Ramayana — Bala Kanda, Sarga 35, Shloka 9
गङ्गाजन्मवर्णनम् / The Origin of the Ganga
Tripathagā Narrative
तस्यास्तीरे ततश्चक्रुस्त आवासपरिग्रहम्।ततस्स्नात्वा यथान्यायं सन्तर्प्य पितृदेवता:।।1.35.9।।हुत्वा चैवाग्निहोत्राणि प्राश्य चामृतवद्धवि: ।विविशुर्जाह्नवीतीरे शुचौ मुदितमानसा:।।1.35.10।।विश्वामित्रं महात्मानं परिवार्य समन्तत:।
tasyās tīre tataś cakrus ta āvāsaparigraham | tatas snātvā yathānyāyaṃ santarpya pitṛdevatāḥ || hutvā caivāgnihotrāṇi prāśya cāmṛtavad dhaviḥ | viviśur jāhnavītīre śucau muditamānasāḥ || viśvāmitraṃ mahātmānaṃ parivārya samantataḥ |
Then, on that river’s bank, they established their temporary dwelling. After bathing according to custom and offering water-rites to the ancestral deities, they performed the agnihotra fires; and having partaken of the oblations’ remainder—like nectar—joyful at heart, they proceeded to the pure bank of the Jahnavī, surrounding the great-souled Viśvāmitra on every side.
The birds had made the bank of the river their home. They (Rama and Lakshmana) took a dip and offered traditional oblations to ancestors. Thereafter they lighted the sacrificial fire and made customary offerings to the fire and partook of the nectarlike remains. With cheerful hearts they stood round the illustrious Viswamitra and entered the sacred bank of Jahnavi.
FAQs
Dharma is shown as ācāra (right practice): bathing, honoring ancestors, maintaining sacred fires, and moving forward only after completing duties—linking inner discipline with outward action.
After halting by a river, the group completes customary rites and then proceeds to the sacred bank of the Jahnavī (Gaṅgā), keeping close around Viśvāmitra.
Rāma and Lakṣmaṇa’s obedience and reverence for ritual order (vinaya, niyama) are implied by their participation and attentive following of Viśvāmitra.