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Sri Ramavataara Tatvam
ARANYA KANDAM
Chilukuru Venkateswarlu
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SRI RAMAVATAARA TATVAM
ARANYA KANDAM
Chilukuru Venkateswarlu
by:
Sri Ramakrishna Tapovanam20, Race Course Road
Guindy, Chennai - 600 032Mobile : 09884708559
Email : [email protected] : www.sriramakrishnatapovanam.org
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2~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam
SRI RAMAVATAARA TATVAM
ARANYA KANDAM
Chilukuru Venkateswarlu
Year :2013
Typesetting by :R. Anuradha Raghuram, Hyderabad. (9441186831)
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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~3
FOREWORD
Before we enter into Sri Rama Tatwam, let us examine the conditionsthat prevailed in the world in those days. Instead of depending only
on our imagination for the purpose of this discussion, we will take
into account the different, available proofs (Pramanas) on the subject.
In that process, we shall rely to a large extent on the Valmiki
Ramayanam.
Some say, Ramayanam is a fiction. Some doubt Ramas
manifestation itself. Some say that, Ramayanam is just a story of how
a great mans wife was abducted by another person; how the former
succeeded subsequently in regaining his wife and bringing her back to
himself; and how he lived with her happily thereafter.
This great epic is certainly world renowned. A great Maharishi
has written this story in Sanskrit and it became popular all over the
world. It is claimed by some that whoever reads or hears this epic will
become virtuous. But, some people contend that it is just a story that
never happened and there is no truth in it.
If Paramatma wants to descend on earth and take an avtar,
there must be sufficient and strong reasons for it. What can be such
reasons? What were the conditions that prevailed in Tretayuga? We
must examine Ramayanam, from this angle.In Krutayuga everybody conducted themselves as enjoined in
sastras. Had they conducted themselves in a different way they would
not have enjoyed all the Purusharthas. As such, dharmamoved always
on four legs.
In Tretayuga, people started acquiring arthaand vidyain unjust
ways. Therefore dharma started declining gradually and moved on
three legs. In this manner, dharma started declining one leg (or one
quarter) in eachyuga. In Krutayuga, the longevity of life of people was
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4~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam
400 years. From then, the longevity started declining at the rate of
100 years in subsequentyugas. Therefore the dharmasthat prevailed
in Krutayugadiffered from those that prevailed in otheryugas.
In Krutayuga, Tapas was the most important Dharma. In
Tretayuga, gaining Aatmagnanam was the top priority. In
Dwaparayuga, performing yagnas and vedic karmas became the
priorities. In Kaliyuga, Dana, or, giving donation, has become the
superior dharma.
If we examine the smrutis, we find how the Dharmas changed
according to the changes in human beings in each yoga. In tretayuga,
gaining Aatmagnanam had become the prominent Dharma. True. But,
this does not mean that people in other yugas dd not strive for
Aatmagnanam or that people in Treta did not adopt the other
dharmas. Greater importance given to a particular aspect varied in
each Dharma. Is it so easy to gain Aatmagnanam? Unless a person
immerses in Dhyanam (Meditation) for a long time, he cannot gain
Aatmagnanam.
In tretayuga, after certain time, Rakshasas who wanted to
destroy Dharma were born. They used to kill ordinary people and eat
them. They used to trouble all beings in several ways.
They used to kill even Maharishiswho were performingyagnas
and doing tapasya. They used to kill children and harass women.
Those who were suffering at the hands of these rakshasas, used to go
to the kings for protection. Kings also fought with rakshasas and
either killed them or were themselves killed in their hands.
In those days about 80% of the land was covered under theforests. The rakshasas used to live at certain strategic points in the
forests and killed people who passed that way. Since the kings were
also killed in the hands of rakshasas some times, people became
unprotected. People could not bear the harassment and suffering
from the rakshasas. Yet, somehow theyalso resided in the forests and
were doing tapasya.
Most of the rakshasaswere enemies of devatas. So they used to
target those who were performing yagna and tapasya, because
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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~5
devatasgained more strength through their tapasyaandyagnas. Since
rakshasas were moving all over the forest, tapasvis could not often
find a place of safety for their tapasya.
Inspite of their sufferings, tapasvis gathered in large numbers
and used to perform satrayagas which used to be performed for
several years. So they used to erect tapovanas (Cottages for Hermits);
resided in them with wife, children and disciples; and were teaching
Vedas to the disciples.
Anasuya, Lopamadraand many such pious women lived in such
tapovans serving their husbands who were performing yagnas and
tapasya. Many men, women and children in such tapovanas also could
not escape from the harassment of the rakshasas.
One may ask why Paramatma did not came to their rescue,
Inspite of harassment from the rakshasas? Even god does not violate
the rule set by him. AllJeevasare to experience their karma phalam.
Unless they complete their experiences they are not eligible for relief.
Kartum arhathum anyadhaa Kartum Samardaha
Parameswaraha This is a well known statement about paramatma.Paramatmacan do anything that he wants but he will not violate his
own rule by himself. Even Srutis support the same view about
Paramatma.
No one can escape from experiencing his karma phalam. Even
god cannot reduce those phalams. Sometimes the society at large
might have to undergo their karma phalams for the Karmas of an
individual. In such cases, all people suffer in proportion to their karma
phalams. Paramatmais always a witness for both the sufferer and the
tormentor. Nahi Karanam vina Karyasyotpattihi, which means
there is never a result without a cause. For Paramatmato decend on
earth, he should have sufficient reasons, such as, human sufferings,
harm to dharma, prayers from devatas and so on - which will make
him to take birth on earth. There must be a fortunate family to receive
Paramatma as their son. Their fortune must be a cumulative punya
karmaphalamof several births. Such a family will keep doing tapasya
till they accumulate so much of punya phalam, so that Paramatma
himself takes birth in their house.
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6~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam
THE WORSHIP OF GOD:
Paramatma appears in whatever form the divotees worship
him - to please them. All names and forms belong to him. But,
Paramatmais essentially formless. Whenever he takes a form he will
be endowed with Prakruti (Prakruti Visistaha). Such a Paramatma
swaroopa is known as Saguna Brahma, asPrakrutiis Trigunatmakam.
People worship Paramatmawith form and name. Paramatmacan be
worshipped either by meditation or by archana. Meditation is also
known as samayacharam. Those who practice in the path of
samayacharam, they keep Paramatmain the form of NischalaJyothiin
their mind and worship. Those who follow the path of archana
worship their preferred images with flowers and fruits. Once they fix
their mind on god firmly, they can stop worshipping the images and
fix Paramatmain their mind itself. Till such time one should not stop
worshipping images. Whether the images are made of gold or mud,
thephalamis the same. Whatever the name and form the mind likes,
it can choose the same, because all names and forms belongs to him.
This is accepted even in Upanishads. In other words, Prakruti and
Purushaare inseparable like, Moon and its pleasantness, Sun and its
light.
Prakruti is the will of Paramatma. However Paramatma
doesnot do anything on his own without the help of Prakrutiwhen he
takes form. Prakrutiwill build all Brahmandams (gaint stars, worlds)
at the will of Paramatma. Even Trimoortisare created by Prakruti.
Paramatmaalone, is superior to Prakruti. In each brahmandam,
there are separate Trimoortis, Indraand other devatas. Prakrutiand
Maha Mayaare one and the same. Paramatmaalone spreads himself
in all the brahmandas. From this we can understand his greatness and
majesty. There is none equal or superior to Paramatma. All devatas,
movables and immovables are all an amsa(integral part) of
Paramatma.
Sri Ramo Lalithambika- This means, Lalithamba herself
came in the form of Rama to protect all lokas. Even Trimoortiscould
not kill the powerful rakshasaswhereasJaganmathatook the form of
Maha Kaliand killed rakshasas.
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One may say that Vishnu manifested as Rama. For that matter,
Vishnuhimself was created by Prakruti. Hence thephalamone gets by
worshipping Vishnu, the same phalam he will get by worshipping
Rama. This means, all names and forms belong to Paramatma. It is
ignorance to think that a particular form is superior and another form
is inferior. In the same manner, no purana is either superior or
inferior to the other.
In Tretayuga, peoples mind was filled with fear and distress.
They were sleepless with the fear of rakshasas, and so, they could noteven worship Paramatma.
Once People develop love for god, they ignore all sense
pleasures and fix their mind on him, which paves the way towards
Aatmagnanam. That knowledge leads to Paramatma. Such an effort
and prayer of people had paved the way for Paramatma to take the
form of Ramaand decend on earth.
The Lord took birth as Sri Rama in human form to re-establish
dharmaand to protect sadhus. Some people feel that Ramamay be a
superior person among other people but not a god. Unless they readSri Rama Tatwam,their doubts cannot be cleared.
Some say that Rama alone is the manifestation of Paramatma.
Some say Krishnais Paramatma. Some say that Sakthihas given birth
to both of them and hence Sakthi alone is Paramatma. However a
Jnani can understand that all forms and names belongs to
Paramatma.
