Jai Sri Ram.
Rama visits Sharabhanga and SuteekshNa Ashrams:
Viradha, though a Gandarva born of Java and Shatahrada, largely of
curse and by boons granted by Brahma had become a gruesome-rakshasa
who can not be killed by weapons of any sort. The sharp arrows shot at
him by Rama thus went in vain. Leaving Seetha on the ground he grabbed
Rama, LakshmaNa and putting them on his shoulders like babies, started
running into the forest deep.
Rama though would not like to travel with him yet watched and waited
for what he does next. Hearing Seetha scream to sacrifice Her for
their release, both decide to take on the demon and LakshmaNa severed
the left arm while Rama cut the other. Viradha fell on the ground like
a mountain hit by Indra's vajrAyuda but could not be killed by any
further cutting or shearing. Hence LakshmaNa made a huge pit on the
advise of Rama and buried to see the end of him. Rama embraced Seetha
comforting Her from a state of fear and panic.
Thus released of his curse by Rama, Viradha narrated his story of how
he became a demon from being a celestial Gandarva named Tumburu etc.
And before departing helped Rama reach sage Sharabhanga's place.
On approaching Sharabhanga's Ashram, Rama finds Indra waiting on his
chariot un-grounded and saddled with horses of green colour, to take
the Sage along with him to Brahma loka. But the Sage desiring to see
and worship Rama, Seetha and LakshmaNa before that sends him off
un-accompanied.
On arrival the Sage receives Rama, LakshmaNa and Seetha and narrates
the visit by Indra and the Brahma loka that awaits him. Having met
with Him, he said to Rama that all the worlds including that of the
Brahma Loka are of lesser significance and would offer them to Rama,
his guest. Rama rather would reply saying " I do seek a dwelling in
this forest as dedicated by you".
Guiding Rama to seek the assistance of Sage SuteekshNa in this regard,
he departs, invoking Yogic fire and forsaking his body in that, as
snake cast it's molt.
Rama in the garb of an ascetic can not accept the worlds offered by
sage Sharabangha nor a Kshatriya can accept donations like Brahamins.
Pertinent to the context what He seeks is a dwelling as an ordinary
human albeit as God-incarnate he could.
Hence His visit to sage SuteekshaNa, next.
Monday, June 17, 2013
RamarpaNam-298-299
Jai Sri Ram.
DandakarNaya pravEsam and VirAta vadam:
All along Rama has been wandering in the plains and hilly terrines north of Vidharba and for the first time is stepping into the thick and trecherous forest area encompassed between Chitrakuta, Ramtek (Nagpur) and Panchavadi (Nasik) appearing in a triangle.
This forest area serves as a divide between the then prevailing organised and civilised society of the North from the ethnic and barbaric society of the south so to say a great divide between the Aryavarta and Janastana communes.
The native inhabitants behaved as cruel man-eaters often disrupting the peace of the divergent race. Rama needing to establish a single civil order had to eliminate the demonly both as protector of the suppressed and the peace loving as well as ruler of both these lands. He thus established Himself as a deena-Jana and mitra-Jana rakshaka. With this mission in mind He entered the Dandaka forest right in.
The forest reverberating the sounds of Vedic chants by holy sages seated besides the tri-Agni, the birds chirping along the roaring of animals at a distance, all greeted them. The august sages who gathered to receive the three, blessed them with Vedic chants to ward off the evil eyes especially their own as the ascetic attire in which Rama, LakshmaNa appeared were more fitting to them than to the sages themselves. They offering fruits and flowers worshipped them and showing their eaten and mutilated limbs pleaded to Rama to protect them as a mother would do to her child in the womb. Rama rather felt ashamed of His failure to protect their person and belongings, He instead of being the first to reach for their safety have left them suffer and plead for help too.
The Lord feels His appetite satisfied essentially by surrendering to His protective arms instead of making food offerings and slipping away from His fold, as believers of " sva-rakshNe-svanvayam ".
Next day after bidding farewell to the sages, Rama entered the deep forest and while Seetha and LakshmaNa followed Him, there appeared a huge eyed demon with large belly and dreadful look. He came running and catching hold of Seetha asked why they need a wife for a warrior in ascetic garb. Claiming himself to be Viradha asked Rama, LakshmaNa, who they are? With Seetha panicking and Rama disheartening, enraged LakshmaNa calming Rama said he would with the same anger as he ravaged against Bharata, a ruinous arrow would be released to finish Viradha.
The demon admonishing Rama, LakshmaNa for flouting sainthood grabbed them both to kill and make Seetha his wife. From here on necessitating Rama eradicate the demonic forces all around and provide a safe home to the sages who surrendered to Him in right earnest.
DandakarNaya pravEsam and VirAta vadam:
All along Rama has been wandering in the plains and hilly terrines north of Vidharba and for the first time is stepping into the thick and trecherous forest area encompassed between Chitrakuta, Ramtek (Nagpur) and Panchavadi (Nasik) appearing in a triangle.
