharadwaja, the Lord offered full prostrated obeisances (daṇḍavat praṇāma). He then sat at the sage’s feet and accepted his association.

Sage Bharadwaja lovingly requested, “Please stay here in my āśrama for all fourteen years. I and all my disciples would be delighted to serve You. You will face no inconvenience here. Kindly remain here.”

Lord Rama replied, “Ayodhya is not very far from here. If I stay at this place, many people from Ayodhya will begin coming here frequently. I wish to spend My exile in solitude, living like a forest-dweller. Can you please suggest a secluded place where I may reside like a true vanavāsī?”

After thinking for a while, Sage Bharadwaja said, “Yes, I know such a place. Please go to Chitrakoot. It is not far from here.”
He then began describing the beauty of Chitrakoot—the splendor of its forests, its beautiful trees, the sacred Mandakini River flowing gracefully, the cool and fragrant breeze, the melodious songs of birds, and the fragrant flowers blooming everywhere. He described the place just as he had seen it before.

As Lord Rama listened to Sage Bharadwaja’s description of Chitrakoot, He thought within Himself, “Yes, this is indeed the kind of place where I would like to live.”
Thus, they departed for Chitrakoot.

As Lord Rama, Lakshmana, and Mother Sita were traveling toward Chitrakoot, they came to the āśrama of Sage Vālmīki. They respectfully offered their obeisances to him.
Lord Rama asked him, “Where in Chitrakoot may I reside? Do you have any suggestion? Can you recommend a suitable place where I may live?”

Sage Vālmīki replied, “My Lord, first tell me where You do not reside. Do you understand what kind of question this is? You are asking me where You should live? Where can Lord Rama live?”
Then Sage Vālmīki continued, “First tell me where You are not present. Then I shall tell You to live there. But the truth is that there is no place where You are absent. You are present everywhere, O Lord. Yet, since You have asked me, I pray that You reside in the hearts of Your devotees. Please make Your abode within the hearts of those who love You.”

Such was the heartfelt prayer and humble request of Sage Vālmīki.
Jai Shri Ram.

From there, Lord Rama proceeded onward. As He entered Chitrakoot, He was greatly delighted by the beauty of the forest.
Some time ago, we also had the opportunity to visit Chitrakoot. In fact, we have visited all these holy places. You have also been to Ayodhya, haven’t you? Has anyone among you been to Ayodhya? Has anyone gone there? Why not? What is the matter? After all, you are all devotees of Lord Rama.

We too have visited Ayodhya. One naturally visits Prayagraj as well. We also went to Chitrakoot and to the āśrama of Sage Vālmīki.

When we visited Chitrakoot, we saw a cave there. We heard that it was a very vast and beautiful cave with an enormous area inside a mountain. It is said that the demigods had constructed this cave. When they came to know that Lord Rama was arriving, they prepared this cave as His residence in Chitrakoot.

However, Lord Rama did not choose to live there. Instead, He built a simple leaf hut (parṇa-kuṭī) and resided in the forest. It was here that He spent most of His time during the fourteen years of exile, living just like an ordinary forest-dweller.

During all fourteen years of His exile, the Lord never ate cooked food. He did not wear stitched garments made by a tailor. He did not reside in any apartment, bungalow, palace, or building made of cement and concrete. Throughout His exile, He lived the life of a true forest ascetic.

When we visited that place, we saw Ram Ghat. There is also a Sita Ghat. At one of these ghats, Lord Rama and Lakshmana used to bathe on the banks of the sacred Mandakini River.
Even today, when we visited Mandakini a few years ago, its waters were remarkably pure. We have seen many rivers across India, as we regularly undertake pilgrimages on foot throughout the country. But when we beheld Mother Mandakini in Chitrakoot, her waters were so crystal clear that we could easily see numerous fish swimming gracefully even in the deeper parts of the river. The entire scene was breathtaking.

While Lord Rama was residing in Chitrakoot, Bharata came there to meet Him. From a distance, Lakshmana saw Bharata approaching with an army. He immediately ran to Lord Rama and said,
“Let us get ready, Rama! Bharata has come with an army. We will have to fight a battle.”