No one can escape from karma. Their karmaalone makes them
to talk in several ways. Even Paramatma is fastened by karmawhen
he takes human form. He who gives up arrogance, realizes easily that
karma is most powerful. Once arrogance leaves, he does not feel the
difference between him and others. That sense of sameness develops
deep devotion in him. Once devotion develops, he loves god without
passion. His selfless love leads him to pure knowledge. Pure
knowledge leads further to dispassion. Dispassion makes the man
free from desires. A desireless person starts performing actions
without desire. Desireless actions are the fruits of dispassion.
Such people lead ignorant persons also, to do virtuous karmas.
He who realizes that karma is powerful will leave his arrogance
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8~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam
automatically. As long as arrogance remains, he cannot be peaceful.
Therefore one has to leave the feeling, that I am the doer. That is
why Sri Krishna said in Bhagavat Geeta as Akarmanascha
Bodhavyam Gahana Karmanogatihi. Because of pre-destined fate,
people fall under the illusion of arrogance. Hence we must all
understand that Paramatma is one. For the convenience of devotees,
he takes several names and forms. By whatever name and form we
worship, that reaches the Paramatmaonly. Whether Saivasworship
in the form of lingam or vyshnavas worship Vishnu with alldecorations, one should know that both are the amsaof Paramatma
only.
The state of such a realized person is known as yogi. Bhagavat
Geeta and many other scriptures are also teaching that one has to
worship the formless Para Brahman only. He alone is Paramatmaor
Aatmatatwam. Gender differences do not belong to the object but
belongs to the sabdam. Paramatma assumes name and form and
gender to the liking of his devotees. Therefore anyone can worship
their favourite god in any name and form of his choice.
One should realize that the worship of Sri Rama is the most
superior way of worship and is the goal of yoga sastra. Worshipping
that Parama Purusha with firm devotion is known asAradhana. There
are two ways ofAradhana.
One is worshipping his favourite god with offerings of food and
other oblations.
The second is meditating on Paramatmain his mind in the form
of a Nistchala Jyothi and enjoy that bliss. The second way is the
superior. Saaktas call it as Samayacharam. Sri Sankarachaya also
taught this type of worship in his Soundarya Lahari. Again in Saaktam,
there are two ways of worshipping which are Kaulamu and
Samayacharam.
Those who follow Kaulacharam worship Mantra Devata. They
are not image worshippers. Mantram means Sri Chakra. In that Sri
Chakra all devatas will be present except Para Brahman. Those who
follow Kaulacharam imagine Sri Devi as Para Devata and worship.
This is also known as external worship.
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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~9
Yogis who follow Samayacharam worship the goddess in a
Chakra in the form of Nistchala Jyothi. Theseyogisalso do not worship
images. They are allJeevan Muktas. Though they lead a household life,
they are all detached from the world. They prefer to live in lonely
places. Their mind is always filled with Maha Maya. Whatever they
speak that becomes a mantra. All actions and movements of their
hands are all the exhibits of Mudra. [They know that Japawithout a
Mudra will not be perfect and do not give Poorna Phalam] Whatever
food they eat that will become an oblation to Paramatma. Lying androlling either side will form a Namaskara. By bending their body even
for their comfort will be considered as a worship with
Aatmaarpanam. In this manner all the actions of ayogiare considered
as a worship of Para Devata. This is the path ofyogis.
All the objects that are seen are created by Maha Prakrutionly.
Hence Trimoortisalso are the children of Maha Prakruti. That is why,
those who worship Sakthiare known asyogis. Whatever faith one may
follow or whatever image one may worship, they should have a strong
conviction that there is nothing beyond their faith. Then only theyattain Poorna Phalam. Without bakthi,jnana and viragya, no worship
will give Poorna Phalam. Excepting formless Para Brahman,all others
are created by Maha Maya (Prakruti). Hence one will not gain the
grace of ParaBrahmanunless he pleases Maha Mayaand worship for
her grace.
The incarnation of Rama:
Paramatmaout of his own will, transformed himself into Rama,
Lakshmana, Bharataand Satrughnato re-establish dharmaon earth.
With the help of Prakrutiand to enable Parama Purushato completehis mission on earth, he created Sitawith his amsa. With the help of
Sita only Rama is to continue his worldly life. The character and
behavior of Rama are the source for Smrutis. Hence we have to
explore carefully and follow how Ramabehaved on various occasions
and how he taught Sadacharams (codes of good conduct)to the people.
Unless we read again and again we may not be able to pick up the
hidden dharmas in Ramasdivine story. As we read again and again,
ananda (divine joy)overflows in our body and mind.
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10~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam
Some believe that Ramacame from vaikuntamand he is Vishnu
himself. Some others say he is the incornation of Lord Siva. Some
others say he is the incornation of Sakthi. In this manner many people
attribute Rama to different forms of gods. All those people do receive
the fruits of their worship, by worshipping him according to their
faith and belief. But Ramadoes not belong to any of those sects. He is
ParaBrahmanwho came to re-establish dharmaand to give relief to
the devotees who are in distress. Nobody knows whether he is one or
more. In the same way nobody knows whether he is a Vyshnava, Saivaor a Saakta. Hence all of us have to listen to his divine story which os
as pure as the waters of Ganga.
There is a tatwam which is in the form of Pranavam,
Srimantham, AkhandaJyothi, super human, all pervading. That Para
tatwamis Nirgunam,Adwiteeyam, without birth and death, formless
and lives in all creatures as a witness or spectator. Can we imagine his
full majesty? Is it Tatwa Sakthi? Even Upanishads cannot say his
greatness in specific words. What about us?
When he has no beginning or ending, where is the question ofbirth or death? So is it to be said as permanent? If it is not an object,
how it will be lustrous? But Upanishadsteach that it is in the form of
Jyothi. If that is the case, should we discard the teachings of
Upanishads? If we keep on discussing, numerous questions may arise.
Then how can we substantiate the correctness of any form? No doubt
it is difficult but it is not impossible, because we shall try for a solution
withAnumana Pramanam.
One may doubt whether such an eminent issue can be tried and
solved with anAnumanaPramanam? We can try to substantiate this
way, coupled withAgama, PratyakshaPramanams as well. We can alsotake the help of Upapattiwhich is the essence ofAnumana Pramanam.
Unless we decide Upapatti, we cannot satisfy our mind. What is the
reason for having anAnumanam? Let me tell you now!
Thunder and lightening create dangers. When we hear such a
danger, we raise a doubt by saying Is it true? That doubt will disturb
the mind. At that time the mind recollects an old incident - of the
striking of lightning on a creature and causing its death. On its
recollection, the doubt will increase. Why? Then the mind starts
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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~11
working. In course of time, some memories come to the surface of the
mind and it leads to Pratyaksha Pramanam. Tarkam (Logic)also joins
and help in developing faith inAgamas. Slowly the experience of Sarta
Pramanam, super natural powers and their knowledge make us feel
that we are insignificant. After sometime, we slowly experience the
Bhagavat Tatwam.
At that time, One comes to know that all the objects are within
oneself, and realizes that Paramatma is in the form of Jyothi and in
that knowledge, one swims in the ocean of bliss. Ordinary people
cannot realize that Tatwam. Those who possess super natural powers
and true knowledge alone can experience that bliss. At that time such
a person becomes passionless.
He develops love for Paramatmaand thus he is protected from
the world. Such a person is not inclined to perform yagnas or to
undertake pilgrimages. He does not wait for a guru; infact the
Paramatma himself will be in search of him. He comes in a human
form before him. He teaches the Paratatwam. In his presence he
enjoys the bliss. From this, we are to understand that when the time
ripens, Paramatma himself enters into your heart and teaches. Sri
RamakrishnaParamahamsa taught he who awakens the spiritual
consciousness in you, know him as Satchitanandain human form.
From this what we learn is that nobody can know the real
tatwamof Paramatma. Even Upanishads and Vedanta are struggling
to explain the tatwam of Paramatma whether Saguna, Nirguna,
Saakaara, Niraakaaraetc. When Vedas and Upanishadsare not able to
define Paramatma, can Puranas, Srutisand Smrutistell about him? It is
not our intention to suggest that the above scriptures are useless. Thefact is, it is difficult to know the exact Bhagavat Tatwam. Then, one
may ask what is the benefit of making so much study about whom we
cannot know anything. To a certain extent, the question seems valid.
But this study provokes us to perform good acts and nishkama
karmas. However we are to know from Upanishads that even
Upanishads cannot give salvation. Because it is not a commodity
which we can buy at a particular place. Some may think that the abode
of Brahman is Vaikuntamand some others may think, it is Kailasam.
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12~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam
But all these assumptions are a delusion. Since Paramatma is all
pervading, how can we fix him in Vaikuntamor Kailasam only?
The names and forms are created only for the benefit of
devotees to worship him. The devotee fixes his mind in the name and
form of his choice and worship. He assumes that Paramatmaalso lives
in a name and form like him. The devotee can offer whatever he eats
as food to his deity. This type of thinking can be continued till such
time that he can fix his mind firmly on the formless Paramatma.
