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Respected devotees of lord.

 

Saint thuLasi dhaasa describes “raama choosing a place

to reside”.

 

We all know from srimadh raamaayaNam, Lord raamaa was

directed by mother kaikEyi to be in exile for fourteen

years as per his father’s wish. That too he must leave

ayOdhyaa immediately, just before raamaa was to be

crowned as prince. Raamaa simply obeyed the orders.

Minister sumanthra lead raamaa away from ayOdhya in

chariot along with raamaa’s brother lakshmana and wife

seetha. After meeting guhan and crossing the river

ganges, the trio went to sage bhaaradhwaajaa’s

aasramam.

 

What we are going to see in this write up starts now.

 

After athithi sathkaaram [hosting of the guest] by the

sage, raama asks the sage for his guidance to select a

place, which is somewhat recluse and inside the

forest, to live for the fourteen years of exile

period. [since only a few days have been spent when he

meets the sage].

 

We, bhakthaas, have to go into that part of ayOdhyaa

kaaNdam in raamcharithmaanas R of saint thulasidhaas

ST and not srimadh vaalmeeki raamaayaNam.

 

Why R of ST is that the saint puts across ‘really

interesting philosophies’ in this ‘guidance’ by the

sage to raamaa.

 

Since this is at variance with vaalmeeki raamaayaNam

and quite interesting, I want to share with you the

points of the saint.

 

Dhoha: [means a two line verse- couplet – may be kural

like we can say] [the language used is not exactly

hindhi but avadhi a dialect of hindhi used in parts of

UP]

 

First the original avadhi:

råma knha bi‹råma nisi pråta prayåga nahåi,

cale sahita siya lakhana jana mudita munihi siru nåi.

108.

 

Then near equivalent Hindhi:

raama kinha viraama nisi praatha prayaag mE nahaai,

chalE sahitha seetha lakshmaNa jana mudhitha muni sir

naayi. 108.

 

Meaning: raama reposed (in the hermitage) overnight.

At daybreak he bathed at prayaaga (in the confluence

of the gangaa and yamunaa) and proceeded on his

journey with seetha, lakshmaNa and his attendant

(guhaa), gladly bowing his head to the sage. (108)

 

Chauha following V108: [means a four lined verse] in

avadhi:

råma saprema kaheu muni påh°,

nåtha kahia hama kehi maga jåh°.

muni mana bihasi råma sana kahah°,

sugama sakala maga tumha kahu° ahah°.1.

 

såtha lågi muni siya bolåe,

suni mana mudita pacåsaka åe.

sabanhi råma para prema apårå,

sakala kahahiÚ magu dkha hamårå.2.

 

muni ba¢u cåri saÅga taba dnhe,

jinha bahu janama sukæta saba knhe.

kari pranåmu rii åyasu på,

pramudita hædaya° cale raghurå.3.

 

gråma nika¢a jaba nikasahiÚ jå,

dekhahiÚ darasu nåri nara dhå.

hohiÚ sanåtha janama phalu på,

phirahiÚ dukhita manu saÅga pa¢hå.4.

 

near equivalent hindhi:

raama saprEma kahe muni paahi,

naatha kahiyE hum kahaan maarga jaa|

muni man mE vihasi raama sE kahaa,

sugam sakala maarga tumhari kahO aha -- 1.

 

saath laagi muni sishya bolE,

sun man mudhitha pachaas aagayE

sab unhi raama par prEma apaaraa,

sakala kaha hi maarga dhEkha hamaaraa -- 2.

 

muni bEjE chaar saaga thab dheenE,

jinha bahu janma sukrutha sab kinhE.

kari pranaam rii aayaasu paahi,

pramudhitha hrudhayaa chalE raghuraam. 3.

 

graam nikatE jab nikasahiyoon jaayE,

dhEkha hi dharasu naari nara dhaa,

ho hi sa naatha janam phalam paahi,

phir ahi dhukhitha manE saga panchaa . 4.

 

Meaning: Raama lovingly asked the sage, “tell me, my

lord, by which route we should go into the forest”.

Smiling inwardly, the sage replied to raama, “all

roads are easy to You”. The sage then called his

pupils, in order that they may escort raama. Hearing

the master’s call, some fifty of them came, glad at

heart. They all cherished boundless love for Raama and

each of them said, he will show the path. The sage,

then sent, with the royal party, four religious

students [who had practised all kinds of thapas in a

series of previous births]. Making obeisance to the

sage and after receiving his permission, the Lord of

raghu vamsam proceeded with a cheerful heart. As this

party passed by, some village folk ran towards them to

have a look at the trio [of raama seetha and

lakshmaNa] and the four sishyaas of the sage.

