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King Dasaradha thought that Ram is grown big to take over the reigns of power from him and consulted the crown people and the Raja guru regarding it , all of them agreed for the crowning of Rama. Then the King asked the public,the common people, about Ram, all of them unanimously agreed that Ram should be the next king. So Ram could have become the king by the tradition or by the democratic way,will of the majority people,but He opted to go to the forest with Seetha and Lakshmana because He thought one should become the leader ,not because some people wanted it or some majority wanted it,but for the up-keep of the Dharmam. And here Ram should prove that Satyam is of paramount interest to him than the power. That's Guru to Him (in His Heart) and hence "Guruvarthe Tyaktha Rajyo..........................." And that we should understant is the essence of RAMA RAJYAM.
Sukadeva Bhagawan is worried who will do the pada seva for the Lord ,who had so tender feet that the soft touch of Seethadevi's hands made them red,now that He's in search of Seethadevi in the thick forests without any foot wears......................When Hanuman was with the Lord he always did the Pada seva and Seethadevi did it on other times. .......If only we can get that chance.......

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The dating of the Mahabharat War has been a matter of challenge and controversy for a century or two. European scholars have maintained that the events described in the ancient Sanskrut texts are imaginary and subsequently, the Mahabharat derived to be a fictitiou tale of a war fought between two rivalries. Starting from the so- called Aryan invasion into Bharat, the current Bharatiya chronology starts from the compilation of the Rigved in 1200 B.C., then come other Ved's, Mahaveer Jain is born, then Gautam Buddha lives around 585 B.C. and the rest follows. In the meantime, the Brahmanas, Samhi- tas, Puranas, etc. are written and the thought contained therein is well-absorbed among the Hindu minds. Where does the Ramayan and Mahabharat fit in ? Some say that the Ramayan follows Mahabharat and some opine otherwise. In all this anarchy of Indian histography, the date of the Mahabharat (the mythical story!) ranges between 1000 B.C.to 300 B.C. Saunskrut epics were academically attacked occasion- ally - an attempt to disprove the authencity of the annals noted therein. For example, the European Indologiest Maxmuller, tried the interpret the astronomical evidences to prove that the observations recorded in the Hindu scriptures are imaginary, probably because it did not match the prevelant views of European historians!

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In the first two books of the Mahabharata, we learn the background of the Bharatas (also called the Kurus) leading up to the conflict between the five sons of Pandu and their cousins the Kauravas. This story is told by the sage Vyasa, whose name came to mean the “compiler.” (Actually, the author of the epic is unknown, probably many authors over centuries.) Vyasa's mother is Satyavati, whose name means truth, so he is the “son of truth.” In telling his story to a descendant of the Pandavas, Vyasa says, “If you listen carefully, at the end you’ll be someone else.” (play) Vyasa appears infrequently throughout the story, giving advice and also fathering Pandu and Dhritarashtra. Ancestors of the Pandavas and Kauravas Santanu, king of Hastinapura, was married to the beautiful Ganga, who was the river goddess in disguise. She agreed to marry him as long as he never questioned her actions. Over the years they had seven sons, but Ganga threw each one into the river. Santanu was distressed but he kept his promise. Finally, when their eighth son was born, Santanu asked his wife who she really was and why she had done this. Ganga revealed herself and told that her children had once been celestial beings, but were cursed to become human. She had ended their “punishment” quickly by drowning them immediately at birth. But since Santanu had questioned her actions, she left him, along with his last son Devarata.

Devarata is better known by his later name Bhishma. He receives this name, which means “of terrible resolve,” after vowing never to marry or have children. His father wanted to marry again (Satyavati, mother of Vyasa), but the conditions of the marriage were that the second wife would be the mother of a king someday. Honoring his father's wishes, Bhishma makes his vow, guaranteeing that neither he nor a son of his will challenge the claim to the throne. Years later, one of Bhishma’s half-brothers dies in battle, and the other becomes old enough to marry. On behalf of his half-brother, Bhishma abducts three sisters and fights off all their suitors. On returning home, he learns that one of the sisters, Amba, had already chosen a suitor. Bhishma allows her to leave, but her betrothed does not want her any more. Now abandoned, she returns to Bhishma and demands that he marry her. Ever faithful to his vow, Bhishma refuses. Amba then vows that one day she will kill him, even though the gods have granted Bhishma the power to choose the day of his death, because of his vow. The importance and power of vows are evident throughout the epic. Once stated, a vow becomes the truth and must be fulfilled, no matter what else may happen. When his father and both his half-brothers die prematurely without children, Bhishma refuses to marry his step-brother's widows (Amba’s sisters). He will not relinquish his vow, even though his celibacy makes no difference anymore.
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Hindu goddess of wealth, beauty, and good fortune, consort of Vishnu, and mother of the world; her festival is Diwali.

In temples Lakshmi is usually worshipped as the consort of Vishnu, where together they represent marital harmony, but many Hindus have an image of her at home. She is especially worshipped at Diwali when people hope to bring prosperity to their homes and businesses for the coming year. She is also worshipped as mother of the world.

Lakshmi has four arms and is depicted sitting on a lotus flower; her two upper hands hold lotuses as symbols of purity, and her two lower hands drop gold coins, symbolizing prosperity. Her lower hands may also be in the ‘boon-giving’ mudra (hand gesture). She may have elephants to either side showing her royalty.

Lakshmi may be incarnated as Rukmini, if Vishnu is Krishna; or Sita, if Vishnu is Rama.

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King Dasaradha thought that Ram is grown big to take over the reigns of power from him and consulted the crown people and the Raja guru regarding it , all of them agreed for the crowning of Rama. Then the King asked the public,the common people, about Ram, all of them unanimously agreed that Ram should be the next king. So Ram could have become the king by the tradition or by the democratic way,will of the majority people,but He opted to go to the forest with Seetha and Lakshmana because He thought one should become the leader ,not because some people wanted it or some majority wanted it,but for the up-keep of the Dharmam. And here Ram should prove that Satyam is of paramount interest to him than the power. That's Guru to Him (in His Heart) and hence "Guruvarthe Tyaktha Rajyo..........................." And that we should understant is the essence of RAMA RAJYAM.
Sukadeva Bhagawan is worried who will do the pada seva for the Lord ,who had so tender feet that the soft touch of Seethadevi's hands made them red,now that He's in search of Seethadevi in the thick forests without any foot wears......................When Hanuman was with the Lord he always did the Pada seva and Seethadevi did it on other times. .......If only we can get that chance.......

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