Images of various gods are meant for those who are in
preliminary stage of worshipping god. Otherwise the devotion on god
will vanish from the world. The dharmasand principles explained in
Puranas have hidden meanings and their fruits are also stated in
Puranas. Depending on individuals spiritual maturity, the methods of
worshippings are specified with an ultimate aim of meditating on a
formless parameter. All dharmas stated in Puranas are in general
form and not for specific individuals. Hence, sometimes these may
appear as if they are contradicting each other. If we go deep into them,
we find that there are really no contradictions in them. Upanishadsalways dictate vidhis (duties), whereas Puranas teach them in the
form of stories. This is because, Upanishads are meant for matured
Jnanis and Maharishis whereas, Puranas are meant for common
people. Hence each can choose his own way of worshipping god.
However all ways leads to Paramatmaonly.
God is capable of taking any name and form, because all names
and forms belong to him. An actor may take any role in a drama, and
the audience will identify him by those names and forms and share his
pleasures and sorrows. In the same manner the Paramatmaalso takes
several roles in the drama of creation which are known asincarnations. People believe that Paramatma is really experiencing
the pleasure or Sorrow, like them. Butyogisknow that, all that is his
Maya.
People believe that there are upper and lower lokas. However,
Jnanissay that it is all an illusion. They say that all brahmandamsare
supported by the attraction of each other and are hanging in the
anthariksham. Infact they are all support-less. Paramatmaalone is the
support for all brahmandams. People believe that the earth is
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supported byAadiseshu. This is also an illusion.Aadiseshumeans the
sesham (the remaining) after everything is destroyed in pralayam.
Hence Paramatmahimself is sesham(Aadiseshu). Only with the will of
Paramatma, all the brahmandams are hanging in the atmosphere
without any support. Scientists call it as the power of mutual
attraction (AakarshnanaSakthi).
It is said in Strutis, Smrutis and Puranas that earth is martya
lokam, which is karma bhoomi. Humans perform karmas and Jeeva
goes to other lokas to enjoy those karma phalams. After enjoyingthose karma phalams, he comes back to earth. For example, birds
leave their nest in the morning to secure food and come back to their
nest in the night.
People are to perform yagnas and satisfy devatas. In turn,
devatas fulfill all the desires of humans and keep them happy. If
people enjoy pleasures by themselves and do not keep devatashappy,
it amounts to ingratitude. Hence people are to performyagnasand eat
the remains ofyagna(yagna sesham). As the farmer cultivate the land
to develop crops to satisfy others, in the same manner people mustalso perform vedic karmaslikeyagnasand satisfy devatas. That is why
the earth is called as the place of action (Karma Bhoomi). Only those
who are born on earth can pursue the principal objects of life which
are dharma, artha, kama, moksha.
Only people living in Bharatperform the karmasas specified in
Vedas. But people living in other regions of the world may perform
some such other righteous karmas depending on the conditions
prevailing in those regions. Though their customs and food habits
may differ but devotion to the lord will be the same whether they live
in Arcticor Antarctic regions. The grace of god will shower on all ofthem equally.
Yagnas are suggested for the first three varnas viz brahmana,
kshatriya andvysyas. Though sudrasneed not perform vedic yagnas,
they get the samephalamby performing dhanya Yagnam. Strutisays
Dhanya Yagnam means donation of a small quantity of grains
cultivated by him to the poor people. This small gift of grains will
fetch him as much phalam as the other three varnas gain by
performing vedic yagnas. Even today we find in villages that farmers
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14~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam
at the time of harvesting donate grains to the poor people before they
take the crop to their homes.
[The inner meaning of this yagna is to cultivate the habit of
sharing their happiness with others. By gifting a portion of their
earnings to the poor they receive hundred times more from the god]
Incarnations :
God incarnates in human form only to satisfy his devotees but
we should not mistake that he likes that form and name. Suppose adevotee worships god in the form of a varaaham (pig). God appears
before him in the form of his choice, namely varaham. That does not
mean that he likes only the form of a varaham. We must all
understand that Vishnu or Siva do not live in either Vikuntam or in
Kailasam alone, because Paramatmais all pervading. If he restricts to
live only in Vikuntam or Kailasam he cannot be a Paramatma.
However the devotee is at liberty to imagine Paramatmain any form,
at any place and in any name he likes. Paramatmawill respond to him
in the same name and form.
All the humans on earth are weaker than rakshasas. Harassing
and killing humans is the nature of rakshasas. As their atrocities
increase, dharma declines. When dharmadeclines, the sufferings of
maharishis, brahmanas, cows and other people increase. Then,
Paramatmacomes in any form to kill rakshasasand wicked people to
re-establish dharmaand to protect sadhus.
Paramatma cannot take a human form without the help of
nature. Hence to protect dharmaand sadhus, the formless Paramatma
takes a form. He leaves that form as soon as he completes the purpose
for which he took that human form. Some people are fascinated bythat form and start worshipping that form even after Paramatma
leaves the body. Devotees retain that form in their hearts and
worship.
Some may question, if that Paramatmais really Samadarsi, why
he is punishing the evil? Is it not a sin? Infact Paramatma does not
have either friendship or enemity with anyone. It may appear
outwardly as if he is punishing. For example, a doctor will do good to
all his patients but the way of his treatment will differ from the
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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~15
condition of his patients. In the same way, Paramatmaacts depending
on the karma phalamof individuals. But it will appear to us as if he
showers grace on somebody and disgrace on some others. It is only an
outward appearance. If one looks at it from a spiritual angle, he
showers the same kindness on both. Though Paramatma treated
Prahalada, Hiranyakasipa (Rakshasa) and a Brahmin in different
ways, the phalam that he gives is the same for all of them. Hence,
Paramatma does not have any partisan attitude. A father expresses
equal affection for all his children. But he may threaten one, scoldanother and hug another kid depending on the situation. Though he
may appear as harsh, his love is same on them. In the same way the
treatment of Paramatma may differ, but he gives them the same
phalam. Only ignorant persons think that god is partisan to some.
Paramatma takes human form to protect sadhus and re-
establish dharma. Such manifestations are many. There are about 21
prominent incarnations. That doesnt mean others are insignificant.
Those incarnations who lived on earth for longer time are said to be
important incarnationa viz Naarasimha, Parasurama, Vamana, Rama,
Balarama, Buddha, Kalkietc. Some people add Krishnain the place ofBalarama. Some people say that the incarnation of Krishnashould not
be included in Dasavatarams.
Parasuramais said to be a descent of Paramatma, which means
he took a human form for a cause. We observe from Ramayanamthat
Parasurama was insulted by Rama. Some criticize, how god has
descended again as Rama while Parasurama manifestation was
already existing? In realty Rama did not insult Parasurama.
Parasuramasmanifestation was to punish the evil kshatriyasand he
had completed the purpose for which he came and was doing tapasya
in Mahendragiri. He came to know that Vishnuhad descended as Ramaon earth for the purpose of punishing wicked rakshasas. Hence he
went to meet Rama and to absorb the Divine effulgence of Rama. The
fight between them was only an external show created for the other
worldly people. In this manner any number of interpretations one
may give; it will confirm that Parasuramas descent was only an amsa
avataram.
Some people may express doubt that if Vishnu takes birth in
human form, who will be there in Vikuntam? Will that abode become
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16~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam
vacant? This is all the thinking of ignorant people only, because
Paramatma is all pervading. Only to bless his devotees he takes a
form. In this manner he can take any number of forms as per the
needs of his devotees. When Hiranyakasipa - wanted to see him in a
pillar he appeared in a pillar at the request of Prahlada. Otherwise he
is formless and all pervading. Mercury can be split into any number of
particles, when they are brought together they again become one. In
the same manner Paramatma can split himself into any number of
forms but he alone remains in all the parts. Sometimes ignorantpeople do get this type of doubts, only to develop devotion later
towards Rama. That is why this type of illusion is created in the minds
of devotees.
oOo
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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~17
Rama Tatwam
Aranya kandam
Ramaenters Dandakaranya
[This part is taken from 1st Sarga and also from Adhyatma
Ramayanam]
Story in Brief:
Rama, Sitaand Lakshmana entered Dandakaranya. There, they
saw a tapovanawhere several Sages (Munis) were performingtapasya.
Valkalaswere hung for drying, on the trees. Here and there, darbha
grass and gingili seeds could be seen. Thick smokes were emitting from
agnihotras. Animals were roaming freely without any enmity. In front
of each tapovana,kolam Designs decorated the floor, in rice powder.
Each muni is glowing with the inner splendor of the Brahman. The
echo of the chanting of Vedas could be heard all over the Tapovanas.
Each tapovanawas surrounded by several fruit-yielding trees and
kitchen gardens.
Looking at those tapovanas, Ramaremoved the strings of his bow.
Maharshis saw Rama, Sita and Lakshmana,Walking towards their
ashrams. They all went ahead, invited them and worshiped them. TheMaharshissaid, Ramayou are a king. You are the protector of dharma.
You make the people to follow the path of dharma. You punish the
cruel persons. That is why, the king is to be worshiped by all people.