Lord Rama then patiently calmed Lakshmana and explained the true intention behind Bharata’s arrival.”No, no, that is not possible. It is impossible that Bharata would wage war against us.”
In fact, not only Bharata, but Shatrughna, all the queens, and many citizens of Ayodhya had also come with him. There, in Chitrakoot, took place the beautiful meeting of Rama and Bharata.
When we visited Chitrakoot, we saw the very place where this meeting is believed to have occurred.

As the two brothers embraced one another, it is said that even the stones melted under the intensity of their love and devotion. On those melted stones, the footprints of Lord Rama, Bharata, Lakshmana, and several others are still shown today. Those are known as the melted stones.

“Paśu-pākhī drume pāṣāṇa vidare, śuni yāra guṇa-gāthā.”

A similar statement is also spoken in connection with Śrī Chaitanya Mahaprabhu: “Paśu-pākhī drume pāṣāṇa vidare, śuni yāra guṇa-gāthā” —hearing the glories of the Lord causes even animals, birds, trees, and stones to melt.

By hearing and chanting the glories of Lord Rama, even stones melt.

Yet our hearts can be harder than stone. In fact, they should not be so. Stones melt, but our hearts often do not. We are stone-hearted, as they say.
We saw that sacred place where the meeting took place.

Bharata repeatedly offered his heartfelt prayers. He touched Lord Rama’s feet and offered full prostrated obeisances.
Then he pleaded, “Please return now. Please come back and take charge of the kingdom.”

Everyone had also brought the sorrowful news that King Dasharatha was no longer alive. He had passed away. The rites connected with the immersion of his ashes and the remaining funeral ceremonies were to be performed, and Lord Rama also had a role in those rites. All of this was taking place.

However, Lord Rama was firm in His resolve. He was eka-vachanī—one who never breaks His word. Until the full fourteen years of exile were completed, there was no question of Lord Rama returning to Ayodhya.

Then Bharata accepted the wooden sandals (pādukās) of Lord Rama.

He said, “If You will not return, then please give me Your sandals. If not You Yourself, then let me have the symbols of Your lotus feet.”
“I shall place Your sandals upon the royal throne and rule the kingdom only as Your representative.”
“And remember this—when the fourteen years are completed, You must return immediately.”

“If You remain away from Ayodhya even for a single moment beyond those fourteen years, then know that Bharata will never again be seen by You.”
Having spoken these words, Bharata returned to Ayodhya. However, he did not enter the city itself. Instead, he stayed at a place called Nandigrama, situated on the outskirts of Ayodhya near its entrance. He lived there for the entire fourteen years, patiently waiting for the day when Lord Rama would return.

After this, Lord Rama continued His journey toward Daṇḍakāraṇya.

Śrī Rāma! Jaya Śrī Rāma!

Ayodhyā-vāsī Rām, Rām, Rām, Daśaratha-nandana Rām.

Yesterday we were singing this bhajan.
Yesterday, however, the MBC producer said that the audience should not sing along, so it was not sung then.
But today we shall sing it.

Ayodhyā-vāsī Rām, Rām, Rām, Daśaratha-nandana Rām.

Do you understand the meaning of Daśaratha-nandana? Just as we say Yaśodā-nandana or Nanda-nandana for Lord Krishna, Daśaratha-nandana means “the beloved son of King Dasharatha”—Lord Shri Rama.

Patita-pāvana, Jānakī-jīvana, Sītā-mohana.

“The purifier of the fallen, the very life of Janaki (Sita), and He who enchants Mother Sita.” Lord Rama is Patita-pāvana—the purifier and deliverer of the fallen. Lord Rama is widely renowned as the one who uplifts those who have fallen from the path of righteousness. He is Patita-pāvana.

Jānakī-jīvana—He is the very life of Janaki. And whose life is He? He is the life of Janaki. Since she is the daughter of King Janaka, she is called Janaki. She is the daughter of King Janaka, and Lord Rama is her very life. Without Him, Mother Janaki cannot live. Lord Rama is the life and soul of Janaki.