This forest area serves as a divide between the then prevailing organised and civilised society of the North from the ethnic and barbaric society of the south so to say a great divide between the Aryavarta and Janastana communes.
The native inhabitants behaved as cruel man-eaters often disrupting the peace of the divergent race. Rama needing to establish a single civil order had to eliminate the demonly both as protector of the suppressed and the peace loving as well as ruler of both these lands. He thus established Himself as a deena-Jana and mitra-Jana rakshaka. With this mission in mind He entered the Dandaka forest right in.
The forest reverberating the sounds of Vedic chants by holy sages seated besides the tri-Agni, the birds chirping along the roaring of animals at a distance, all greeted them. The august sages who gathered to receive the three, blessed them with Vedic chants to ward off the evil eyes especially their own as the ascetic attire in which Rama, LakshmaNa appeared were more fitting to them than to the sages themselves. They offering fruits and flowers worshipped them and showing their eaten and mutilated limbs pleaded to Rama to protect them as a mother would do to her child in the womb. Rama rather felt ashamed of His failure to protect their person and belongings, He instead of being the first to reach for their safety have left them suffer and plead for help too.
The Lord feels His appetite satisfied essentially by surrendering to His protective arms instead of making food offerings and slipping away from His fold, as believers of " sva-rakshNe-svanvayam ".
Next day after bidding farewell to the sages, Rama entered the deep forest and while Seetha and LakshmaNa followed Him, there appeared a huge eyed demon with large belly and dreadful look. He came running and catching hold of Seetha asked why they need a wife for a warrior in ascetic garb. Claiming himself to be Viradha asked Rama, LakshmaNa, who they are? With Seetha panicking and Rama disheartening, enraged LakshmaNa calming Rama said he would with the same anger as he ravaged against Bharata, a ruinous arrow would be released to finish Viradha.
The demon admonishing Rama, LakshmaNa for flouting sainthood grabbed them both to kill and make Seetha his wife. From here on necessitating Rama eradicate the demonic forces all around and provide a safe home to the sages who surrendered to Him in right earnest.
RamarpaNam-296-297
Jai Sri Ram.
Anasuya Gifts flowers and ornaments to Seetha.
Love towards God is not diminished or conditioned by the punishments or gifts of life by Him, as they are the results of our own folly and favors to fellow beings while God ensures their fruits with out disparity. So much so devotion to husband by wife or the other to his counter part should stem out of bandage and not by virtues on either side. Seetha agreeing to the advise by Anusuya on the duties of a devoted wife cites the example of SAvitri and RohiNi as to how faithful and inseparable She is to Rama.
Pleased with that Anasuya offers gifts of flowers, fragrant oil and ornaments collected from forest yields to Seetha with a request to adorn them for ever.
Seetha is worth much more valuable than these as a pampered child of Vidheha and privileged queen of Ayodhya. But the sheer love of Anusuya make the gifts very special to Her, not wanting in any way.
Anasuya desiring to hear the self-narration of Seetha's Svayamvara
makes a request to Her and Seetha too seizing the opportunity gives a fair account from the start of Her birth when King Janaka ploughed the land and how he plunged in the ocean of anxiety, immediately on attaining marriageable age by Her.
The svayamvara is all about lifting and stringing of a bow given by rain-God VaruNa, resembling the weight of a mountain.Being unable to lift, all the Princes went away offering salutation to it. After a long time Rama with true valor,brought by Sage Visvamitra, arrived at Mithila to witness the Yagjna conducted by King Janaka. As per the words of the Sage, Janaka caused the bow to be brought for Rama to string the same. But the bow halved into two. There after, with due consent of King Dasararha, Seetha was given to Rama and UrmiLa, her sister to LakshmaNa.
Charmed by the story telling by Seetha, Anasuya hugged and kissed Her fore arms. As night was approaching Seetha returned to Rama with all the ornaments and flowers adorning Her, resembling Goddess Lakshmi.
Following day both Rama with His consort and LakshmaNa finishing the morning oblations set on their journey deep into the forest, as the sun masked by clouds.
Anasuya Gifts flowers and ornaments to Seetha.
Love towards God is not diminished or conditioned by the punishments or gifts of life by Him, as they are the results of our own folly and favors to fellow beings while God ensures their fruits with out disparity. So much so devotion to husband by wife or the other to his counter part should stem out of bandage and not by virtues on either side. Seetha agreeing to the advise by Anusuya on the duties of a devoted wife cites the example of SAvitri and RohiNi as to how faithful and inseparable She is to Rama.
Pleased with that Anasuya offers gifts of flowers, fragrant oil and ornaments collected from forest yields to Seetha with a request to adorn them for ever.
Seetha is worth much more valuable than these as a pampered child of Vidheha and privileged queen of Ayodhya. But the sheer love of Anusuya make the gifts very special to Her, not wanting in any way.
Anasuya desiring to hear the self-narration of Seetha's Svayamvara
makes a request to Her and Seetha too seizing the opportunity gives a fair account from the start of Her birth when King Janaka ploughed the land and how he plunged in the ocean of anxiety, immediately on attaining marriageable age by Her.