The king possesses 1/4thamsaof Indra. You are eligible to enjoy all
comforts like Indra. We are all your people. Whether we live inAyodhya
or in forests, you are our king. We have all won control on our senses.
None of the internal enemies can touch us. Because of this, we do not
know what is anger and how to punish others. You are to protect us
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18~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam
like a mother protects the child in her womb. In this manner, all
Maharshis worshiped Ramaand offered fruits, roots and other eatables.
Ramawas happy and took their hospitality.
[Tatwam:
Mrugair Bahubhiraakeernam Ganaihi 3
This means, all the tapovanas were clean and their front side was
decorated with kolams. Many fruits and vegetable plants were grown
around each tapovana. Several animals and birds were moving freely.Tadanka sayyaachyuta naabhinaalaa Kacchin mrugeenaam
anaghaa Prasootihi These are the words of Mahakavi Kalidas. This
means, the sounds of birds keep the ears of the Maharshis pleasant
and their minds serene and pure. Though they are not attached to the
world, but they habitually raise and nourish animals and birds and
take immense joy in it. In addition to these birds and animals, even
apsarasas visit and entertain them with dance and music. They also
decorate these tapovanams with kolams. Their presence also helps
Maharshis in keeping their senses under control. This is what Valmiki
Maharshiexplained in this chapter. These Maharshis utilize the natureitself for testing their vairagyam. Maharshis normally worship the god.
Music is a part of worship. Those who worship Eshwaraalso entertain
with dance. Hence the tapasvisare not averse to music and dance. The
devotees of Vishnu and Sivaalso worship their deities with dance and
music and call it as bhajananandam. This gives them great joy]
Ramaopposes Viradha
[This part is taken from 2nd Sarga and also from Adhyatma
Ramayanam]
Story in Brief:
At sunrise Rama, Sita and Lakshmana took leave from all
Maharshis and went into the forests. On their way, they saw many
animals like bears, lions and tigers. On the way, they saw a huge demon
who ate human flesh. He was not only cruel but very ugly. He covered
his body with a wet skin of a tiger. He was taking the carcasses of several
animals on the tip of his trident. The demon said I am a rakshasa by
name, Viradha. I like human flesh and the flesh of animals. I eat the
Minis here and like their flesh. After so many days, god has sent me
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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~19
three humans at a time. Before I kill and eat you all, you tell me who
you are? You are wearing Valkalas like munis. You are also moving
freely with a woman. You are also wearing weapons. Is it all not against
munidharma? I like this woman. I will eat both of you. By saying so he
pulled Sitaand kept her on his lap. Looking at her pitiable state, Rama
said Lakshmana! Sitawas born and brought up so lovingly. But now,
this rakshasahas kept her on his lap. What Kaikeyiwanted to do for
me has now happened. Still, we are only at the beginning of our stay in
forests. Kaikeyiwas not satisfied by giving the kingdom to her sonBharata. Lakshmana! What more grief a person will have, more than
seeing his wife falling into the possession of another man, the death of
his father and loosing his kingdom? Lakshmanasaid Rama! You are
the protector of all creatures. Why are you grieving like a common
man? I will kill Viradha and make him to drown in a pool of blood. In
fact I wanted to use this arrow on Bharatabut it did not happen. Now
I will use the same on Viradhaand kill him.
[Tatwam:
Pasya saumya Yasasvineem These are the words of Rama.Lakshmana! Look at this rakshasawho kept Sitawho is so famous
and pretty, on his lap. One may have a doubt why Ramais wasting
time instead of killing the rakshasa? Here Rama is telling about his
Mahatyam. Maharshiused the word Yasasvineem which tells about
the valour and splendor of Sita also. Daanaadiprabhavaa Yasaha
Here Maharshidid not used the word keerti. He has used the word
Yasas which includes fame and splendor both . Rama said that the
rakshasakept Sitaon his hip. This means that Viradha was hisdevotee
and that he wanted to leave his body through Ramas hands. This also
means that Ramaknew that Viradha was going to die in his hands.Otherwise ValmikiMaharshicould have not used that word.
Yadabhipretamasmaasu Svaraajyaharanaattathaa 18-21
These are the words of Ramawho also said Lakshmana! What
Kaikeyi wanted to happen has now happened. In this sloka, Rama
grieved like a common man. What did he mean? The purpose for which
Kaikeyihad sent him to the forests was now happening. Since he was
the well wisher of all beings, kaikeyi had sent him to forests to kill the
rakshasas. Viradhawas his first victim among those cruel rakshasas.
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20~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam
Since I am the well wisher of all bhootas,I will do good to them
by killing this rakshasasfor which purpose, Kaikeyihas sent me to the
forests. Lakshmana! Kaikeyi was a farsighted woman. Mama
Yekaamaa, which means that Kaikyei has sent me only to kill these
rakshasas. I can live without father and kingdom but I cannot live
without Sita. Here Rama is indicating that Sita is Mahaprakruti. She
has come in the form of Sitato help him.]
Virada abducts Ramaand Lakshmana
[This part is taken from 3rd Sarga and also from Adhyatma
Ramayanam]
Story in Brief:
Viradhasaid You tell me from where you are coming? How far
are you going? Why have you come to these forests? Rama said
Viradha! I am Rama,belonging to Ikshvaakufamily. He is my brother
Lakshmana, and she is my wife Sita. We belong to a respected royal
family. We came to live in this forest. You tell me who you are? Why
are you wandering in this forests?
Viradhasaid Rama! I am a rakshasa. My fathers name is Java,my mothers name is Satahrata. I am known as Viradha. I did a great
tapasyaand had several boons from Bhrama. Nobody can sever me,
break me or kill me. You leave this woman for me. If you go away leaving
her, I will leave both of you without killing. This is the only favor I can
do for you.
Ramasaid with fury You mean fellow! You are going to die in
my hands. I will not leave you. By saying so Ramareleased an arrow
on Viradha. It stuck in his body and started bleeding. Immediately he
kept Sitaon the ground, jumped on Ramaand Lakshmana,caught hold
of them with both his hands, put them on his shoulders and ran into
the forests. Ramasaid Lakshmana! This rakshasawants us to ride on
him. That is why he is carrying on his shoulders. However he is bound
to die in my hands. Viradha took them into the deep forests.
[Tatwam:
Tamuvaacha Raaghava 4
These are the words of Rama. Ramatold Viradha about his family
line. The syntax of the word Satyaparakramamis to be seen and studied
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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~21
as Sati Aparaakramam which means Ramawill not show his valor
on virtuous people. However Viradhathought in himself that he was
going to show his valor on him. The word Hanta tells the distress of
rakshasafor telling his bad story before Rama. One may ask how such
an egoist rakshasa, can ever think like that? Since Viradha has realized
that Ramahas come only to give deliverance to him from his curse, he
was talking like this. In the presence of Paramatma,he became pure
and hence he has used the words Rajan and Ragava which also
indicates the same meaning.]Viradhas deliverance from curse
[This part is taken from 4th Sarga and also from Adhyatma
Ramayanam]
Story in Brief:
While Viradha was carrying Rama and Lakshmana on his
shoulders Sitacried loudly Oh Rakshasa! You eat me and leave Rama
and Lakshmana.
Ramasaid Lakshmana! Sitais frightened. Let us kill him without
any delay.
On hearing Ramatwisted his arm and removed it from his body.
Lakshmana cut the other arm with his sword. Since Viradhalost both
his hands, could not bare the pain and fell on ground. Rama and
Lakshmana hit him with their fists and dashed him on to the ground.
In spite of that he did not die. Ramasaid It appears he received several
boons, we cannot kill him like this with weapons. Hence you dig a pit
so that we can bury him. On hearing their words, Viradha said Oh
Rama! Now I come to know who you are. You are none other than the
son of Dasaratha. I am a Gandharva. I was lustful towards Rambhaanddid not go to serve Kubera. He was therefore angry and cursed me to
become a rakshasa. When I requested Kuberafor the deliverance from
the curse, he said When Rama, theson of Dasarathacomes and kills
you, you will get back your normal form and come to heaven. OhRama!
I will die only if you bury me under the earth according to the boons
I got from Brahma. Then, I get back my earlier form. About one and
half yojanasdistance from here, there is the ashramaof Sarabhanga
Maharshi. You go there. You will get all auspiciousness. Rama and
Lakshmanaburied him as requested by Viradha.
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22~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam
[Tatwam:
Hato Mahaayasaaha 13. These are the words of Viradha. He
said to Rama that he could not understood who he was. Later he
realized that they were Rama, Sitaand Lakshmana. He was supposed
to get deliverance from the curse only after his death. How did Viradha
have his old memories even before he was killed? While he was holding
SitaDevi on his hip and keeping Ramaand Lakshmanaon his shoulders
he had the touch of Paramatma. With that he became pure. By carrying
them into the forests he had the fortune of serving Parmatma. Withthat he was able to understand the Prakruti Tatwam. Though Viradha
was cruel, since he had his last rites performed in the hands of
Paramatmahe had Bhagavat kripa.]