Sītā-mohana Rāma—He who enchants Mother Sita; He who captivates her heart; the all-attractive Lord who fills Sita’s heart with divine love.
Please chant:

All glories to Lord Shri Ramachandra!
All glories to Shri Ramachandra, the resident of Ayodhya!
Victory to Shri Ramachandra, the beloved son of King Dasharatha!
All glories to Shri Sita-Rama, Lakshmana, and Hanuman!
All glories to the festival of Rama Navami!
Nitai Gaura Premanande! Hari Haribol!

“Āyur harati vai puṁsām udyann astaṁ ca yann asau…”
For those who do not spend their time in the service of the Lord, the rising and setting of the sun steadily takes away their lifespan. Their life is reduced day by day, and they move ever closer toward death. Death waits with its mouth open.

But “uttama-śloka-vārtayā”—those who engage in hearing the glories of the Supreme Lord, such as the narrations of Lord Rama, are different.

Lord Rama belongs to the Solar Dynasty (Sūryavaṁśa). For those who speak and hear His divine pastimes—the speakers and the listeners—the influence of time, symbolized by the rising and setting of the sun, no longer has the same effect.

Let the sun rise. Let the sun set.

Those who sincerely hear the sacred narrations of Lord Rama transcend the cycle governed by time. Their lives are not simply being diminished by the passing of days. The influence of time cannot overpower those who are deeply absorbed in the pastimes of Lord Rama and Lord Krishna.

Lord Rama then continued His journey.
Ayodhya is situated in northern India. You know India, don’t you? Not Bharata, the brother of Lord Rama—but another King Bharata, after whom this country came to be known as Bhārata (India).

The northern region of that land is today known as Uttar Pradesh, and Ayodhya is situated there in northern India.

As Lord Rama began His exile in the forest, He traveled from the north toward the south.

Before the exile, He had gone to Janakpur, the land of Mithila.

During the exile, after crossing the Ganga, He reached Prayagraj, then Chitrakoot. From there, He would enter the great forest of Daṇḍakāraṇya, where He stayed for some time.
After that, He would travel toward the south-west, in the direction of Godavari and Pañchavaṭī, and from there, He would continue even farther south.

In the Dandakaranya forest lies Ramtek. From there, Lord Rama traveled toward the southwest to the Godavari region, where Panchavati is located. After that, He went to Kishkindha.
If you know the geography of India, Kishkindha is believed to be in the region near the border of Maharashtra and Karnataka. Pampa Sarovar is also located there. At Kishkindha, Lord Rama met Sugriva.

From there, He continued further south and then turned toward the southeast, reaching Rameshwaram, which is one of the four sacred Char Dham pilgrimage sites. From Rameshwaram, a bridge (Setubandha) was built to cross the sea to Sri Lanka.

There, Lord Rama met Ravana—not to embrace him, but to defeat him. Lord Rama killed Ravana and rescued Sita.

While going into exile, Lord Rama traveled on foot from Ayodhya all the way to Lanka, moving southward. But on the return journey, He did not walk back. He returned in the Pushpaka Vimana, the celestial airplane.

After traveling south during His exile, He came back north to Ayodhya. He returned at the time of Deepavali.

When did He return? During Deepavali! And what do people do then? Many children immediately think of fireworks. But the real meaning of Deepavali is Deepa-vali—a row of beautiful lamps celebrating the Lord’s return. There are so many lamps here—more than a thousand small electric lights. On Deepavali, we wear new clothes and distribute sweets. Even today, we do all these things, but many of us don’t know why we celebrate.

Long ago, about 9 lakh years ago, Lord Rama returned to Ayodhya after His victory. He achieved victory on Vijayadashami, and when He came back to Ayodhya, the residents were filled with immense joy and happiness.

They celebrated the occasion by lighting lamps, distributing sweets, embracing one another, and expressing their joy. Lord Rama was staying at Chitrakoot. From Chitrakoot, He then traveled south toward the Dandakaranya forest. The region that includes present-day Madhya Pradesh, Maharashtra, Andhra Pradesh, and parts of central India was known as Dandakaranya.
Lord Rama entered Dandakaranya. You may have already heard the name Nagpur several times. Nagpur is located near the center of India’s map. About 40 km from Nagpur is a hill called Ramtek, where Lord Rama stayed.

Many sages and saints lived in this region. The ashram of Sage Agastya was also there.