The svayamvara is all about lifting and stringing of a bow given by rain-God VaruNa, resembling the weight of a mountain.Being unable to lift, all the Princes went away offering salutation to it. After a long time Rama with true valor,brought by Sage Visvamitra, arrived at Mithila to witness the Yagjna conducted by King Janaka. As per the words of the Sage, Janaka caused the bow to be brought for Rama to string the same. But the bow halved into two. There after, with due consent of King Dasararha, Seetha was given to Rama and UrmiLa, her sister to LakshmaNa.
Charmed by the story telling by Seetha, Anasuya hugged and kissed Her fore arms. As night was approaching Seetha returned to Rama with all the ornaments and flowers adorning Her, resembling Goddess Lakshmi.
Following day both Rama with His consort and LakshmaNa finishing the morning oblations set on their journey deep into the forest, as the sun masked by clouds.
RamarpaNam-294-295
Jai Sri Ram.
Virtues of a devoted dAmpathya vis-vis Pathi-Patni dharma:
Anasuya appreciating Seetha for Her chosing to accompany Rama during exile explains virtues-woman as the one:
1. Who is dear to their husband no matter whether he is sinful or otherwise, wealthy or devoid of riches,
2. Who look upon husband as a friend and protector,
3. Who is clear as to what is virtue and vice and are submissive to their husband,
4. Who take prosperity and adversity in their strides with detachment and
5. Who is loyal and honest to their husband to the end.
Marital relation is essentially for the treaking of dharma by the husband and the wife his accomplice, apart from they being the procreators of proginy. Either of them deviating from this set goal ultimately will be de-touring their journey, like a ship off course without a steward.
Sita concurred with Anusuya saying "no austerity I ever eschew in being obedient to my husband, as was decreed by my parents during marriage witnessed by fire". Sita as though concerned said that Rama is full of virtues and thus She had no occasion to prove Her honesty in their absence. Such meritorious women are honored in heaven, blessed Anusuya wishing that every thing get fulfilled to Her.
As desired by Sita there was an occasion when Rama was un-kind and banished Her to the forest for the sake of an accusation by a dhobi of Her chastity. Still She remained faithful and honest to Rama and entered earth's crest after giving birth to Lav and Kush, at the end proving so.
Devotion that comes on account of good manners and attributes is of less significance than the one that comes naturally of being wedded husband and wife or the Lord and His subjects. Swaroopa kruta dAsyam vies great against guNa kruta dAsyam in this respect for the same reason.
Virtues of a devoted dAmpathya vis-vis Pathi-Patni dharma:
Anasuya appreciating Seetha for Her chosing to accompany Rama during exile explains virtues-woman as the one:
1. Who is dear to their husband no matter whether he is sinful or otherwise, wealthy or devoid of riches,
2. Who look upon husband as a friend and protector,
3. Who is clear as to what is virtue and vice and are submissive to their husband,
4. Who take prosperity and adversity in their strides with detachment and
5. Who is loyal and honest to their husband to the end.
Marital relation is essentially for the treaking of dharma by the husband and the wife his accomplice, apart from they being the procreators of proginy. Either of them deviating from this set goal ultimately will be de-touring their journey, like a ship off course without a steward.
Sita concurred with Anusuya saying "no austerity I ever eschew in being obedient to my husband, as was decreed by my parents during marriage witnessed by fire". Sita as though concerned said that Rama is full of virtues and thus She had no occasion to prove Her honesty in their absence. Such meritorious women are honored in heaven, blessed Anusuya wishing that every thing get fulfilled to Her.
As desired by Sita there was an occasion when Rama was un-kind and banished Her to the forest for the sake of an accusation by a dhobi of Her chastity. Still She remained faithful and honest to Rama and entered earth's crest after giving birth to Lav and Kush, at the end proving so.
Devotion that comes on account of good manners and attributes is of less significance than the one that comes naturally of being wedded husband and wife or the Lord and His subjects. Swaroopa kruta dAsyam vies great against guNa kruta dAsyam in this respect for the same reason.
RamarpaNam-292-293
Jai Sri Ram.
Athri-Anasuya, a divine and enviable couple.
After Bharata's return to Ayodhya, Rama dwelling in the forest one day observed the Sages living there in the vicinity were anxious and perturbed. Rama inquisitively asked the reasons for their distress and anguish as to whether they were disturbed by His or Lakshmana or Seetha's improper behavior, if any.
Discounting Rama's apprehension they said it is rather on account of the atrocities of the demons Khara and Dushana, Ravana's younger brothers, that they are moving out to a safe and better place. These demons who stay in Janasthana are cruel and eaters of human flesh make the sages life beyond endurance. The eldest of the sages complaining this to Rama cautioned Him to be watchful of their danger and requested Him to move along with them.
Rama continued to live there keeping the memories of the visit of Bharata, all His mothers to that place. But could not stay for long in deprivation of the sages, who departed. So Rama, Lakshmana and Seetha left the place too deciding to move elsewhere.