Ramareaches Sarabhangas Ashrama
[This part is taken from 5th Sarga and also from Adhyatma
Ramayanam]
Story in Brief:
Rama, Sitaand Lakshmana went through the thick forests andreached the outskirts of Sarabhangasashram. Ramasaid Lakshmana!
I am seeing Devendrain the sky. All Devatasare following his chariot. I
am also seeing apsarasa women serving him. It is said inpuranas that
Indragoes in this chariot to receive havisfromyagnas. I will go nearer
to him and enquire about his coming here. You and Sitawait here. By
saying so Ramawent towards the ashram. Indra saw Ramacoming
towards the ashramand said Oh Maharshi! Ramais coming to talk to
me and again he said to DevatasOh Devatas! Ramais capable of doing
even impossible things. I dont want to see him now, but only after he
completes his great tasks. Let him therefore complete the divine workfor which he has descended. I will meet him after completing his
mission. Saying so, Devendra disappeared. Afterwards Rama, Sita
and Lakshmanawent to Sarabhangasashram. Maharshireceived and
worshiped him. Rama asked Maharshi! Why has Devendra come?
Maharshisaid Rama! I have completed my tapasya. Since I have won
all lokashe came to take me to Bharmalokam. Rama! I want to give
away all mypunya lokas to you. You take them. Ramasaid Maharshi!
All those punya lokas I must get myself. Now I came with my wife and
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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~23
Brother to live in these forests. You show me a suitable place for me to
build an ashramand live. Maharshisaid Rama! There is an ashramof
SuteekshanaMaharshi. It is not far from here. If you go and meet him,
he will do everything for you. You stay here and see what happens for
a few moments. I am leaving this body and going to Brahmalokam.
You can see how I leave this body. After sometime Maharshiprepared
agniotra,offered oblations, and entered into the flames. After a while,
the Maharshis emaciated body was reduced to a handful of ash. His
divine body came out from the agnihotra and reached Brahmaloka.[Tatwam:
Maamesha Devasevitam 28 these are the words of
Sarabhanga Maharshi. Rama! I performed severe tapasyaand Indra
came to take me to Bhramalokam. Rama! You are Paramatma. All these
years, I fixed you in my mind and meditated on you in the form of
jyothi. Since you have come to my ashram, I wanted to see you here
before I go to Brahmaloka.
Govindarajalu commented as DevasevitamVagamyate. He
was under the impression that Maharshiwanted to reach Vaikuntamwhere there will be no deceases and old age. He might have thought
that Vaikuntam itself is paramapadam. But, our elders and puranas
tell us that those who reach Brahman will not have rebirth. Even at
the time of marriage also, it is said as Punaraavrutti Rahita Saaswata
Drahmaloka Nivaasa Siddhyartham which means thepunyaphalam
secured in this world will be enjoyed in Brahmalokam, from where
there is not subsequent births. This is also said asparamapadam. Based
on the above, it is not correct to say that Vaikuntam andparamapadam
are one and the same. Because nowhere is it said what sort of comforts
a muktaenjoys. Even a desire for comfort cannot give mukti. Nobodyhas defined where a mukta lives. Those who are ruling a loka cannot
be said as all pervading Paramatma. In other words whoever is
designated for a particular cause cannot be Paramatma. This is because,
he is under the control of Prakrutior Mahamaya. According to this
school of thought, Brahma, Vishnu and Maheshwaraare also created
by Prakruti. The formless, nirlipta, nissangaand sarvasakshi is known
as Paramatma. He, who does desireless punya Karmas, who is above
all dualities and who had vairagyam, leaves his physical body and his
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24~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam
jeevatma will get absorbed in Paramatmaand this only is known as
mukti. So reaching another lokaafter death and having another body
to worship another dehi is nothing but an imagination without any
base. There might be lokaslike Vaikuntam, Kailasamor Brahmalokam
and those who go there may enjoy comforts. But it is not the place of
muktiwhere there is no rebirth. It is also not correct to say that those
who reached those lokas will stay there forever. Those three lokas
might be superior lokasbut not the place of mukti.]
Ramapromises protection for Maharshis
[This part is taken from 6th Sarga and also from Adhyatma
Ramayanam]
Story in Brief:
After SarabhangaMaharshi left his physical body and reached
Brahmaloka, all Maharshis doing tapasyain those tapovanas came to
Ramaand said Oh Rama! You are firm on sathyavrata, dharmaand
obedience to your father. You are valorous, glorious and capable of
winning all the three worlds. Rama! You not only know all dharmas
but you are also devoted and protecting the dharmas. We all came foryour protection. The king who takes 1/6thof our tapo phalamand also
does not protect us will go to hell. The king who loves his people and
protects them as his own children will reach Brahmaloka.
We are all doing tapasyaand 1/6thof our tapophalamwill go to
the king. In spite of that we are all being harrassed by rakshasas. There
is no protection for old tapasvisand vanaprastas. Those rakshasaskilled
many tapasvis. You come with us do that we show you the heaps of
the Minis dead bodies. Those rakshasasare wandering freely on the
banks of river Mandakini, river Pampaand Mt. Chitrakootam,where
many tapasvisare doing tapasya. Since you have come, we have all
came to seek protection from you.
Ramasaid Oh Maharshis! You are all great tapasvis. You are to
order me and should not request. I presume that my father has sent
me to forests only to protect you from those rakshasas. We will also
live with you in these forests. We will kill all rakshasasand keep you
happy. You are going to see the valor of me and my brother. You leave
your fear and continue tapasya. We are going to the ashram of
Suteekshna Maharshiand you bless us.
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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~25
[Tatwam:
Vaikhaanasaa Taapasaaha The Maharshis who met Rama
in Sarabhanga Maharshi s ashrama all belong to Vaalakhilya
sampradaya and many other sects. Each one of them are looking as
bright as Brahma. They have all fixed their minds in the path of yoga.
There are so many ways of worshiping, in the path of yoga, based on
their Karma phalams. Vaikhaanasas are all born from the nails of
prajapati.
It is defined in Sarvatantra Sidhaanta Padaartha Lakshana
Sangraham as Akrushtapachaiyushadheebhi Kurvan which
means those who eat roots that were generated naturally from earth
and perform tapasya. They are also known as vanaprastaswho are
defined as Vikhanasam Vaanakrastaha in sabda kalpa drumam
Maheswara teerdhalu has commented them as
Vikhanasamuninaa Vaikhaanasaaha which means those who
gave up gruhatashrama and doing tapasya. But they cannot be
necessarily construed as vanaprastashrama . Because some of them do
not practice agnihotra.Na Cha Tasya Cha Manusmrutichapter 6 sloka16 and 53
which means man does Karmas with desires. In course of time, all the
desires will vanish from his mind. As he starts doing satkarmas,he
develop the feeling of doing Karmas for the benefit of others. This
ultimately leads to sarva sanga parityagam and he finally becomes a
nissanga.
The same is taught in Bhagavatgeethaas Sarvabhootastamaat-
maanam Samadarshanaha. One may not achieve the entirepunya
phalams in one birth. But this will help in the coming births which will
not go waste.]
Ramameets Suteekshna Maharshi
[This part is taken from 7th Sarga and also from Adhyatma
Ramayanam]
Story in Brief:
Rama, Sitaand Laksmana took leave from Maharshiand went to
the ashramof Suteekshna Maharshi. By the time they reached, the
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26~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam
Maharshi was in samadhi. Ramaprostrated at his feet and said
Mahatma! I am Rama. You know all dharmas. You have the wealth of
tapasya. I came to seek your blessings.
Maharshiopened his eyes, saw Rama,embraced him and said
Rama! You are superior in the Raghu family lineage. You stand first
among the truthful people. I welcome you. My ashram has become
pure with your presence. You are our protector. I am waiting for you
since a long time. I came to know that you were living on Mt.
Chitrakootam. I have decided to go to heaven only after seeing you.
Ramasaid Maharshi! Since it is forests, it is natural that cruel
animals might me moving around. If we stay here, we may be tempted
to kill them. Such a violence may not be liked my Maharshis. Hence it is
not good for us to stay here for a long time. Rama, Sitaand Lakshmana
took the hospitality of the Maharshiand stayed for that night.
[Tatwam:
Maharshi said Oh Rama! I retained my body without going to
heaven only to see you. Those yogis who practiceyoga can retain their
body as long as they want. Krishna also said in Bhargavatgeetha as
Tasmaadyogeebhivaarjuna. A sadaka enjoys Brahmanandam in the
presence of his ista deivam. That is what Maharshisaid Before the joy
of your sight or your Darsananandam, the pleasures of heaven are
small. What we learn from this chapter is that desire less satkarmas
will give enormous satisfaction and great divine joy.]
Ramaleaves Sutheekshna MaharshiAshrama
[This part is taken from 8th Sarga and also from Adhyatma
Ramayanam]
Story in Brief:
Rama, Lakshmanaand Sitagot up before sunrise and completed
agnipooja and other daily rituals. Then, Ramawent to Sutheekshna
Maharshi and said Oh Maharshi! We are fortunate to have your
hospitality. If you permit me, we will proceed into the forests. The
Maharshis came with me are also interested in seeing other rishi
Ashrams, before the day becomes too hot. Rama did Pradakshina
namaskaramto Maharshi. Maharshisaid Oh Rama! You travel in the
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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~27
root I suggested which is safe for all of you. En route you will find
beautiful gardens, lakes, fruits etc. You will also find many tapovanas
of Great Rishis on your way. They are all great tapasvisas splendorous
as Brahma. Please do not forget to visit my ashramagain. Rama agreed
for the sages words and started from the Ashram with Makshmana
and Sita and others.