Even today, when we visit this place, we can experience its peace and the beauty of its forests. There is still a temple of Lord Rama, Sita, and Lakshmana. However, Rama and Sita are together in one temple on the same altar, while directly opposite is another temple dedicated only to Lakshmana.

The temple priests explained the reason for this. When Lord Rama, Sita, and Lakshmana traveled through the forest, Lakshmana always walked in front, Sita walked in the middle, and Lord Rama walked behind them. The temples were built in the same arrangement to represent how they traveled. First, there is the temple of Lord Lakshmana. Take darshan of Lord Lakshmana there. You know that Lakshmana is also the Supreme Lord, just like Bharata and Shatrughna.They are all Vishnu-tattva. When Śukadeva Goswami was speaking to Maharaja Parikshit,

‘ tasyāpi bhagavān eṣa
sākṣād brahmamayo hariḥ
aṁśāṁśena caturdhāgāt
putratvaṁ prārthitaḥ suraiḥ
rāma-lakṣmaṇa-bharata-
śatrughnā iti saṁjñayā ‘

he explains that all four brothers are the Supreme Lord.

However, Hanuman is not the Supreme Lord. But we often do the opposite—we consider those who are actually the Supreme Lord to be ordinary human beings, while we simply remember Hanuman as “Rama’s devotee.”

Hanuman is the perfect example of dāsya-bhakti, which means serving the Lord as His servant. Among the nine processes of devotional service (Navadha Bhakti) are:

Śravaṇam (hearing)
Kīrtanam (chanting)
Smaraṇam (remembering)
Pāda-sevanam (serving the Lord’s lotus feet)
Arcanam (worship)
Vandanam (offering prayers)
Dāsyam (serving the Lord as His servant)
Sakhyam (friendship with the Lord)
Ātma-nivedanam (complete self-surrender)

The Lord can be worshipped through any of these nine processes. Hanuman is the ideal example of dāsyam, loving service to the Lord.
Each process of devotion has a great devotee associated with it. For example:

Śravaṇam – Maharaja Parikshit
Kīrtanam – Śukadeva Goswami
Pāda-sevanam – Goddess Lakshmi
Sakhyam – Arjuna
Ātma-nivedanam – Bali Maharaj

Dāsyam – Hanuman As soon as we speak of dāsya-bhakti (devotional service), one name stands at the very top of the list in the entire universe—Hanuman.
Hanuman certainly used many mystical powers (siddhis) in the service of the Lord, such as aṇimā, laghimā, and the other eight yogic perfections. Yogis who possess these siddhis sometimes perform amazing miracles. People often say, “Miracles bring respect.” When ordinary people witness extraordinary acts that they cannot perform, they naturally think, “This must be a very special personality.”

Because of this, many people even start claiming to be God. In India, there have been many such self-proclaimed “gods,” especially in places like Bengal.
Hanuman, however, was not God. He was a perfect devotee and a master of mystic powers. He could become very small, very light, very large, and even travel through the sky. Carrying Lord Rama and Lakshmana on his shoulders was not an ordinary feat.

Yet these extraordinary abilities did not make Hanuman God. They simply showed that he was using his mystic powers only for one purpose—to lovingly serve and please Lord Rama. When Hanuman had to go to Lanka, he traveled through the air. Just as today flights go from Tamil Nadu to Sri Lanka, Hanuman flew across the ocean. But when Lord Rama had to go to Lanka, He walked instead of flying. Hanuman could fly because Lord Rama had given him that power, and he used it only in the service of the Lord.

So we should understand who they really are—who Lord Rama is, who His three brothers are, and who Hanuman is.

On the way, Lord Rama worshipped Lord Shiva at Rameswaram and offered flowers. It was as if He prayed, “O Lord Shiva, I am going to kill your devotee Ravana. Please forgive me, because I have to do it. Ravana has committed very great offenses.”

By offering flowers to Lord Shiva, Lord Rama was not teaching that Lord Shiva is greater than Him or that Rama is Shiva’s servant. Sometimes people get confused about this. Lord Shiva is also a Vaishnava. The scriptures say, “Vaishnavānām yathā Śambhuḥ”—among all Vaishnavas, Lord Shiva is the greatest. Lord Rama is Lord Vishnu Himself. Lord Shiva has a unique and exalted position as Shiva-tattva.