Thevillagers felt gratified in having attained the

fruit of their life and returned disconsolate, sending

their heart after the strangers [trio]. (104)

 

Cau.:

kaama koha mada maana na mohaa, lobha na chobha na

raaga na drohaa

jinha kE kapata daabha nahi maayaa, tinha kE hrudhaya

basahu raghuraayaa. 1.

 

sab kE priya sab kE hitakaar, dukha sukha sarisa

prasaasaa gaar

kahahi sathya priya bachana bicaar, jaagatha sOvatha

saraNa tumhaar .2.

 

tumhahi chaaRi gathi dhoosari naah, raama basahu tinha

kE mana maah.

janan sama jaanahi paranaar, dhanu paraava bia thE bia

bhaar .3.

 

je hara ahi para sa aapati dekh, dukhita hohi para

bipati bise.

jinhahi raama tumha praaNapiaarE, tinha ke mana subha

sadana tumhaarE. 4.

 

Meaning: Those who have no lust, anger, arrogance,

pride or infatuation, are without greed, excitement,

attraction or aversion and who are free from fraud,

hypocrisy and deceit it is in their heart that You

should make an abode, O Chief of Raghus. Again, those

who are beloved of all and friendly to all, to whom

joy and sorrow, applause and abuse are alike and who

scrupulously utter truthful and polite words. nay, who

are resigned to You whether awake or asleep and who

have no support other than Yourself. It is in their

mind, O Raama, that You should dwell. Again, those who

look upon another person’s wife as their own mother

and to whom another person’s wealth is the deadliest

of all poisons, who rejoice to see others prosperity

and are particularly grieved to see another’s

distress, and to whom, O Raama, You are dear as their

own life to their minds are Your blessed abodes. (1to

4)

 

Dhoha: bidå kie ba¢u binaya kari phire påi mana kåma,

utari nahåe jamuna jala jo sarra sama syåma.109.

 

bidhaa kiyE bahu vinaya kar phir aapaai man kaama,

uththari nahaayE jamuna jal jo sareera sama syaama. --

109.

 

meaning: With great courtesy raama dismissed the

students, who returned having obtained their heart’s

desire. The lord then went below and bathed in the

stream of the yamunaa, which was dark as His own body.

(109)

 

Do.: pµu° chehu mohi ki rahau° kaha° maiÚ pµu° chata

sakucåu° ,

jaha° na hohu taha° dehu kahi tumhahi dekhåvau° ¢håu°

-- 127.

 

poochE hum hi ki rahaa kahaan mai poochthaa sakuchaa ,

jahaan na ho huta haan dhEhu kahi tumhahi dekhaa

vaaoonchaa -- 127.

 

Meaning: You ask me “Where should I take up my

residence?” But I ask You with diffidence: “tell me

first the place where You are not”, then alone I can

show You a suitable place. (127)

 

Cau.: suni muni bacana prema rasa såne, sakuci råma

mana mahu° musukåne.

bålamki ha° si kahahiÚ bahor, bån madhura amia rasa

bor.1.

 

sunahu råma aba kahau° niketå, jahå° basahu siya

lakhana sametå.

jinha ke ‹ravana samudra samånå, kathå tumhåri subhaga

sari nånå.2.

 

bharahiÚ niraÅtara hohiÚ na pµure, tinha ke hiya tumha

kahu° gæha rµure.

locana cåtaka jinha kari råkhe, rahahiÚ darasa

jaladhara abhilåe.3.

 

nidarahiÚ sarita siÅdhu sara bhår, rµupa biÅdu jala

hohiÚ sukhår.

tinha ke° hædaya sadana sukhadåyaka, basahu baÅdhu

siya saha raghunåyaka.4.