Moving down south on the banks of Mandakini river, they reached at the ashram of Atri. The sage welcomed them with full honors and introduced his revered, devoted and virtuous wife. She appeared feeble with wrinkled face, hair turned grey due to old age and her body shaking like a banana tree hit by a storm. Seetha introduced herself, by announcing her name to Anasuya.
The Puranas claim that Atri is born to Brahma from his eyes. Anasuya is the child of Devahooti and Khardama and marrying Atri she gave birth to Pracheena Bargis and to them were born the 10 Praachetas, the descendant of whom Sage Valmiki is one.
The three Gods, Brahma, Vishnu and Shiva were born as Moon, Datatreya and Dhurvasa respectively to Anasuya by a boon granted to her for her being the cause of releasing the sun God kept arrested by one Seelavathi alias Susheela. Such is the greatness of this divine couple.
Anasuya receiving Seetha, who greeted her with respect, gives a detailed account of the role and responsibility of a devoted wife, which have relevance to this day.
RamarpaNam-291
Jai Sri Ram.
Paduka Prabhavam.
Swami Desikar glorifies Sri Rama Paduka in several ways by means of anecdotes, metaphors and simile. The following will open up the Pandora box of such exhibition of His poetic frenzy.
1. There lies a lion's den. The male lion walks up to the entrance to trounce an elephant in a fight at its gate. The she lion walks along but returns to suckle its cub. That is the story of Paduka Pattabisheka, he portrays.
The den is Ayodhya. The male lion is Rama who goes to Dandakaranya, from where He is drawn into a fight with Ravana, the elephant. The she lion is Rama Padhuka going up to the Dantaka but returns to suckle Bharata, its cub. This symbolically means that Bharata left the care of himself and his subjects to the Paduka's prevalence.
2. Despite several requests and pleading by Bharata, Rama commits Himself further into forest journey. This He does, says Swami Deska by pledging His Padukas to instill confidenc that He will return to Rulership after fulfilling His vow to His father.
It is common knowledge that the thing pawned is more valuable than the amount loaned. So much so, Rama Padukas are of greater daya and Her presence would have acted against Rama's nir-daya in terminating the evils in the shape of Vali and Ravana, extrapolates Swami Desika.
3. Her greatness is told in one more way: at the time when Rama decided to surrender to the Lord-of-the-seas, the call was not acknowledged. Rama got angered and set the arrow in His bow and threatened to dry the whole of sea waters. Swami Desika believes that Rama would have failed in His attempt as the bathing waters of the Paduka, through river Sarayu and the Ganges flowing east ward in to the Bay of Bengal forming part of Rameswaram shores, would have made it impossible for Him.
4. He invents a novel way to explain why the sandals-Rama Padukas are curved at the middle and broad and wide at the ends like a woman of slender waist. And the reason he gives is that the center portion is not in contact with the feet of Rama in as much as the two ends and out of longing for it, the center had gone weak and shrunk.
5. To cap them all he adds: the Vedas being great source of enlightenment paves the way for redemption or moksha. The Dramido-upanishad of Sri Namalwar does the same thing by being the means and end in itself, like the Lord it's subject matter. The wise and the common man alike benefit not even by learning them but by simply battening 'satari' on their head, as sri Namalwar resides in the Lotus feet of Lord Sriman Narayana.
It doesn't end with this. Swami Desika goes on 1000 such ways to invoke the "daya" of Sri Ranga Mani Padula.
Let the sacred waters of satari - Sri Pada Theertam - sprout Rama Bhakti in us, who quench it.
RamarpaNam-289-290
Jai Sri Ram.
Paduka Pattabishekam.
Bharata before starting to look after the state administration along with his ministers from Nandhigrama decided that the Kingdom Rama had given to him in trust, he would dedicate the same to Rama Paduka, installing her on the Royal Throne.
Not a day longer he would wait to restore the Kingdom to Rama when reunited, Bharata said he would remain a servant to Him ever thereafter, laying down the burden of Rulership.
The Royal Insignia like the white umbrella and the Choware he ordered them to be offered to the Padukas and earnestly reported all the duties discharged in State affairs, maintaining subservience to the Rama Paduka.
Swami Vedanta Desika's magnum opus creation 'Paduka Saharam' deals at length the glories of Sri Ranga Mani Paduka.
Lord Ranganatha or Periya Perumal is none other than the Deity of Ikshvaku Kings, so to say the Aradhya Perumal of Sri Rama-Chakravarty Thirumagan, who is NamPerumal Himself. Swami Namalwar otherwise known as Satari is the lotus Feet of NamPerumal. So Paduka Sahasram is all about Namalwar and His grace.
Swami Desikar - Paduka Sahasram-1000 verses are said to be sung in one night to drub an opponent in a competition as well as a great literary work of no equal by others or of Desika himself.