When it comes to worship, Lord Shiva is always engaged in the worship of Lord Rama (the Supreme Lord). The verse “yaṁ brahmā varuṇendra-rudra-marutaḥ stunvanti divyaiḥ stavaiḥ…” explains that Brahma, Varuna, Indra, Rudra (Shiva), the Maruts, and all the demigods glorify the Supreme Lord with divine prayers. All the 33 crore demigods offer their prayers to Lord Rama, who is their worshipable Lord.

Think of it this way: if the Prime Minister offers respect or a garland to someone, does that make the other person greater than the Prime Minister? Of course not. It simply shows the Prime Minister’s greatness, humility, and respect for others. Similarly, when Lord Rama honors Lord Shiva, it does not make Lord Rama any less supreme. Instead, it reveals His magnanimity and increases our appreciation of His greatness. There are many misunderstandings about these topics. We regularly hear Ram Katha but we often do not understand the deeper spiritual principles (siddhānta).

In the Bhagavad Gita, the Lord clearly says, “janma karma ca me divyam evaṁ yo vetti tattvataḥ”

The pastimes of Lord Rama and Lord Krishna are completely transcendental. To truly understand them, we must understand the truth about the Lord—His birth, His pastimes, His personality, His relationships with others, and His supreme position.

When we understand these truths as they are, then the Lord’s promise applies: “tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna”, after giving up this body, such a person does not take birth again in this material world but returns to the Lord’s eternal abode.

Therefore, we should see everything through the eyes of the scriptures (śāstra-cakṣu). We must understand who the Supreme Lord is according to the scriptures. The Śrīmad Bhāgavatam is the standard authority and evidence. The Bhagavad Gita also says that the scriptures are the final authority. One who rejects or ignores the scriptures cannot attain perfection. The Bhagavad Gita, Śrīmad Bhāgavatam, and Rāmāyaṇa are all authoritative scriptures. They contain the essential conclusions and eternal spiritual truths.

As Lord Rama entered the Dandakaranya forest, He came to the place where Lakshmana’s temple stands today. As we have been saying, Lakshmana is also the Supreme Lord. This is not merely our opinion. Whether we accept it or not does not change the truth. The Lord is always the Lord. The sun exists. If a blind person says, “There is no sun,” does that mean the sun stops existing? Of course not.

At Ramtek, there is a beautiful arrangement. In the front is the temple of Lakshman, and behind it are the temples of Lord Rama and Sita.
There are many monkeys there. If you ever visit, be careful. If you are carrying a bag, they may grab it, open it, and happily eat bananas or other food. They are not afraid of people. They may even take your glasses! But if you offer them a banana, they will often return your glasses in exchange.

These monkeys are very clever and well-trained. Sometimes they take just one of your shoes. After all, where can you go with only one shoe? When you give them something to eat, they return the shoe.

The monkeys there are quite large, and they remind visitors that this is the sacred land where Lord Rama performed His pastimes.

It is a vast and beautiful place with many sages and saints, ponds where the sages bathed, hills, and forests.

Sage Śarabhaṅga Muni was also there. When he had the darśana of Lord Rama, he thought, “Now is the time to take full advantage of this blessed opportunity.” Lord Shri Ram Himself came to this place. Therefore, if we remember Lord Ram at the time of death, we will return to His divine abode

“yaṁ yaṁ vāpi smaran bhāvaṁ
tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ”

whatever one remembers at the time of death, that destination one attains.

One person kept thinking about Coca-Cola. Some of our devotees had gone to Haridwar some time ago. They saw many coca cola was being distributed for free. Our devotees asked, “What is the reason for this?” The people distributing the Coca-Cola said, “Our father passed away. As he was taking his last breath, although he was a devotee of Lord Shiva, we called out, ‘Daddy, Daddy, say “Bhola”!’ But he kept saying, ‘Coca-Cola… Coca-Cola.'” They said, “No, Daddy! Only a few moments are left. Please say Bhola.”

But he replied, “My sons… Coca-Cola.” There was one more chance. His sons earnestly requested him once again with folded hands, they said, “Daddy, please! Please say ‘Bhola’.” They spoke into his ear, “Father, please say Bhola.”