 

meaning: On hearing the sage’s words, imbued as they

were with love, Raamaa felt abashed and smiled within

Himself. vaalmeeki too smiled and spoke to Him again

in words as sweet as though they were steeped in

nectar: Listen, raama: I tell You now the places where

You should abide with seethaa and lakshmaNa. The heart

of those whose ears are, like the ocean, constantly

replenished with a number of lovely streams in the

shape of Your stories but know no surfeit, shall be

Your charming abode. Again, the heart of those whose

eyes long to see You even as the chaathaka bird longs

to see the rain-cloud and, disdaining like the same

bird rivers, oceans and big lakes, derive satisfaction

from a drop of Your rain-like beauty it is their heart

alone which shall serve as Your delightful home, where

You and Your younger brother (lakshmaNa) and seethaa

may take up Your abode. (1 to 4)

 

Do.: jasu tumhåra månasa bimala haÅsini jhå jåsu,

mukatåhala guna gana cunai råma basahu hiya° tåsu.128.

 

Nay, You should dwell in the heart of him whose

swan-like tongue picks up pearls in the shape of Your

virtues in the holy MaanasarOvar lake of Your fame.

(128)

 

Do.: sabu kari mågahiÚ eka phalu råma carana rati hou,

tinha ke° mana maÅdira basahu siya raghunaÅdana

dou.129.

 

And who having done all this ask only one boon as

their reward: Let me have devotion to Raamaa’s feet

Yourself in the temple of their heart, both Seethaa

and the delighter of Raghus (Yourself). (129)

 

 

ssa navahiÚ sura guru dvija dekh, prti sahita kari

binaya bise.

kara nita karahiÚ råma pada pµujå, råma bharosa

hædaya° nahiÚ dµujå.2.

carana råma tratha cali jåh°, råma basahu tinha ke

mana måh°.

maÅtraråju nita japahiÚ tumhårå, pµujahiÚ tumhahi

sahita parivårå.3.

tarapana homa karahiÚ bidhi nånå, bipra jevå°i dehiÚ

bahu dånå.

tumha te° adhika gurahi jiya° jån, sakala bhåya°

sevahiÚ sanamån.4.

 

ìAbide, O Raama, in the mind of those whose nose

devoutly inhales everyday the fragrance of sacred and

lovely offerings (in the shape of flowers,

sandal-paste, etc.,) made to their Lord (Yourself),

who eat only that which has been offered to You and

put on clothes and ornaments first dedicated to You,

whose heads bow down most submissively and lovingly at

the sight of a god, preceptor or Braahma, whose hands

adore raama’s feet everyday, who cherish in their

heart faith in Raama and none else, and whose feet

take them to holy places sacred to Raama. Again those

who are ever engaged in muttering the Raama-Mantra the

king of all sacred formulas, and worship You along

with Your associates; who offer water to the manes and

pour oblations into the sacred fire in diverse ways,

who feed the Braahma as and bestow liberal gifts on

them and who look upon their preceptor as greater than

Yourself and wait upon him with due honour and entire

devotion (1 to 4).

 

Point: when raamaa takes leave from the sage, he asks

the sage to kindly guide him the way to a place

wherein the trio can live in, for the rest of the

period of exile. The sage calls his shishyaas to

offer suggestions. A lot of devotees come forward to

offer their services of guiding the path for Lord

raama [to the supreme guide, is a guide really needed?

- it is an drama of raama].

 

But the sage selects and sends four disciples who know

well the living style of raama.

 

Is this ‘action of selection’ really required. Does

the sage not know who are the sishyaas worthy to guide

raamaa. Just if he selects, then perhaps the feelings

of others will be wounded. So he gives a chance to all

and then selects four. See the leadership qualities in

handling the situation.

 

Now another question - Why he has chosen four, why not

three or five?

In the normal way the number four or three or five

does not really matter here.

 

But here come the deft hands of the poet to indicate

that the number four selected has lot of meaning.

 

In one’s life this number four has different meanings

at different times.

 

When we talk of four fruits in life – they are –

Dharma, Artha, Kaama and mOksha.

When we talk of four ways of rendering justice -

neethee – they are - Saama, Dhaana, Bheda, Danda.

When we talk of four ways of travel – they are –

paadha chaaram, ratha chaaram, aswa chaaram, gaja

chaaram.

[Perhaps nowadays this may be slightly different- but

in raamaa’s period these four were the main mode of

transport].

The four types of brahmanas – Shatpat, Goopat,

Aeitheraya, Maath [followers of this type of bramans.]

 

brahmana means an expalanation of sacred knowledge or

doctrines

especially for use in the sacrifices. they are

1. aitharEya brahmana - available in rk vEdham also

called as

asvalaayana

2. sathapatha brahmana available in sukla yajur vedha

3. thaithreeya brahmana - available in krishna yajur

vedha

4. gopatha brahman - available in atharvaNa vedha

 

brahmana is different from manthraas and upanishadh

portions. NOT to

be confused with brahmana the caste identification.