[Tatwam:
Athategnim Vachanamabruvan 4This means, Rama and others got up early in the morning
completed agnipoojaand other rituals and visited the Maharishi..
These smrutis Vase... yogatastanum 100 and Japyainaiva
Uchyate 87 . These two smrutis instruct that one should get up from
the bed before sunrise and do sandhyavandhanam, agnipoojaand other
rituals. These are all supported by vedas. Except arghya pradanam,
rest all mantrasare to be recited silently; Which means, this is meant
for those who leave the house in early hours. The next question is ,
how many times should one recite Gayathri mantra? There are no
restrictions for Gayathri mantra . The sookthi reads as
Ashtaavimsatyanadhyaaye Swaadhyaaye Tu Yathechayaa Which
means that Gayathriis to be recited twenty eight times. Some people
will wake up at very early hours. People should not recite other mantras
without Gayathri. In fact all those mantras are connected to Gayathri
mantra. As such all other mantras also can be recited with Gayathri
mantra . As far as agnipooja is concerned Udite Soorye
Praatarjuhuyaat. Sruti is also instructing us in another way, which
is Anudite Soorye Praadarjuhuyaat when there is a clash of
instructions in vedas itself, doubt may arise which is to be followed? In
such cases sruti, smruti,purana, ithihasasare to be taken aspramanam.
When such clash took place in sruti, smrutiis to be taken aspramanam.
When, such doubts arise in smruti,puranas are to be taken as
pramanam . In the absence of purana , ithihasas are to be taken as
pramanam. In the absence of all the above pramanams, traditional
customs are to be followed. Traditional customs means
Sishtaachaaraha Parigraahyassruti smrutyorabhaavataha.
Which means that, when sruti, smruti, purana and ithihasasare not
suggesting anypramanam, elders words are to be taken aspramanam.
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28~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam
In the above context Sita, Ramaand Lakshmanafollowed as per
their family tradition which has the support of sruti. Hence they all
completed worship and other rituals before sunrise.]
Ramas vow
[This part is taken from 9th Sarga and also from Adhyatma
Ramayanam]
Story in Brief:
Rama, Sitaand Lakshmanawere walking in the forests. On their
way Sitasaid Prabhu! You know all dharmas. But, If we look deeply
into your words deeply, we find a small trace of adharma. Normally
people entangle into three types of vices to satisfy their desires. One is
speaking untruth, second is lust towards others women and the third
is harassing others without any provocation. Rama! You never uttered
an untruth so far. In future also, you will not. It is impossible for you to
have lust on others women. In future also that vice will not touch you.
I am only worried about the third. Without any prior enmity, resorting
to the killing of others seems to be a dangerous vice. To protect the
Maharshis and tapasvis you have promised that you will kill all
rakshasasin Dandakaranya. You told them that you and your brother
have entered Dandakaranyaonly to kill these rakshasas. Ever since I
heard your words, I am disturbed. After a serious thnking on this
matter, I think it is not safe for us to live in Dandakaranya. I will explain
to you why.
Dandakaranyais a thick forest. Many cruel animals roam freely.
You and your brother will not keep quiet. You will kill them. The wood
stacked near a blazing fire will also catch fire. In the same way,
Kshatriyasare known for their splendor and strength. If they are inpossession of bow and arrows, with them their strength will be
doubled. Long ago a Maharshiwas doing tapasyapeacefully. Birds and
animals also were living without any enmity. One day Indrawanted to
disturb his concentration and came in the form of a soldier and
requested him to keep his sword in the sages custody till he comes
back. From that day onwards, the Maharshi kept it on his body
wherever he went. After sometime he lost concentration on his
Tapasya. He was more conscious about the sword. Because of his
association with the weapon, he developed cruel thoughts. With that,
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his dharmastarted declining and adharmaand cruelty grew in him. As
a result he went to hell.
Weapons are also as dangerous as fire. I am telling all these things
out of love and respect towards you. Since you move in the forests
wearing bow and arrows, you may be tempted to kill rakshasasthough
you have no prior enmity with them. Hence I am afraid that we may
land in trouble from rakshasas. Kshatriyashould use his weapons only
to protect the people who seek his protection. At the moment you are
not living in Kshatriya dharmaand hence you should not developenmity with rakshasas. All the more, you have accepted a munislife,
wearing Valkalasandjatas. Hence Kshatriyadharmadoes not suit us.
Rama! A Kshatriyacannot be peaceful after wearing a weapon.
Hence you do not wear weapons till you reachAyodhya. You have
rejected kingdom and came to forests to live a munis life. This will
keep all your mothers happy. Rama! By practicing dharmayou will get
artha (wealth)and all comforts. Dharmawill provide you everything
in the world. Dharmagives shelter to all worlds. Maharshis are living
on a regulated life with limited diet only to earn dharma. Only suchpeople who live with a prescribed code of conduct alone can have
comforts. Normally women are wavering to and fro by nature, hence I
have told you all these things. It is not my intension to teach you
dharma. In fact I do not have the capacity to teach dharma. Not only
me but nobody else on earth can teach you dharma. You discuss with
your brother and do what you feel correct.
[Tatwam:
Treenyeva Raudrataa 3.
In this slokaSita speaks about the effects of evil vices. She isworried about the third vice. The teachings of ValmikiMaharshifrom
the mouth of Sita appear to be opposite to this Manusmruti
Kaamajeshu Mrutaha 46-53 but if we examine it deeply, we find,
it is not contradicting. This is because, common dharmas do not apply
to god. In fact Sitadid not teach these dharmas here to Ramabut she
has told them for the sake of all others, the common people, as Rama
does not need to be taught these Dharmas.
Mithyaavaakyam Subhadarsana 4
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30~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam
These are the words of Sita. She is telling about those three vices
to the people and not to Rama. Those who do not speak lies and who
will not speak in future also, such a person will not be tempted towards
the others women also. Such people are known as a superior among
the men. This will apply for both men and women. In this manifestation,
Ramawants to teach the evil effects of these vices by practicing Dharma
himself and wants to become a model to others.
Truteeyam Prati 9-13
These are the words of Sita. Prabhu! Why are you trying to kill
rakshasaswithout any prior enmity with them? Suddenly how did you
develope this evil vice? You promised to kill rakshasasfor protecting
Maharshis. This is causing me anxiety. I do not know when and how
you will act. Though the words of Sitamight appear like timidity and
womanly hesitancy, but if we looks at its hidden meaning, we
understand that she is not timid. According to Manusmruti,
Adeergha Rahasyavit 310 which means a king should speak soft.
He should not be attracted by evil vices and evil people. This is Raja
dharma. But Ramas vow might appear against the teachings of smruti.That is why Sitahas cautioned Ramathat people should not find fault
him on this at a later date. She said she was disturbed by his vow. In
fact she was advising the people not to take such vows in haste but she
is not finding fault with Rama.
Sarvam Hi Maachirena 33-34
These are the words of SitaOh Rama! You know the real nature
of all the worlds. You be pure as long as you live in forests. The hidden
meaning of her teachings are Oh Rama! What we intended to do was
already decided by us. I have to pretend as if I am living in lanka and
you are to pretend as if you are grieving for me. You ignore my cautious
words; consult your brother Lakshmanaand do it fast. Because the
Karmaphalams of many rakshasashave ripened and they are waiting
to get killed in your hands. Then only they will attain salvation.
In this part of the story let us examine whatAdhyatma Ramayana
Sarga3 Sitasaid:
Oh Rama! The sun and moon will change their forms depending
on the place. You alone is Brahma, Vishnuand Maherswara. You are
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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~31
created by Mahamaya. Which means even trimoortis are not permanent
and created by Prakruti. You alone is above Prakruti. You are the cause
and action of all activities of all worlds.
Even Bhagavatgeethachapter 13 sloka16 confirms the same.
SutheekshnaMaharshisaid Oh Rama! Though you are formless,
I am fortunate now, that I am able to see you with form. According to
the Upanishad vakyam Upaasakaanaam Kaaryaartham
Brahmanoroopa Kalpanaa which means in whatever form peoplemight meditate on you, you will appear before them in those forms.
Hence Paramatmais formless and all forms belong to him. Hence I fix
the forms of Rama, Sitaand Lakshmanain my heart permanently and
meditate. I have no more desires. What does he mean? There is no
better Anandham than having the darshanof his ishta daivam. In short
performing desireless satkarmasalone gives Divine Joy.
Bhartruhari also teaches the same as Bhnyaanaam
Nissnkamankesayaaha
Since Ramaknows the devotion of SutheekshnaMaharshihe said,
I came to see you this part of the story is again proving that meditation
is superior than the external worshiping.]