But once again, their father said, “Coca-Cola.” All the sons gathered together and thought, “Our father’s last wish was Coca-Cola.” So they went to Haridwar and distributed Coca-Cola on the banks of the Ganges. He must have gone to the Coca-Cola planet

But the sage Sarvanga, who lived in the sacred region of Ramtek, had a much greater idea. He thought, “Lord Rama Himself has arrived here.”
He gathered a large pile of firewood for his final rites and prayed to the Lord, “My dear Lord, I want to leave this body while having Your darshan. Please stay here for a few moments. Your presence at this time is most precious to me. The Lord stayed there for a few moments. In His presence, Sage Sarvanga lit the funeral fire and entered it. His body was reduced to ashes, but because he had the Lord’s darshan and remembered Him at the final moment, his soul attained its eternal spiritual form.

Sarvanga attained that spiritual form and returned to the Lord’s abode in a four-armed form, while beholding Lord Rama.
The body was completely burned. In just three seconds, even the hair is reduced to ashes—no matter what hairstyle someone has, even a “Devnand style.” Within three seconds, the hair turns to ashes.

This body is made of earth and eventually returns to dust. But we are not this body. “Tad apy adhruvam arthadam” Although this body is temporary and perishable. ‘Arthadam’, human life is deeply meaningful because we are not the body—we are the eternal soul.

As the Bhagavad-gītā explains, “Nainaṁ dahati pāvakaḥ”—fire cannot burn the soul, nor can any weapon cut it. The real self is the eternal soul.

Sarvanga Muni understood this truth. He did not identify himself with the body. He offered his body into the fire, but he remained absorbed in remembering the Supreme Lord. Through a lifetime of intense austerity and spiritual practice, he became fully purified. At the end of his life, he received the rare blessing of seeing Lord Rama, and thus fulfilled the principle of “Ante Nārāyaṇa-smṛtiḥ”—remembering the Supreme Lord at the final moment. “Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram, taṁ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ.”

In this way, in the divine presence of Lord Rama, Sarvanga Muni gave up his body and attained the eternal destination.

After meeting Sage Agastya, Lord Rama continued His journey through the forest. Sage Agastya was one of the greatest sages of that region.
At that time, two powerful demon brothers named Vatapi and Ilvala lived there. They had a very cruel way of killing sages.

They would invite saintly people to their hermitage, saying,
“Please come! A grand feast has been prepared for you.”

The innocent sages accepted the invitation, thinking it was an act of hospitality.

One of the demon brothers would transform himself into a goat (or ram). The other brother would kill him, cook his flesh, and serve it as food to the visiting sages.
After the sages had eaten, the brother who remained outside would loudly call,
“Vatapi! Come out!”

Because of his mystical powers, Vatapi would come out by tearing open the stomachs of the sages. In this way, all the sages died, and the two demons continued this terrible crime for a long time.
One day, Sage Agastya also came to their hermitage.