 

The four Dhaams [kshEthraas of fame and offering easy

attainment of wish] – Jagannatha kshEthram,

RaamEswaram, Dhwaaraka, Badhrinaatha kshEthram.

The four most dreaded enemies of a man within himself

– kaamam, krOdham, lObham, madham.

The four types of devotees of the lord – aarthaa,

jignasu, arthaarthi, vigganam

The four vEdhaas – rk, yajur, saama & atharvaNa.

The four brothers in raamaayaNam – raama, lakshmaNa,

bharatha, sathrugna.

The four vyoohaas of the lord – vaasudhEva,

anirudhdha, pradhyumna, sankarshaNa

The lord has four arms holding four famed arms –

sankha, chakra, khadga, gadhaa .

That means those who follow the said four, they will

be accompanied by Lord raama, lakshmana and sita.

chadhur vidhamAna dhEham: 4 type of births -dheva,

manushyar, thriyak

and sthAvaram.

chadhur varNam: 4 type of activity based birth-

andhanan, arasan,

vaNigan and vElAlan.

chadhur Asramam: 4 type of Asramam-s- brahmacharyam,

illaRam ( married

life), vAnap prashtham, sanyAsam.

chadhur adhikAram- 4 type of worshippers - People who

seek lost wealth,

People who seek new wealth, People who want to enjoy

their souls and

those who want to reach God.

chadhur palam: 4 type of ends- aRam, poruL, inbam,

vEdu.

chadhur vidhamAna mOksham: sAlOkyam, sArUpyam,

sAmEpya, sayujam i.e

Being alongwith the LOrd, near the Lord, Getting God's

image, getting the

Lord's experience.

chadhur vidhamAna sAdhanam: 4 types of means: karmam,

gnAnam, bhakthi

and prapathi. (to be continued) vAnamAmalai

padmanAbhan

 

on the "chathur " as available in Sri vishnu sahasra

naamam

Om chathu: aathmanE nama: -- naamaa no. 139 in slOkam

15.

Meaning: who reveals himself in all four states, the

four states

being

awake - jaagrat,

dreamy - swapna,

deep slumber- sushupthi,

mOksha- turiyam.

 

Also naamaa 775 occurring in slokam 82

Meaning: he who has 4 forms in his vyooha incarnation.

- who is clear

minded.

 

Om chathu: vyoohaaya nama: -- naamaa no. 140

occurring in slokam 15,

Meaning: who is in four emanations - vasudhEva

sankarshaNa,

pradhyumna, anirudhdha.

 

Also naamaa no.773 occurring in slokam 82

Meaning: one who has 4 kinds of greatness in him.

 

Om chathu: dhamshtraaya nama: -- naamaa no. 141

occurring in slOkam

15

Meaning: one who has four large teeth in his narasimha

avathaaram.

 

Om chathu: Bhujaaya nama: -- naamaa no.142 occurring

in slOkam 15

Meaning: one who has four hands.

 

Om chathu: moorthayE nama: -- naamaa no. 771

occurring in slOkam

82

Meaning: he of four forms

 

Om chathu: baahavE nama: -- naamaa no. 772 occurring

in slOkam 82

Meaning: the four armed lord .

 

Om chathu: gathayE nama: -- naamaa no. 774 occurring

in slOkam 82

Meaning: - who is in the form of four prospects [

purushaartha]

goal of all four varNaas and four ways of life.

 

Om chathu: Bhaavaaya nama: -- naamaa no. 776

occurring in slOkam 82

Meaning: who displays four types of actions

which are srishti, sthithi, rakshaNam saasthra

pradhaanam

the source of all fours.

 

Om chathu: vEdhavidhE nama: -- naamaa no. 777

occurring in slOkam

82

Meaning: knower of all four vEdhaas

known to those who have learnt all the four vEdhaas.

 

Om chathu: asrayaaya nama: -- naamaa no. 936

occurring in slOkam

100

Meaning: - one who deals with squarely with all

one who does what is befitting with his devotee.

 

 

That is the very beautiful point here in the raamayaN

as stated by ST.

 

 

V.anjaneyulu.

POWERGRD, 400KV S/S BETUL ROAD, PATHROTA, ITARSI – 461

111(MP)

 

 

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