Ramareplies toSita
[This part is taken from 10th Sarga and also from Adhyatma
Ramayanam]
Story in Brief:
Ramasaid Devi! You are the daughter of kingJanaka. You know
all dharmas. Though you have cautioned me out of love, all the people
will appreciate your cautious words. You yourself told me that aKshartriya should always wear the bow and arrow to protect the people
who are in distress. Now what more can I tell you?
All the tapasvisliving in Dandakaranyaare rich in their tapasya.
They not only can protect themselves but also can protect others with
the power of their tapasya. However they all came and requested for
my protection. They are all afraid of rakshasas. They are not able to
not eat and sleep peacefully. Those rakshasas are eating the flesh of
these tapasvisand abducting their women. Hence these tapasviscame
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32~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam
for my protection. Is it not a matter of shame for a Kshatriyato look at
such dejected tapasvis? That is why I asked them what do you want?
They all said:
Rama! We are harassed by rakshasas. They can change their
forms as they wish. When we worship agnithey come and pour blood
and flesh into the agnihotras. We are afraid of them and living with
fear. We are all tapasvis. You are the protector for us. With the power
of our tapasya,we ourselves can kill them. But if we curse them, we
loose the fruits of all our tapasya. Hence we are waiting patiently and
praying the god to protect us. Because of the fear of rakshasas,we are
not able to concentrate on our tapasya. Though they are killing us, we
remain as spectators. God has heard our prayers and sent you and
your brother to protect us.
Sita! When all those tapasviscame and sought my protection, I
assured them that I will kill all rakshasas. As long as I am alive I will
stand by my promise. You are aware that truth is dearer than my life.
Hence I and my brother will fight with all rakshasaseven at the cost of
our life. I consider it as my duty to protect them even if they did notrequest me like this. As such, how can I go back from my promise?
However your words are befitting the tradition of our family.
[Tatwam:
Rama understood the inner meaning of Sitas advice.
Truthfulness, non violence and protection of people in distress are the
main morals taught in this Sarga.
Paramatma hasneither friends nor enemies. One may ask, if that
is the case, why has he descended on earth? Because of this Upadesa,
three great uses become available to all people :
1. For cruel acts, bad results are bound to come. Ramawanted to
teach people this result of cruel Karmas to people.
2. God will take any amount of pain to protect his devotees.
3. Rama taught the people the discrimination between good and
evil acts.
Vasanto Viseshatasha 5-19.
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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~33
Rama said Oh Sita! All those tapasvis are suffering because of
rakshasasand requested for my protection and I assured them. The
hidden meaning in this part of the story is that all those tapasvisare
observing non violence and living on fruits and roots. God always
protects those who practice such non violence even against rakshasas.
Since the rakshasasare cruel and wicked, they are to be punished. They
are not only disturbing the tapasyaof the Maharishis but also eating
their flesh. Both are evil acts. Manusmrutichapter 5 sloka45-54 also
instructs to punish such cruel people. The moral in this part of thestory is that those who live on violence and eat human flesh cannot
enter into the heaven. It also ddecreases all feeling of brotherhood
among the people.]
Ramagoes to the ashramaof Agastya
[This part is taken from 11th Sarga and also from Adhyatma
Ramayanam]
Story in Brief:
Rama, Sitaand Lakshmanatravelled across many forests. By the
time it was sunset, they heard melodious music from below a lake
they were passing by. After sometime they entered a tapovana. Those
tapasvissaw Sita, Ramaand Lakshmana; invited them to their ashram;
and worshiped them. They all requested Rama to protect them from
the cruel rakshasas. Ramaassured to protect them from the rakshasas
and lived with them for a few days. From there, they went back again
to the ashram of Sutheekshna Maharshi. Ramaasked Maharshi!I want
to visit the ashramofAgastyaMaharshi.Kindly guide me the way to
his ashrama.
Maharshisaid Rama! I myself wanted to suggest you to havethe darshanof AgastyaMaharshi. From here you have to travel four
yojanas in southern direction. Rama took permission from the
Maharshiand travelled towardsAgastyasashram.
Rama said Lakshmana! There are so many stories that reveal
the glories of Agastya Maharshi. I will tell you how he killed two
rakshasasVaatapiand Ilvala.
Lakshmana! Those two rakshasas were killing Brahmins and
tapasvisin a deceitful manner. Ilvalaused to take the form of a Brahmin
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34~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam
and wait on the foot paths in the forests, waiting for Brahmins to pass
that way. The moment he found a tapasvi or a Brahmin, he used to
approache them and say I am performing sraaddhaof my parents. I
am waiting for a Bhokta. So saying, he used to take him to his house.
Vaatapiused to take the form of a deer. Ilvalawould kill that fake deer;
prepare food with the deer flesh and offer it to the Brahmin. After the
Brahmin completed taking his food, Ilvalaused to call out to his brother,
Vaatapi! You come out. On hearing Ilvalas words, Vaatapiwould take
his original form; break open the stomach of the Brahmin and comeout. After that, both the brothers used to eat away the flesh of the
Brahmin.
Lakshmana! In this manner they were cheating many tapasvis
and Brahmins. Some of them went toAgastyaMaharshifor protection
and Maharshiassured them. One day Ilvalarequested Agastya Maharshi
who was going that side, to be a Bhokta in their sraadha. As usual,
Ilvalakilled Vaatapi in deer form; prepared food with his meat and
offered it to Agastya Maharshi. The Maharshiate away all the food and
said Vaatapi! You get digested in my stomuch in this way he said three
times. Ilvaladid not know the power of Maharshiand called Vaatapi
back as usual. Maharshisaid Oh Ilvala! Where is Vaatapi? I have eaten
and digested him. Ilvala became furious and jumped on him to kill.
Maharshiburnt him to ashes with the fury of his eyes. After Rama
told this story, they both reached the ashramaof Agastyas brother.
He worshiped Rama and Lakshmana. Next morning they both reached
the ashramaofAgastyaMaharshi.
[Tatwam:
Patratatra Cha Drusyande Sankshiptaah
Kaashtaasanchayaaha Which means people used to collect drybranches of trees, but did not cut the live branches of trees to perform
agnipooja which was a daily ritual for all the three varnas. Srutiis also
instructing as Agni Mukhaavaidevaaha and Maharshis used to
follow agnipooja.Jyothitakes a prominent place in shodasopacharaas.
Why? Because Maharshis will pray god in the form of jyothi. It is
revealed in several puranas Dhyeyasasyadaa
Savitrumandalamadhyavartee Naaraayana it is believed that
Paramatmalives in the form ofjyothiand Maharshis worships him in
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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~35
yagnasand also in Upasanasin the same form. But the devotees worship
in the form of images in their preliminary stages. Even lord Krishna
also said Yajnaanaam Japayajmosmi.]
Ramameets AgastyaMaharshi
[This part is taken from 12th Sarga and also from Adhyatma
Ramayanam]
Story in Brief:
Rama, Sita and Lakshmana entered the ashram of Adastya
Maharshi.Lakshmanawent inside the ashramand said to one of the
disciples as follows: Oh tapasvi! Rama the son king Dasaratha has,
along with his wife Sita, come to see the Maharshi. I am his brother
Lakshmana. The disciple went into the ashram. At that time Maharshi
was worshiping agni. The disciple said Maharshi! Rama, Sita and
Lakshmanaare waiting for your permission. Maharshisaid My son!
Ramaand Sitaneed nobodys permission to enter this ashram. They
can come and go freely as they like. They are the most worshipful
guests. I am myself waiting for their arrival. You go and bring them
immediately. The Disciple went out and invited Rama, Sita and
Lakshmana.
AgastyaMaharshi worshiped them with traditional honors. He
offered fruits and roots to eat. Maharshisaid Rama! I should worship
agni before inviting and worshiping guests. This is our tradition.
Otherwise the host will go to hell and eat his own flesh. You are the
emperor of all the worlds. You are the embodiment of dharma. It is my
fortune to have you as my guests. Rama! This is a great bow belonging
to Vishnu and was made by viswakarma . The arrows are gifted by
Brahma. This quiver and this sword were gifted by Indra. You take allthese weapons which will secure the victory to you.
[Tatwam:
Agni Priyaatidhihi these are the words ofAgastyaMaharshi.
Which means Rama! After completing agnipooja[vaisyadevam] only
the guests are to be worshiped. Otherwise the host will go to hell and
eats his own flesh. You are the most worshipful guest. The inner
meaning of this sloka is one should not violate the regulation as
instructed in sastras. The words of Maharshi are not in line of
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36~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam
Manusmrutichapter 3 sloka111. Now a doubt may arise which is to be
taken as pramanam. Manu has instructed for kshatriyas where as
Valmikis words apply to Paramatma. AgastyaMaharshiknows that
Ramais the manifestation of Mahavishnu. Paramatmahimself was in
front of him now. So, he can violate the Manusmrutis instructions to
worship the Paramatma before him. Bhagavaan Praaptaha Priyaa
tithihi which means Oh Rama! Though you will please all, you will
not stay here forever. You have come. I consider it as my fortune to
receive a illustrious guest like you.InAdhyatmaRamayana,in chapter 3 sloka28 also, the sameness
of Sivaand Kesava is revealed and italso indicates the greatness of Sita
Devi.]