He ate the meal just like the other guests.
As usual, Ilvala called out,
“Vatapi! Come out!”
But this time nothing happened.
Sage Agastya smiled and said,
“Vatapi has already been digested.”
By his spiritual power, Sage Agastya had completely digested the demon before he could come out.
From that day onward, the evil business of the two demon brothers came to an end.
______________
Lord Rama then moved further into the Dandaka Forest.
There, He made a solemn vow:
“I will destroy all the demons who are troubling the sages and innocent people on this earth.”
Many powerful demons, whose leader was Ravana, would eventually be destroyed by Lord Rama.
As Lord Rama, Mother Sita, and Lakshmana continued their journey, they reached the banks of the sacred Godavari River.
This place is known as Panchavati, meaning “the place of five banyan trees.” Even today, these five sacred trees are believed to exist there.
Lord Rama built a simple forest cottage (Parna-kuti) at Panchavati, and the three of them began living peacefully there.
The Godavari River is often called the Ganga of South India because of its holiness and beauty.
______________
Before reaching Panchavati, they saw a huge bird.
At first, Rama and Lakshmana thought it might be a demon.
But the bird introduced himself as Jatayu.
Jatayu explained that he was a close friend of King Dasharatha, Lord Rama’s father. He also described his noble family lineage.
Then Jatayu humbly said,
“Whenever you both leave the cottage, I will protect Mother Sita.”
Although Jatayu was very old, Lord Rama happily accepted his offer.
______________
Soon after, another important character appeared—Surpanakha.
She was the sister of Ravana.
Her name means “one with large fingernails shaped like winnowing baskets.”
When she saw Lord Rama’s extraordinary beauty, she became attracted to Him.
She proposed marriage to Rama.
Lord Rama smiled and replied,
“I am already married. My wife Sita is with Me. But My younger brother Lakshmana is unmarried. You may speak with him.”
When Surpanakha approached Lakshmana, he also refused her.
Feeling insulted and angry, she decided to attack Mother Sita.
Lakshmana could not tolerate this.
To protect Sita, he cut off Surpanakha’s nose and ears with his sword.
It is said that the place where her nose fell later became known as Nasik (Nashik).
Even today, Nashik, situated on the banks of the Godavari River, is one of the four sacred places where the Kumbh Mela is celebrated every twelve years.
______________
Surpanakha ran to her brothers Khara and Dushana and complained about what had happened.
They became furious and attacked Lord Rama with an army of 14,000 demons.
Lord Rama single-handedly defeated and killed Khara, Dushana, and all fourteen thousand demons.
Unable to defeat Rama themselves, Surpanakha finally went to Lanka and complained to her brother Ravana.
She told him about Mother Sita’s incomparable beauty and also urged him to take revenge for her humiliation.
Hearing this, Ravana decided to kidnap Sita.
To carry out his plan, he sought the help of the demon Maricha.
Ravana ordered Maricha to transform himself into a beautiful golden deer.
The plan was to attract Lord Rama away from the cottage so Ravana could abduct Mother Sita.
However, Maricha was frightened.
He had already experienced Lord Rama’s divine power in the past, when Rama had protected Sage Vishvamitra’s sacrifice.
Maricha knew very well that opposing Rama meant certain death.
He pleaded with Ravana,
“Please do not make me do this.”
But Ravana threatened to kill him immediately if he refused.
Maricha thought to himself,
“If I must die anyway, it is far better to die at the hands of Lord Rama than at the hands of Ravana.”
So he reluctantly agreed to join Ravana’s plan.
After Maricha agreed to help Ravana, he transformed himself into a beautiful golden deer and began roaming near Lord Rama’s cottage in Panchavati.
Mother Sita was fascinated by its extraordinary beauty. She requested Lord Rama,
“Please catch this golden deer for me. If it cannot be caught alive, then at least bring its beautiful skin.”
Although Lord Rama sensed that something was unusual about the deer, He agreed to fulfill Sita’s request and went after it.
Lakshmana stayed behind to protect Mother Sita.
After leading Rama far into the forest, Maricha realized that he could not escape. Lord Rama finally shot him with an arrow.
As he was dying, Maricha cried out in Lord Rama’s voice,
“Lakshmana! Lakshmana! Help me!”
Both Sita and Lakshmana heard this cry.
Mother Sita became extremely worried and insisted that Lakshmana immediately go and help Lord Rama.
Lakshmana knew that no danger could ever come to Lord Rama. He repeatedly tried to reassure Sita, but she would not listen.
Finally, respecting her words, Lakshmana left the cottage to search for Rama.
______________
As soon as Lakshmana left, Ravana arrived disguised as a wandering sage (sannyasi).
He stood outside the cottage and asked for alms.
According to Vedic culture, it is the duty of a householder to respectfully receive a guest. Thinking he was a holy man, Mother Sita came out to offer him food.