He declares that the glory of SriRanga Paduka can not fully unfold even by using the vast sky space as paper and the 7 seas as the printing ink by the ablest 1000 headed Adhisesha either. To illustrate a few of them, we shall note that:
The Ganges accepts her tributaries like Yamuna as well as the garbages of city streams so much so SriRanga Paduka are as sacred as the Ganges to be glorified by sages like Valmiki and by Desika, he rebukes himself.
Her greatness lies in that She bears the feet of the Lord, who bears the Universe.
Just as the Dravida Veda enliven the inner meaning of the Samskrit Vedas, Mani Paduka reveal the Lord, who is the subject matter of such Vedas.
Bharata also known as Ramanuja acted as the custodian of Rama's trust in accepting the throne of Ayodhya. Similarly Bhagavat Ramanuja, acting in trust for Namalwar also known as SriRanga Paduka, grants the kingship of Paramapada to all His devotees.
The reason for Rama going bare foot is to pacify Bharata, who like an infant insisting Rama's return needed a toy-substitute for Rama in the guise of His Paduka, he goes on.
One other reason for Rama to oblige His Paduka to Bharata is essentially that Her grace being far reaching than Rama Himself, would come in the way of His terminating injustice in the form of Vali and Ravana.
She is far superior to Sita herself in Paratantriyam, as Padukas obliged staying in Ayodhya while Sita did not.
Dasarata wished Rama shoulder the burden of ruling Ayodhya. Bharata desired to offer the same to His Paduka but she occupied the Throne. Leaving His bare foot to crown mother Earth.
In this and many other ways, she protects all those who seek refuge in Her by being Namalwar, Ramanuja and in Her own grace as SriRanga ManiPaduka.
Sri Rama Jayam.
RamarpaNam-287-288
Jai Sri Ram.
Dharmadikari Bharata.
Bharata worshipped the Paduka going round it and carried them on his head. Seated on an elephant he then took leave of Rama, who bid farewell to all His mothers with tears wetting His eyes.
Boarded on their chariot Bharata and Shatrughna set their journey back to Ayodhya, leaving behind the river Mandakini and Mt. Chitrkuta . Sages Vasishta, Vamadeva and Jabali going ahead of them stopped over Bharadwaja's Ashram for Bharata to meet the sage and update the outcome of his meeting with Rama.
The sage enquired Bharata whether he could meet Rama and accomplish what he wished and the auspicious one he desired?
He replied factually as to how Rama was firm in His resolve and what He obliged. His gold studded sandals were given to him and ascending Her in Throne, Bharata said he will reign Ayodhya as an agent to both of them.
That accomplished Bharata's desire partially. Nevertheless whatever happened by far had its auspiciousness in it's entirety, he immortalizing Dasaratha by his virtue and piety of no equal.
Thereafter all of them crossing the rivers Yamuna and Ganga entered the town of Shringibhera. The city of Ayodhya from there gave a damning, spirit-less look, bereft of Dasaratha and Rama indeed.
It wore a gloomy look similar to that of the moon under the grip of planet Raghu, with mountain springs dried up, the birds scorched and the fish all perished, splendor-less like a fallen city. The fragrance of flowers, the aroma of sandal wood from the sacrificial fire are all missing. The streets are not glittering with youthful activity. The Palace looked like a cave without its lion, as Dasaratha had departed. Distressed Bharata quipped shatrughna will Rama return to Ayodhya to change the situation, like the autumnal rains bring cool air and bloom to the forest vegetation?
Having brought the mothers back to Ayodhya, Bharata expressed his desire to live in Nandigram like an ascetic to overcome the misery of Rama's separation.
The king went to heaven and the elder brother is in the forest. I shall await His return, as He alone is the celebrated Lord of Ayodhya, so saying Bharata along with Shatrughna and the family priests set off towards east where Nandigram is situate. When Bharata left, the army and the people of Ayodhya followed suit.
Bharata bearing the Padukas on his head descended the chariot and installing them on the Throne committed to Rule under Trust reposed in him by Rama and wished that the state canopy be held over the Padukas, accepting them as a true symbol of Rama's feet.
Bharata, though in grief with passion ripe acted cool and wise, subjecting himself to the Padukas, Ruled the state like a Dharmadikari or a Temple-Trustee.
RamarpaNam-285-286
Paduka PariNayam.
Vasishta desiring to inform Rama that the first son of the IkshvAku race have only become the King, narrates the descendants of the Clan starting from Brahma as Creation started from Him in this universe.
The Surya clan has its origin in Brahma. From Him was born Kashyapa-> Marichi-> VivasvAn (Surya)-> Manu-> Ikshvaku-> Kukshi-> Vikukshi-> BaNa-> AnaraNya-> Prithu-> Trishanku> DundhumaRa> Yuvanasava-> Mandhata-> Susandhi-> Dhruvasandhhi-> Bharata-> Asista-> Sagara-> AmshumAn-> Dilipa-> Bhagiratha-> Kakustha-> Raghu-> DharmAthapAtha-> ShankhaNa-> Sudarshana-> Agnivarma-> Shighraga-> Maru-> Prashushruva-> Ambarisha-> Nahusha> Nabhaga-> Aja-> Dasaratha-> Rama, the 35th descendant in that order.