Ramagoes to Panchavati
[This part is taken from 13th Sarga and also from Adhyatma
Ramayanam]
Story in Brief:
AgastyaMaharshi said Rama! You all came by walk and looktired. You take rest for this night. Sita is a chaste woman, born in a
royal family and, she also came with you like a shadow to share your
difficulties. Lakshmanaalso came to serve you. I wish all auspiciousness
to you.
Ramasaid Maharshi! We want to build a cottage somewhere in
these forests. You suggest me a suitable place for us to live.
AgastyaMaharshisaid Rama! From here in about two yojanas
distance there is a mountain by namePanchavati. There, you get plenty
of fruits and roots. By the side of it, the river Godhavariis flowing. Youwill have plenty of waters in it, in all seasons. You go and build an
ashramand stay till you complete your forest life. Rama! I saw your
future with the power of my tapasyaand that Panchavatiis the most
proper place for you to live. Sita will also be comfortable there.
[Tatwam:
Bhavaanapi.. Paalayishyasi 22.
These are the words ofAgastyaMaharshi. Rama! You are living
with your wife. You are capable of protecting her. Not only that; you
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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~37
can protect the entire municommunity in these forests. The hidden
meaning of Maharshis words are, Oh Rama! You are a sarvasakshi. You
are a nissanga. Unless you are associated withMahaprakrutiyou cannot
protect the worlds. When your will power comes out, the creation will
start and it is also known as prakruti. Again when prakruti absorbs
back into you, the entire creation will be dissolved. Hence you are a
Parabrahmanwith form, associated with prakruti. You protect all
tapasvisfrom Kharaand other rakshasas. It is implied in his words
that the protection of dharmahas now started. He said again and againto protect the tapasvis in the forests.Why?
Maharshis worship Paramatmaday and night for the welfare of
people. It is the duty of the Paramatmato protect such tapasvis. Even
Devatas also work for the welfare of those tapasvis. Braahmanyaa
Bhaarata Raajendra Punascha braahmanaad bhaara Which
means they worship Paramatma for the welfare of all other
communities. Who else will be purer than those who work for the
welfare of others? That is why the munis, Maharshis and tapasvisstand
first among the worshipful community. That is why the Sookti
Taapasaan Paalayishyasi, is quite appropriate on this occasion
Gruheetachaapau Samaahitau 27. Which means Ramaand
others went ahead with great mental strength, to Panchavati to build
an ashram as suggested by Maharshi.
Srutvaa Maargamaseshaviddharihi Sarga3. It is said in
AdhyatmaRamayanaas Aseshavit Harihi
which means Ramawent happily from there, being fully aware
of what all the Maharshi had advised him. Since he himself is Sri
Mahavishnuhe knew that the Maharshi also knew his own intentions
and therefore, Rama went happily towards Pachavati.]
Ramareaches Panchavati
[This part is taken from 14th Sarga and also from Adhyatma
Ramayanam]
Story in Brief:
Rama, Sitaand Lakshmanawere travelling towards Panchavati.
On their way they saw a big banian tree and a huge eagle on it. Rama
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38~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam
and Lakshmanathought that the Eagle might be a rakshasa. They both
asked the eagle who he was. The eagle said I amJatayuvu, theking of
all eagles. I am living in these forests for over sixty thousand years. I
am the son of Aruni and Syeni. They had two sons. My elder brother
was Sampatiand I am the second son. I am a friend of your father, king
Dasaratha. I will act as your servant. This is a dangerous forest. Many
cruel animals and rakshasaswander here freely. When you both go
out, Sitawill be alone in theAshram. At that time I will take care of her
safety. You accept me as your servant.Ramaand Lakshmana felt happy to hear the name of their father
after a long time and all the more fromJatayuvu.Jatayuvualso followed
them to pachavati. On their way Jatayuvu told them several stories
about Dasaratha.
[There is not Tatwamin this chapter]
Ramabuilts ashrama
[This part is taken from 15th Sarga and also from Adhyatma
Ramayanam]
Story in Brief:
Rama, Sita and Lakshmana reached Panchavati. Rama said
Lakshmana! We have reached Panchavati as advised by Agastya
Maharshi. The place that we are going to live should be close to the
river, so that, we can have abundant water. We need sufficient
quantities of darbhagrass to worship the gods and agni. The place
should be dry and without mud so that Sitacan move around freely.
Lakshmanasaid Rama! All my life I was serving you as a devotee. I
never thought of anything on my own. Hence you show me a place and
order me to build a cottage. I will obey your orders.
Ramawas happy for his devotion and obedience. Ramashowed
a suitable place to build a cottage where the surroundings were very
beautiful. From their place, they could see elephants, tigers, deers and
other animals roaming on the slopes of the mountain. Lakshmanafell
a few trees and built a cottage. Sitaand Ramawere happy looking at it
and expressed happiness to Lakshmana. They took a bath in river
Godavari and worshiped Vastu with lotus flowers. Rama embraced
Lakshmana and said Lakshmana! You have built this cottage as I
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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~39
dreamt in my mind. Except embracing you what better gift I can offer
you? Ramaand Sitaentered the house and Lakshmanafollowed them.
[There is not tatwam in this chapter]
Ramas advice to Lakshmana
[This part is taken from 16th Sarga and also from Adhyatma
Ramayanam]
Story in Brief:
By the time Rama, Sita and Lakshmana settled in Panchavati,
Hemantharutuentered. One day they all went to river Godhavari to
have a bath. Lakshmanasaid Rama! The season which you love most
has already come. This is the best of all seasons. Snow fall is taking
place at nights. All the animals are suffering with chillness and their
skin is becoming stiff. All the lands are yielding good crops.
Rama! Though your brother, Bharata, is living in Ayodhya he is
also doing tapasya like us. As we come to Godhavarifor a bath he must
have gone to river Sarayuby this time. Bharata is not only valorous
but also knows all dharmas and is a truthful person. He has won controlon his senses. He is obedient to elders. Normally children come to
possess the qualities of their mother but inBharatascase, it is different.
He has acquired all the qualities of our father. I fail to understand how
Kaikeyihad her cruel nature in spite of giving birth to a righteous son
like Bharataand becoming a dharmapatni for our father.
Ramasaid Lakshmana! I can understand your love for Bharata.
You can praise the virtuous qualities of Bharata and the family of
Ikshvakus. But do not blame our step mother Kaikeyi. Though I am living
in the forest my mind always thinks about Bharata. I cannot forget thesweet qualities of him. I am dreaming of the day when all of us will live
together at one place.
[Tatwam:
Samo Prahlaadanaani Cha 26-36. These are the words of
Rama. He said that the words of Bharataare affectionate, melodious
and also as palatable as a sadhuswords. The syntax is said as Priyaani
Madhuraani Hrudyaani Amrutakalpaani Manah
Prahlaadanaanicha Asyabharatesya Vaakyaani Samsmaraami we
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40~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam
are to think about using the words as Hrudayamand Manas. Normally
Manas is known for its wavering nature. Hrudayam is known for its
weak or feebleness. Therefore those, whose words remove the
wavering nature of Manas, and make one focus on meditation on the
Paramatma only are known as real devotees. This is what Rama
wanted to teach us. Hence he advised Lakshmana not to blame Kaikeyi
because the manas becomes wavering and hrudyambecomes feeble
thereby.
Soorpanakhawants to marry Rama
[This part is taken from 17th Sarga and also from Adhyatma
Ramayanam]
Story in Brief:
After taking their bath Rama, Sitaand Lakshmanacame to their
ashram andwere sitting and talking. At that time, a rakshasawoman
came and saw the beauty and splendor of Rama. She went close to him
and saw him. Immediately the God of Cupid (Manmatha)possessed
her. She lost all control on herself. She was not only cruel but also ugly.
Soorpanakhasaid You have come with your wife. You are also wearing
bow, arrows and sword. At the same time you are wearing Valkalas
andjataslike a muni. This forest is full of rakshasas. Why did you come
to these forests? Tell me the truth.
Ramasaid I am the son of king Dasaratha. He is as valorous as
Devendra. I am his eldest son. People call me by the name Rama. He is
my brother Lakshmana. He came to serve me in the forests. She is my
wife Sita. She is the daughter of kingJanaka. My father has promised
to my mother to send me to the forests. As per the orders of my father
I have come to live here. You tell me who you are? Where do you live?Whose wife are you? I have not seen such a beautiful woman like you
in rakshasas. You tell me why you have came here? Soorpanakhasaid
I am a rakshasawoman. My name is Soorpanakha. I can change my
form as I wish. I possess many mysterious skills. I live alone. People
are afraid of me. I wander in all these forests as I wish. I am the sister
of Ravanawho is the king of rakshasas. He is more valorous than Indra.
He is the son of Visravasu. Kumbhakarna is also my another brother
who spends most of his life in sleep. Righteous Vibheeshanais another
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