At that moment, Ravana revealed his true identity.
He forcibly kidnapped Mother Sita and placed her in his celestial chariot, flying towards Lanka.
______________
While Ravana was taking Sita away, the noble bird Jatayu saw what was happening.
Although he was very old, Jatayu could not tolerate this injustice.
He courageously challenged Ravana and requested him,
“Release Mother Sita immediately!”
When Ravana refused, Jatayu attacked him with all his strength.
A fierce battle took place in the sky.
Jatayu fought with great courage, but Ravana was far stronger. Ravana severely wounded him by cutting off his wings, and Jatayu fell to the ground.
______________
Meanwhile, Lord Rama and Lakshmana returned to their cottage.
When they did not find Sita there, Lord Rama was deeply distressed.
They searched everywhere in the forest, calling out Sita’s name.
During their search, they found the wounded Jatayu.
With great difficulty, Jatayu narrated everything that had happened. He told them that Ravana had abducted Mother Sita and taken her towards Lanka.
After delivering this message and constantly chanting,
“Rama… Rama… Rama…”
Jatayu peacefully gave up his life in the presence of the Lord.
Lord Rama was deeply moved by Jatayu’s devotion and sacrifice.
With His own hands, Lord Rama performed Jatayu’s final funeral rites, granting him liberation.
This shows how much the Lord values sincere devotion, regardless of whether one is a human or an animal.
______________
Continuing their search towards the south, Lord Rama and Lakshmana reached the banks of Pampa Sarovar.
There they met the great devotee Shabari.
Shabari had spent many years waiting for Lord Rama’s arrival.
Every day she would think,
“Perhaps today Lord Rama will come to my hermitage.”
She always kept fresh fruits ready for Him.
Whenever she collected berries, she would first taste each one to make sure it was sweet.
If a berry was sour or bitter, she would throw it away.
Only the sweetest berries were offered to Lord Rama.
Her tasting was not an act of disrespect.
It was an expression of motherly affection (Vatsalya-bhava). Just as a loving mother tastes food before feeding her child, Shabari wanted to offer only the very best to the Lord.
Lord Rama accepted her offering with great happiness because He values the love behind an offering more than the offering itself.
After blessing Shabari, Lord Rama continued His journey.
______________
As they approached Rishyamukha Mountain, they came near the place where Sugriva, Hanuman, Jambavan, and the Vanaras were staying.
Sugriva had taken shelter there because he feared his powerful brother Vali.
When Sugriva saw two mighty warriors approaching, he became anxious.
He wondered if they had been sent by Vali.
Therefore, he asked Hanuman to go and find out who they were.
Hanuman disguised himself as a humble ascetic and approached Lord Rama and Lakshmana with great respect.
As soon as Hanuman spoke, Lord Rama recognized his extraordinary wisdom, humility, and devotion.
Lord Rama noticed a special ornament that Hanuman had received from Surya-dev (the Sun-god).
Recognizing it, Lord Rama revealed His divine identity.
The moment Hanuman understood that these were none other than Lord Rama and Lakshmana, he immediately offered full obeisances.
With folded hands and tears of joy, Hanuman greeted the Lord.
This was the first meeting of Lord Rama and Hanuman—one of the most beautiful and sacred moments in the Ramayana.
They embraced each other with deep love and affection, beginning an eternal relationship between the Lord and His greatest servant.
______________
Hanuman then took Lord Rama and Lakshmana to meet Sugriva.
Sugriva became their friend and promised to help find Mother Sita.
Before beginning the search, some ornaments belonging to Sita were shown to Lord Rama.
Lord Rama asked Lakshmana whether he recognized them.
Lakshmana humbly replied,
“I cannot recognize the necklace or ornaments worn on her upper body because I never looked at them. But I can recognize her anklets because I always bowed respectfully at Mother Sita’s lotus feet.”
This beautiful incident demonstrates Lakshmana’s purity, humility, and ideal character.
______________
After this, Sugriva gathered the Vanara army.
The search for Mother Sita began in all directions.
Eventually they learned that Sita was in Lanka, across the vast ocean.

Crossing the ocean and the events that follow—including Hanuman’s journey to Lanka, the building of the bridge, and the great battle with Ravana—are described in the Sundara Kanda and Yuddha Kanda of the Ramayana.

“We will conclude this Bhagavata Katha and Ram Katha Mahotsava tomorrow by hearing, chanting, and remembering these divine pastimes of Lord Rama.
Our artists have beautifully presented the story up to this point. Tomorrow, they will perform some of the remaining pastimes, including Angada’s visit to Lanka and his meeting and confrontation with Ravana.

So, tomorrow is another wonderful opportunity to hear, chant, and remember the glorious pastimes of Lord Rama.
Jai Shri Ram!”