The spiritual instructors of a man are his mother, father and the teacher. Mother and Father bless with the body and Soul while the teacher instructs him in wisdom, he is therefore superior and is equal to God Himself. The word 'Guru' means dispeller of darkness. By lighting knowledge in him, the darkness called ignorance is driven out.
Being the spiritual teacher to His father and to Rama, Vashishta urged Him that obeying his words, Rama will not transgress the path of the virtuous and hence shall grant the prayer of Bharata.
Anguished by Rama's reply that the command given by their father cannot be disregarded, Bharata decides to sit in 'dharna' (prAyobavasam) to exert pressure on Him. Such a step resorted to by Brahmins to recover their dues, Rama said is distasteful of kshatriya's conduct. Bharata then requests Rama to allow him to remain in the forest and fulfill the vow on His behalf. Rama rules that out again, saying it a discredit to Him.
At last, appreciating Bharata's virtuous stand, Rama assures that He shall rule the earth assisted by him, after returning from the forest.
Bharata agrees to Rama's proposition and requests Him to offer His Padukas to carry Her to Ayodhya and instal Rama's rule under Her Grace. Rama agrees to it and offers His Padukas, the golden Sandals that adorn His feet, to Bharata.
Sri Vedanta Desika, who has written 1000 verses in praise of Sri Ranga Paduka, counts Bharata, for the said reason, the first among the Rama bhaktas, in the following words:
Prdamo dAraNa Bhakti bAjAm, Bharata:
RamarpaNam-283-284
Jai Sri Ram.
Atheistic ideas of Jabali countenanced by Rama:
Jabali luring Rama to accept the Kingdom that which is offered by Bharata, with the sanction of the Sages, aged and due approval of the people of Ayodhya, advocated strong atheistic sentiments much to the dislike of Rama Himself.
Refuting Jabali's words Rama strongly denounced his propagating the ignoble, un-truth, dishonest and the un-righteous ethos in society under the guise of reverence to God or saintly piety.
Why we are born? Why should we under go sufferings of different scale and magnitude compared to others? Will our life end with this birth? These are some of the questions constantly asked ever since man started searching for his Self. The theory of Karma and rebirth best explain the cause and effect of one another.
This world again is full of disparities though not God's intent. These disparities stem out of our deeds in the previous births both good and bad. There are certain truths that do not meet our eyes like the individual Souls (Atmas), the Universal Soul (ParamAtma), the good deeds (PuNya) and the evil ones (Paapa).
The sacrificial offerings in YagAs and Yajnas as well as the feeding of Brahimns for the dead and the water oblations performed in their name are all fraud perpetuated by vested interests, the atheist claim so. How can one feed for another? They ask.
It is true that what one eats here actually does not satisfy the appetite of another some where else. The SAstras do not claim so. However, the happiness caused to the Lord by such actions in obeying His commands in various Scriptures is shared by the DevatAs or the deceased ancestors without the need for our offerings reaching them directly.
The three inputs that result in any action are the mind, tongue and the body.
Those who practice Truth with the help of the three attain fame, prosperity and fortune to the liking of the whole world, so to say will be blessed by mother Earth, Goddess Lakshmi and the wise men alike.
Sin being an anti-virtue is four fold in the form of pAthagam, Upa-pAthagam, anu-pAthagam & Maha-pArhagam which issues out of mind with deliverance in words or deeds.
Covetousness, forgetfulness and pride destroy the bond of morality while the virtues say truth, piety, valour, compassion for all beings, polite speech and worship of Brahmins, Gods and Guests are the paths to attain the highest realms.
Rama therefore said "A firm promise has been made by me in the presence of my father and Queen and mother Kaikeyi rejoiced it.To go back on that promise is like the act of men of evil deeds fallen from Truth". So He would do the virtuous act what is desirable in the realm of actions.
The words of Jaabali again as a non-believer were spoken by him to pacify Rama and to persuade Him to return to Ayodhya but himself a believer none the less.
RamarpaNam-280-282
Jai Sri Ram.
Rama tosses His side of the argument to Bharata to accept the Throne.
The duty of a Kshatriya is to get crowned and rule his subjects. Reminding this to Rama, Bharata said man of warrior-class should not set aside his manifest duty and prctise the virtue of a Vanaprasta that gives doubtful result and does not promise happiness either.
Sva-dharmo nidanam srEyam, para-dharmo bayavakaha:
This Gita sloka said by Sri Krisna (Rama's punaravatAram) is an additional point to bear.
Of the 4 stages of life, Brahmacharya (student-life), Grahasta (life of house-holder), Vaanaprastha (life of a hermit), SanyAsa (life of an ascetic), Rama fits into the second and the life of a house-holder is the noblest of all.
Further there are 3 obligations of a man to the Gods, to the Ancestors and to the Guests at our door-steps. If not for the sake of Bharata but for the sake of the Queens, the elders and the citizens of Ayodhya, who plead and prostrate, Rama should return to Ayodhya.
On all the three counts Rama need to accept the Crown and return to Ayodhya, Bharata insisted. But Rama has His own coin to toss and win over His argument.
His response dwells chiefly on:
The promise Dasaratha made to Kekeya King offering his Kingdom as dowry at the time of marrying KaikEyi. Also by virtue of the boon the King gave to her Bharata gets the rulership. So shall Bharata make the king a person of true promise, Rama persisted.
Between the two Dharmas, Rama chose the one concerning pitru vAkya paripAlanam as the Kshatriya dharma or rulership can wait His return from the forest. This will fulfill both the obligations in the order of their merit and sequence of time while the opposite is untrue and untenable.
This rather stems out of the following 3 duties namely:
PrathyAbdam boori bOjanAth
GayAyAm pinda prathAnAm cha
JeevithO vAkya kRaNath
When complied, his parents will be saved from the hell called 'puthu' and he will be an accomplished 'puthra'. Rulership therefore is not for the luxuries of Royal life but for the attendant duty of a son.
So, Bharata relieve the mighty king from his vow and make both our mother and fahter happy. You become the Lord of men of Ayodhya. I will become the emperor of the forest of Dantaka, gestured Rama.
Ruffled by Rama's adamancy and to dissuade Him
Jabali, one of the 8 sages in the Royal Court of King Dasaratha eschewing Nastikyam (non-believers views) suggests that
1. Every creature is born alone and dies alone. No one belong to another.
2. The wise do not get attached to them either.
3. Offerings to dead men are a waste, as one can not eat for another.
4. Believe only what meet the eyes (drushtam).
5. Believe not (adrushtam) every other thing, say Dharma, Swarga, Naraka, Paapa & puNya, as they are beyond our knowledge.
By this suggestion Rama need not get attached to his father's words and proceed to forest. Rather should get Crowned and enjoy the luxuries of a Royal Life.
Will Rama buy this argument or frown at it is obvious.
RamarpaNam-277-279
JAI SRI RAM.
Bharata invites Rama back to Ayodhya.
Dasaratha's queens eager to meet Rama again approached His hut along the banks of the river Mandakini and Sage Vashishta followed them suit. The bathing ghat facilitated by LakshmaNa for Rama and Seetha to frequent there and the INGUTA PINYAHAM offered to the King in ceremony caught their eyes. While Sumitra felt proud of LakshmaNa's services, mother Kausalya wept in pain pitying the King to have been served with the forest grown wheat and fruit bowl deprived of a royal serving. Sumitra consoled her stating that the food eaten by man is also consumed by his Gods meaning Rama too has the same for His. This agonized her further in grief.
Kausalya and others then proceeded further and saw Rama in his hermitage, who resembled an Immortal deprived of life in Heaven. Rama on seeing them rose from His seat and fell flat on the feet of all His mothers. Following Rama, LakshmaNa and Seetha touched their feet in obeisance. Rama and Bharata then paid salutation to Vasishta and rest of the elders.
Rama, LakshmaNa and Bharata seated next to them shone like the three sacrificial fire, Garhapatya, Ahavamiya and Dakshina with expectations ripe on everybody's face as to what persuasive words Bharata would utter to Rama for His return to Ayodhya.
The night passed off with difficulty lamenting. Next day after finishing the daily offerings, every body assembled again and Bharata initiated the talk telling Rama that the Kingdom gaven to console KaikEyi, he is returning to His enjoyment without hinderance. Blessed are the ones on whom others depend for life. However difficult for me, who depends on You for life, said Bharata to Rama comparing himself to a donkey against a horse in gait and an ordinary bird against Garuda in flight.
Consoling Bharata, Rama replied philosophically that death is inevitable for every living thing and that they should not grieve for their deceased father. That Bharata should go back to Ayodhya to take up rulership there in keeping with the command of their father and that Rama himself would stay back in the forest, as desired by both their parents.
Rama drawing a parallel to the logs of drift-wood floating on the ocean that go toghether for a span, He argued that so also wives, children, kinsmen wealth and property come together for a while and part inevitably, a hard realism in Life.
Bharata not convinced yet said: "the sinful act committed by my mean mother for my sake during my absence, was not to my liking and This transgression of righteousness by the King need to be reversed. (Hence) be gracious to me.
Let all the king's ministers along with Vasishta and other priests crown you here itself. You, having been crowned thus, may proceed to Ayodhya along with us to rule it.Else if you disregard my entire request and move again into the forest from here, I too will go along with you", so pleaded Bharata.
The people of Ayodhya rejoiced Bharata's stance and equally were distressed at Rama's firmness of resolve to abide by the words of His father.
Bharata's nature (swaroopa) being Paaratantriyam conforming to that of a Sishya or Daasa, he shuns Swatantriyam coming in the form of rulership but as it is against Bghagavat sangalpam at this juncture, it fails to fructify.
RamarpaNam-271-276
JAI SRI RAM.
He came, he saw and he conquered
He came, he saw and he conquered
(the hearts of Rama & LakshmaNa).
From a distance, beholding Rama's hermitage, Bharata finds Rama seated in the hut. Lamenting on Rama's misfortune of living as an ascetic Bharata and Shatrughna threw themselves at the feet of Rama in salutation, addressing Him as Arya! Rama with His well stretched arms lifted them from the ground and embraced them both.
Here Arya means a Noble Soul, whose thought and deeds lift the self to nobility and not in the mundane usage of the word having Arian ancestry.
Rama enquiring the welfare of His father and others, lists some 30 odd duties of a king and the rule of polity for an ideal monarchy. The most important 14 things that a King either should refrain from or should not evince interest are:
Atheism, falsehood, anger, carelessness, procrastination, disregard of the wise, laziness, bondage to the five senses, himself deciding on the affairs of the state (without consulting the ministers); seeking the counsel of the ill-conceived; failure to undertake the projects already decided, failure to keep secrets, failure to utter auspiciously (for a good beginning); and rising from the seat to receive all (disregarding protocol).
Rama unaware of the happenings at Ayodhya, enquired Bharata as to why he has come to the forest with robes of bark and antelope skin, abandoning the kingdom. Bharata in reply informing about Dasaratha's death, requested Rama to take over the kingdom, due by succession to Him. Rama said that since king Dasaratha assigned two different duties to two of them and that the one emphasizing the exile of his elder brother being binding on him and the other bequeathing the kingdom to Bharata, must be obeyed by both of them without deceit, over riding as though His own earlier statement:
Bharata should "follow the common practice without let up, which their fore fathers observed in accord with the path of the virtuous and the distinguished". Bharata underlining the same replied insisting that it is an established practice for the eldest son to become a king and that Rama should return to Ayodhya and get crowned for the welfare of Ikshvaku race. Pleaded he to Rama to grant this grace to His brother, prostrating at His feet along with ministers, as His disciple and slave.
Here we find that when Rama is trying to break the convention He is cherishing, Ramanuja (Bharata) does try to correct Him, but fails. Bhagavat Ramanuja on the other hand works His way successfully with the Lord in trampling His Will to deny salvation to His devotees.
Rama faints after lamenting in various ways, at the news of his father's death. Bharata and others bring Him back to consciousness by sprinkling water on him. Rama in turn consoled Seetha who was weeping un-controlablly. His telling Seetha! "your father-in-law is dead. O! Lakshmana! You have become fatherless" sounds as though Dasaratha is still alive in His case. In-fact He sees Dasaratha in LakshmaNa and so He is right in this respect.
Seetha followed by LakshmaNa and Rama walking behind one another reached out to the River Mandakini to offer water and food-balls made of forest grown wheat mixed with Ingudi (ILANDAI-Jujupe-tree) fruit to the spirit of the departed father and returned to the hut.
Here a question may arise as to whether in lieu of rice-balls, forest grown wheat or cereal is permitted as offerings to the deceased? True. Rama offered whatever He has for His diet and so is perfectly placed in Offering the same in the ceremony.
Scriptures too grant this, in the following words:
Edanno purusho bavati thathanna thasya DevatA:
The crying sound of the brothers reaching out to the waiting troops signaled their approach to Rama, who received them all with affection.
Sunday, June 9, 2013
RamarpaNam-213
Reaching the otherside of the bank and leaving the boat, Rama Spoke to LakshmaNa insisting that Security is an inevitable need in the forest, which has unforeseen dangers and is uninhabited, So, Lakshmana! go in front. Let Sita follow you. This indeed is the rarest of the sight as if the moola mantra say ''oum'' has taken to legs for a walk.. Sumantra waited for two more days with fond hope that Rama may call him seeking the services of his chariot. But that was not to be. Rama along with Sita and Lakshmana moving away from his sight slowly disappeared, they having gone a distance.
Thereafter, Rama tries to send LakshmaNa back to Ayodhya. fearing iltreatment to .Kousalya and others by Kaikeyi. But LakshmaNa defied pleading that without you , neither Sita nor I will survive even for a moment, like fish pulled out of water nor would he like to see Dasaratha or Satrughna or Sumitra not even the heaven without Rama.
In the words of Kambar, Rama meets Guha after Sumantra takes leave of them and Rama's declaration of brotherhood towards Guha, follows his return. Alwars describe Guha sakyam as sublime relation and to put it their own words, it is ''seeraninda thozhamai''. Friendship denotes equanimity despite differences and Brotherhood denotes affinity despite no blood relation.
Rama then along with Seetha and Lakshmana reach the hermitage of Bharadwaja, situated at the confluence of Ganga and Yamuna rivers.Sage Bharadwaja extends hospitality to them and recommends Chitrakuta as the fittest place for them to camp in. Spending the night in discourses on various matters with him, the sage grants him leave early next morning to depart for Chitrakuta.
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